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 ^--O^^y^^-'
 
 THE ANNOTATED 
 BOOK OF COMMON PRAYER 
 
 3t
 
 THE ANNOTATED 
 
 Book of Common Prayer 
 
 BEING AN 
 
 HISTORICAL, RITUAL, AND THEOLOGICAL COMMENTARY 
 ON THE DEVOTIONAL SYSTEM 
 
 OF 
 
 Cl)e Cljurcl) of Cnglanti 
 
 EDITED BY THE REV. 
 
 JOHN HENRY BLUNT, D.D. 
 
 AUTHOR OF "THE HISTORY OF THE REFORMATION" 
 
 EDITOR OF "the DICTIONARY OF THEOLOGY" 
 
 ETC. 
 
 ' 5nju« 0att1) tl)c Lorn, %itanD pc in tlir loavs, aim gee, ann ask for tijc oln pat^a, tolicte \i tlie goon toap, 
 ann toallt tljctein, aim pr sliall fi'im rftit for pour Bonis."— Jeremiah vi. i6 
 
 NEW EDITION 
 
 R I V I N G T O N S 
 WATERLOO PLACE, LONDON 
 
 MDCCCLXXXVIII
 
 TO HIS GRACE 
 THE MOST REVEREND AND RIGHT HONOURABLE FATHER IN GOD 
 
 EDWARD WHITE 
 
 BY DIVINE PROVIDENCE 
 
 LORD ARCHBISHOP OF CANTERBURY 
 
 PRIMATE OF ALL ENGLAND 
 
 AND METROPOLITAN 
 
 REGARDED ALSO AS 
 
 PATRIARCH 
 
 OF THE CHURCH OF ENGLAND AND HER DAUGHTER CHURCHES 
 THROUGHOUT THE WORLD 
 
 THIS NEW AND ENLARGED EDITION OF 
 
 ^U annotateD TBoofe of Common Iprager 
 
 IS 
 BY PERMISSION 
 
 Eesfpcctfullp Detiicateli 
 
 WITH THE SINCERE AND HUMBLE PRAYER 
 
 THAT IT MAY HAVE THE DIVINE BLESSING 
 
 FOR THE PROMOTION OF 
 
 GODLY UNITY AND EXPEDIENT UNIFORMITY 
 
 THROUGHOUT THE COMMUNION OVER WHICH 
 HIS GRACE IS CALLED TO PRESIDE
 
 PREFACE. 
 
 rriHE present edition of the Annotated Prayer Book has been carefully revised in 
 -*- every part, many additions have been made, and the form of the page has been 
 so altered as to bring the references conveniently together, with letters of reference 
 carried across the page through both columns in regular succession. 
 
 [1] The Historical Intkoduction has been entirely rewritten, and much 
 additional matter has been included. This is especially the case in the account of the 
 Revision of 1661, where the constitutional manner in which the Ecclesiastical work of 
 revision was ratified by the Civil authorities is now much more fully illustrated from 
 the Journals of the Houses of Lords and Commons. 
 
 [2] The Notes on the Minor Festivals have also been entirely rewritten by 
 their author, the Rev. Joseph Thomas Fowler of Durham, who has spared no pains in 
 the endeavour to give them a critical value as trustworthy, though necessarily very 
 condensed, accounts of the Saints commemorated on those days. 
 
 [3] The Gospels and Epistles have been printed at length, with some critical 
 improvements which ajDpear in the Manuscript of the Prayer Book, but which were 
 unaccountably neglected in the Sealed Books and in subsequent editions. These 
 improvements are more particularly referred to below. 
 
 [4] The Psalms have been revised m the same manner from the Manuscript of 
 the Prayer Book and from the Great Bible. Brief historical notices of the Psalms 
 have also been added to the Liturgical references given in former editions. 
 
 [5] The Introduction to the Ordinal has been much enlarged by the addition 
 of Tables shewing, in as much detail as space will allow, the course of Ministerial 
 descent and succession from our Lord and His Apostles to the hving Clergy of the 
 Church of England. 
 
 The Text of the Prayer Book in former editions was that of the Sealed 
 Books, but care has been taken in this edition to bring it into exact agreement with 
 that of the Manuscript subscribed by the Convocations of Canterbury and York, and
 
 VIU 
 
 Iprcface to ti)c rctiiscD 
 
 annexed by Parliament to the Act of Uniformity. The Editor has made repeated 
 applications for permission to collate this Manuscript ; and, after much correspondence, 
 the following final reply was received by him : — 
 
 " House of Lords, Aur/mt 2Zrd, 1880. 
 
 SiE,— I am directed by the Clerk of the Parliaments to inform you that the Parliament Office 
 Committee have had under consideration your request of the 8th of June last, for permission to correct the 
 text of the forthcoming edition of your Annotated Prayer Book with the MS. Book formerly attached to 
 the Act of Uniformity, and that the Committee are of opinion that your application should not be acceded 
 to. I have further to inform you that the Report of the Committee has been agreed to by the House. 
 
 I am, Sir, 
 
 Ynur obedient Servant, 
 
 ED. M. PARRATT. 
 
 The Editor had, however, by the kind permission of Lord Caii-ns, been permitted 
 to make use of the Manuscript to some extent ; and he is now able to say that the 
 Text of the Annotated Book of Common Prayer, as printed in the following pages, 
 faithfully represents that of the Manuscript except in respect to the conventional 
 spelling and punctuation of the seventeenth century : and that where any impoitant 
 meaning depended on either spelling or punctuation they also have been faithfully 
 reproduced. 
 
 Amono- the corrections of the Text which have been introduced into the present 
 edition in consequence of this examination of the Manuscript, two are especially to be 
 noticed; namely, the accurate reproduction of the Authorized Version of 1611 in the 
 Gospels and Epistles ; and of the "Great Bible " in the Psalms. For the Gospels and 
 Epistles the Text of the Annotated Bible has been used, that Text being formed from 
 a comparison of an Oxford Standard Text [minion, small 8vo, niarg. re£] Avith the Cam- 
 bridge Authorized Version edited by Dr. Scrivener. The Italics have been carefully 
 inserted as they appear in the same Text ; and mterpolated words, such as " Jesus 
 said," are distinguished from the actual Text by being printed mtliin brackets. For the 
 Psalms the Bible of 1539 has been used. The Italics of this (which are printed in Roman 
 type in the original black-letter Bible) differ slightly here and there from those marked 
 as such in the Manuscript of the Prayer Book ; but as the intention of the Revisers of 
 1661 was to reproduce accurately the Psalter as it appears in "The Translation of the 
 Great English Bible set forth and used in the time of King Henry the Eighth and 
 Edward the Sixth," it has been thought best to take Cranmer's Bible, the Authorized 
 Version of 1539, as the standard. 
 
 Since the original publication of the Annotated Prayer Book in 1866, many works 
 have been published which help to throw Hght on the ancient devotional usages of the 
 Church of England ; and the Editor has made free use of these for the further improve- 
 ment of this eighth edition. All these are included in the " List of Litiu-gical and 
 Historical Authorities " printed at page xv, but particular mention should be made 
 here of Messrs. Procter and Wordsworth's edition of the Sarum Breviary ; of Dr.
 
 anD cnlargcD (ZBDition. ix 
 
 Henderson's editions of the York Missal, Manual, and Pontifical, and of the Hereford 
 Missal; of Mr. Simmons' admirably edited Laij Folk's Mass Book; of Mr. Chambers' 
 Worship of the Church of England in the Fourteenth and Nineteenth Centuries; and of 
 the late ]\Ir. Scudamore's Notitia Eucharistica. 
 
 During these seventeen years the Editor has also received many kind communica- 
 tions in which criticisms have been offered, corrections made, or improvements suggested. 
 It would be impossible to refer to these in detail, but he desires to mention particularly 
 the names of three special contributors to the original work. Professor Bright, the Rev. 
 J. T. Fowler, and the Rev. T. W. Perry, as having rendered invaluable assistance 
 towards weeding out errors and making the work generally more perfect. The Litur- 
 gical references to the Psalms were also revised with great care for a former edition 
 by the Rev. C. F. S. Warren ; and the enlarged Table of Ecclesiastical Colours has 
 been contributed for this edition by the Rev. Christopher Wordsworth, Rector of 
 Glaston. To other correspondents, both in England and America, the Editor begs to 
 offer his sincere thanks for their communications, and to add that they have aill received 
 careful consideration, often with advantage to the work. 
 
 In conclusion, the Editor desires to say, that although he and his coadjutors have 
 felt it to be their duty to go into much detail respecting ancient ritual, that the history 
 of ritual might be the more effectually illustrated, it must not be supposed that the 
 revived use of all such details is advocated in this work. So far as the Annotated 
 Prayer Book may be supposed to exercise influence in any degree on a revival of 
 ritual, the Editor's one great object has been that of assisting the Clergy and Laity of 
 the Church of England in the establishment of a godly, manly, and rational system, by 
 which He Who originally ordained and instituted ritual observances may be honoured, 
 and by which they who offer them may be built up in faith and reverence. 
 
 Orfnher 1883. .
 
 PREFACE TO FORMER EDITIONS. 
 
 rriHIS work is an attempt to gather into one concise view all the most important 
 -'- information that is extant respecting the devotional sj'stem of the Church of 
 England as founded on the Book of Common Prayer. 
 
 Much research and study have heen expended upon this subject during the last 
 quarter of a century ; and the Prayer Book has been largely illustrated by the works of 
 Sir AVilliam Palmer, Mr. Maskell, and Archdeacon Freeman. Many smaller books than 
 these have also been published with the object of bringing into a compact form the 
 results of wide and learned investigations : the most trustworthy and complete of 
 all such books being Mr. Procter's excellent History of the Booh of Common Prayer, 
 ivith a Rationale of its Offices. But it has long seemed to the Editor of the present 
 volume that a work of another kind was wanted, which (without superseding any pre- 
 vious one of established merit) should exhibit more concisely and perspicuously the 
 connection between the ancient and the modern devotional system of the Church 
 of England by placing the two side by side, as far as the former is represented in the 
 latter : and which should also give a general condensed illustration of our present Prayer 
 Book from all those several points of view from which it must be regarded if it is to 
 be properly understood and appreciated. 
 
 Perhaps there is no one book, except the Holy Bible, which has been so much 
 written about as the Prayer Book since the Beformation, and perhaps so much was 
 never written about any one book which left so much still unsaid. The earliest class of 
 commentators is represented by John Boys, who died Dean of Canterbury in 1619, and 
 who had in earlier life published a Volume of Postils which were preceded by a diffuse 
 comment on the principal parts of the Prayer Book. In these there is much ponderous 
 learning, but a total absence of any Liturgical knowledge. Bishop Andrewes and Arch- 
 bishop Laud began to open out the real meaning and the true bearing of our Offices, 
 being well acquainted with the Greek Liturgies, and ha\dng some knowledge, at least, of 
 the Breviaries and the Missals of the Church of England. L'Estrange, Sparrow, Cosin, 
 and Elborow represent a still further advance towards a true comprehension of the 
 Prayer Book ; Bishop Cosin especially being thoroughly familiar with the Sarum Missal, 
 and perhaps with the Breviary and other Office-books of the old Church of England 
 In the latter part of the seventeenth century, Liturgical studies seem, indeed, to have been 
 taken up by many of the Clergy, especially by the Nonjurors, and interleaved Prayer 
 Books are preserved in the Bodleian and other libraries which testify to the industry 
 that was shewn in illustrating its text, especially from the Greek Liturgies. None seem 
 so thoroughly to have qualified themselves for the task of illustrating and intei-preting 
 the Book of Common Prayer as Fothergill, a nonjuror, whose interleaved Prayer Book 
 in eleven large volumes, together with his unmatched collection of old English Service-
 
 Iprcfacc to former coitions. xi 
 
 books, is now in the Chapter Library at York.^ But his notes and quotations were not 
 digested into order : and although a work founded upon them would have been invalu- 
 able in days when there was no better authority than the superficial Wheatley, they have 
 since been superseded by the publications of Palmer and Maskell. 
 
 The works of Comber, Wheatley, and Shepherd, were doubtless of great value in 
 their way ; but it is melancholy to observe that they tended in reality to alienate the 
 minds of their readers from all thought of Unity and Fellowship with the Church of our 
 Fathers, and set up two idols of the imagination, a Church originated in the sixteenth 
 century, and a Liturgy " compiled," and in the main invented, by the Reformers. There 
 is not a single published work on the Prayer Book previous to the publication of 
 Palmer's Origines Liturgicce in 1832, which makes the least attempt to give a truthful 
 view of it, so thoroughly was this shallow conceit of a newly-invented Liturgy ingrained 
 in the minds of even our best writers. 
 
 Notwithstanding, therefore, the great abundance of works on the Book of Common 
 Prayer, there seems to be still ample room for one like the present, in which the spirit 
 of our Offices is illustrated from their origin and history as well as from their existing 
 form ; and in which a large body of material is placed before the reader by means whereof 
 he may himself trace out that history, and interpret that spirit. 
 
 The object of the present work may be stated, then, to be that of illustrating and 
 explaining the Devotional system of the Church of England by (1) a careful comparison 
 of the Prayer Book with the original sources from which it is derived, (2) a critical 
 examination of all the details of its history, and (3) a full consideration of the aspect in 
 which it appeal's when viewed by the light of those Scriptural and j^rimitive principles 
 on which the Theology of the Church of England is founded. 
 
 For the plan of the work, the general substance of it, and for all those portions the 
 authorship of which is not otherwise indicated, the Editor must be held responsible. 
 For the details of the text and notes in those parts which have been contributed by 
 others (excepting the Marginal References), the authors must, of course, be considered 
 individually responsible. Circumstances have arisen which threw into the Editor's hands 
 a larger proportion of the work than he originally intended to undertake, especially in 
 connection with the Communion and the Occasional Offices ; but he does not wish to 
 claim any indulgence on this account, being fully assured that a commentary of the kind 
 here offered ought to be judged solely by its merits as an authentic interpreter and 
 guide. The Introduction to the Communion Service and the earlier portion of the 
 Notes upon it are by the Editor. 
 
 In the Offices for the Visitation and Communion of the Sick, the Editor has to 
 acknowledge valuable assistance from a friend who does not permit his name to be used. 
 Those Offices have been treated in a rather more homiletic method than most of the 
 
 ' Marmaduke Fothergill was born at York in l(i52, took j collection of ancient Service-books, which, with the rest of his 
 
 his degree at Magdalene College, Cambridge, and became i Library, he left to Skipwith parisli, on condition of a room 
 
 Rector of Skipwith. In l(i88 he was ollered the Rectory of • being built to receive them. This not being done, the widow 
 
 Lancaster, but not being able to take the oaths to William applied to Chancery, and by a decree of that court the books 
 
 and Mary, he could neither accept preferment nor receive \ were all handed over to York Minster. Mr. Fothergill 
 
 the degree of D.D., for which be bad qualified. He lived at also left an endowment of £50 a year for a catechist at 
 
 Pontefract, till driven thence by a Wliig J. P., but died in Pontefract. His volumes shew that he was a most indus- 
 
 Westminster, on Sept. 7, 1731. Mr. Fothergill made a noble trious reader.
 
 xii Preface to fonncr €Ditions. 
 
 others, in the hope that the Notes may assist in persuading both Lay and Clerical 
 readers to desire a more pointed and systematic apijlication of the Church's gifts in time 
 of Sickness than that which is offered by the prayers ordinarily used. 
 
 The text is, of course, that of the Sealed Books ; but some liberty has occasionally 
 been taken with the punctuation, which, whether in the Sealed Books, or in the copies 
 sent out by the Universities and the Queen's Printers, is in a most unsatisfactory 
 condition. In the Psalms and Canticles, a diamond-shaped "point" has been used for 
 the purpose of more plainly marking the musical division of verses, as distinguished from 
 the grammatical punctuation. The spelling is also modernized throughout. 
 
 In conclusion, the Editor begs to tender his grateful thanks to many friends wlio 
 have assisted him with- their suggestions and advice. Those thanks are also especially 
 due to the Rev. T. W. Perry, and to the Rev. W. D. Macray of the Bodleian Library, 
 who have gone through all the proof-sheets, and have been largely instrumental in 
 securing to the reader accuracy in respect to historical statements. 
 
 The Editor is indebted to the Rev. John Bacchus Dykes, M.A., and Doctor of 
 Music, Vicar of St. Oswald's, Durham, and late Precentor of Durham Cathedi-al, for 
 the Second Section of the Ritual Introduction, on The Manner of performing Divine 
 Service. 
 
 The Third Section of the Ritual Introduction, on The Accessories of Divine 
 Service, is by tlie Rev. Thomas Walter Perry, Vicar of Ardleigh, Essex, author of 
 Lawful Church Ornaments, etc. etc. 
 
 The Rev. Joseph Thomas Fowler, M.A., F.S.A., Hebrew Lecturer, and Vice- 
 Principal of Bishop Hatfield Hall, Durham, is the writer of the Notes on the Minor 
 Holydays of the Calendar. 
 
 The Rev. William Bright, D.D., Regius Professor of Ecclesiastical History, 
 Oxford, and author of A History of the Church from a.d. 313 to a.d. 451, Ancient 
 Collects, etc. etc., is the writer of the Introduction to, and Notes on, the Litany. 
 Also of the Essay on the Scottish Liturgy in the Appendix. 
 
 The Rev. Peter Goldsmith Medd, M.A., Rector of North Cerney, Gloucestershire, 
 Canon of St. Albans, and late Fellow of University College, Oxford, co- Editor with 
 Dr. Bright of the Latin Prayer Book, and author of Household Prayer, etc., is the 
 principal writer of the Notes on the Communion Office from the Church Militant 
 Prayer to the end ; and the compiler of the Appendix to that Office. Mr. Medd has 
 also contributed the references to the hymns of the seasons. 
 
 The Rev. Mackenzie E. C. Walcott, B.D., F.R.S.L., F.S.A., of Exeter College, 
 Oxford, Precentor and Prebendary of Chichester Cathedral, and author of The English 
 Ordinal, etc. etc., has contributed the Introduction to, and Notes on, the Ordinal. 
 
 The Editor also desires to acknowledge his obligations to the valuable libraries of 
 the Cathedrals of Durham and York ; to Bishop Cosin's Library, and the Routh 
 Library, at Durham ; and to the Hon. and Rev. Stephen Willoughby Lawley, M.A., 
 formerly Rector of Escrick, and Sub-Dean of York, to whom the reader is indebted for 
 some rare mediaeval illustrations of the Occasional Offices, and whose courtesy has 
 otherwise facilitated that portion of the work. 
 
 [1866-1882.]
 
 TABLE OF CONTENTS. 
 
 By Rev. J. B. Dykes, Mus. D. 
 W. Perry 
 
 Preface ..... 
 
 Preface to former Editions 
 List of Authorities .... 
 Chronological Table .... 
 An Historical Introduction to the Prayer Book 
 A Ritual Introduction to the Prayer Book — 
 
 Section I. The Principles of Ceremonial Worship . 
 
 Section II. The Musical Perfonnance of Divine Service. 
 
 Section III. The Accessories of Divine Service. By Rev. T. 
 Title, etc., of the Sealed Prayer Books 
 Acts of Uniformity ..... 
 Preface, etc., to the Prayer Book 
 Tables and Rules ..... 
 An Introduction to the Calendar 
 The Calendar, with Comparative View 
 Notes on the Minor Holydays. By Rev. J. T. Fowler 
 An Introduction to Morning and Evening Prayer 
 Morning Prayer ..... 
 
 Evening Prayer ..... 
 
 Athanasian Creed ..... 
 An Introduction to the Litany. By Rev. W. Bright 
 The Litany, with Notes. By Rev. W. Bright 
 Occa.sional Prayers and Thanksgivings 
 An Introduction to the Collects, Epistles, and Gospels 
 The Collects, Epistles, and Go.spels . 
 An Introduction to tlie Liturgy 
 The Order for the Holy Communion, with Notes. By Rev. P. G. Medd, and the Editor 
 An Introduction to the Offices for Holy Baptism 
 The Ministration of Publick Baptism of Infants, with Notes 
 The Ministration of Private Baptism of Children in Houses, with Notes 
 The Ministration of Baptism to such as are of Riper Years, with Notes 
 An Introduction to the Catechism . 
 The Catechism, with Notes .... 
 An Introduction to the Confirmation Office . 
 The Order of Confirnuition, with Notes 
 An Introduction to the Marriage Service 
 The Form of Solemnization of Matrimony, with Notes 
 An Introduction to the Office for the Visitation of the Sick 
 The Order for the Visitation of the Sick, with Notes 
 The Communion of the Sick, with Notes 
 An Introduction to the Burial Service 
 The Order for the Burial of the Dead, with Notes 
 An Appendix to the Burial Office . 
 
 PAGE 
 
 vii 
 
 X 
 
 XV 
 
 xix 
 1 
 
 44 
 50 
 63 
 81 
 84 
 96 
 116 
 127 
 130 
 132 
 177 
 179 
 206 
 216 
 221 
 225 
 235 
 241 
 245 
 344 
 369 
 401 
 407 
 420 
 424 
 428 
 431 
 437 
 440 
 446 
 449 
 460 
 461 
 472 
 475 
 478 
 483
 
 XIV 
 
 Contents. 
 
 An Introduction to the Churching Service 
 
 The Churching of Women, with Notes 
 
 The Commination, with Notes 
 
 An Introduction to the Psalter 
 
 The Psalms, with Notes 
 
 Forms of Prayer to be used at Sea, with Notes 
 
 An Introduction to the Ordinal. By Kev. Mackenzie E. 0. Walcott 
 
 The Form and Manner of Making Deacons, with Notes. Ditto . 
 
 The Form and Manner of Ordering of Priests, with Notes. Ditto . 
 
 The Form of Ordaining or Consecrating of an Archbishop or Bishoji, with Notes. Ditto 
 
 Gexeral Appendix — 
 
 I. The State Services. By Rev. W. D. Macray .... 
 II. The Scottish Prayer Book of 1G37. By Rev. \V. Bright 
 III. Tlie Irish Prayer Book. By Rev. W. D. JNIacray 
 Index and Glossary ......... 
 
 PAGE 
 
 486 
 487 
 490 
 496 
 501 
 650 
 655 
 674 
 683 
 693 
 
 703 
 705 
 709 
 713 
 
 ILLUSTRATIONS. 
 
 A Horn Book ........ 
 
 Ecclesiastical Vestments (two Plates). By G. E. Stieet, Esq., R.A., F.S.A. 
 Catechism Tablets from the Bishop's Palace at Ely .... 
 
 To face page 80 
 429
 
 A LIST OF THE PKINCIPAL 
 
 LITURGICAL AND HISTORICAL AUTHORITIES 
 USED, QUOTED, OR REFERRED TO, IN THIS WORK. 
 
 The Manuscript Prayer Book, subscribed Ijy the Convocations of Canterbury and York, accepted by the Crown in Council, 
 
 annexed by Parliament to the Act of Uniformity, and preserved among the Acts of Parliament as an original Record. 
 A printed Prayer Book of 1636, into which the alterations to be made were written for the information of the Crown, the 
 
 Privy Council, and the two Houses of Parliament ; and whicli is preserved with the Manuscript. 
 A facsimile of the preceding volume, photozincographed by the Ordnance Office. 
 A printed Prayer Book of 1619, containing alterations proposed by Bishop Cosin, most of which were adopted in 1661. 
 
 [D. iii. 5, Cosin's Library, Durham.] 
 A printed Prayer Book, containing Bancroft's transcript of the notes in the preceding volume. [Bodl. Lib. Arch. 
 
 Rodl. D. 28.] 
 The Sealed Prayer Books. 
 
 Masters' Eeprint. 1848. 
 
 See Pickering, Stephens, infra. 
 
 Acta Sanctorum, 1643 — stUl in course of publication. 
 
 Amalarius Symphosius [circ. a.d. 820-827], De Divin. Off. Cologne, 1568. [Blbl. Max. Lugd. xiv. 934-1060.] 
 
 Andrewes, Bishop. Notes on Prayer Book. Misc. Works, Ang. Cath. Lib. 1854. 
 
 Anglican Church Calendar. 1851. 
 
 Assemanus, Jos. Codex Liturgicus Eccl. Universse. 1749-63. 
 
 Baker, Sir Richard. On the Lord's Prayer. 1638. 
 
 Baring-Gould, S. Lives of the Saints. 1872-77. 
 
 Baruffaldus, Hier. Comment, ad Rituale Romanum. 1731. 
 
 Beleth [thirteenth century]. Rationale Divin. Off. Lyons, 1612. 
 
 Bingham, Jos. Antiquities of the Christian Church. 1710-22. Last edit. 1843-5. 
 
 Blunt, J. H. Directorium Pastorale. 1864. 
 
 Annotated Bible. 1878-82. 
 
 History of the Reformation. 1868-82. i 
 
 Bona, Cardinal. De Rebus Liturg. Paris, 1676. Sala's ed., 1747-55. 
 
 De Divina Psalmodia. Antwerp, 1677. 
 
 Brady, J. Clavis Calendaria. 1812. 
 Brett, Tho. Ancient Liturgies. 1720. 
 Breviary, Mozarabic. Brev. Gothicum. 1775. 
 
 Roman. [And see Quignonez, infra.] 
 
 Salisbury. 1495-1541. 
 
 fascc. i., iL 1843-5. 
 
 York. 1403-1526. 
 
 Bright, Will. Ancient Collects and other Prayers. 1857. 
 
 Brogden, Jas. Illustrations of the Liturgy. 1842. 
 
 BuUey, Fred. Variations of the Communion and Baptismal Offices. 1S42. 
 
 Burn, R. Ecclesiastical Law. Phillimore's cd., 1842. 
 
 Burnet, Bishop. History of the Reformation. Pocock's ed., 1865. 
 
 Vindication of English Ordinations. 1677. 
 
 Calendars of State Papers. Domestic. 1547-80. 
 
 1660-2. 
 
 Cardwell, Edw. Documentary Annals of the Reformed Church of England. 1839, 1844. 
 
 History of Conferences on the Prayer Book. 1840. 
 
 Synodalia. 1842.
 
 xvi a List of autfjoritiEs. 
 
 CardweU, Edw. Two Liturgies of Edward VI. 1838. 
 
 Catalanus, J. C. Pontif. Roman., commentariis illustratum. 1738. 
 
 Chambers, J. D. Divine Worship in England in the Thirteenth, Fourteenth, and Nineteenth Centuries. 1877. 
 
 Churton, Ai-chd. E. Life of Dean Nowell. 1809. 
 
 Collier, Jer. Ecclesiastical History of Great Britain. 1708-14 and 1845-6. 
 
 Comber, Thos. [On the Common Prayer.] 
 
 Cosin, Bishop. Collection of Private Devotions. 1627. 
 
 Notes and Collections on the Prayer Book. Worts, Vol. V. Ang. Oath. Lib. 1855. 
 
 Cranmer, Archbp. Eemains, edited by Jenkyns. 1833. 
 Daniel, H. A. Codex Liturgicus. 1847-54. 
 
 Thesaurus Hymnologicus. 1855-6. 
 
 Denzinger, H. Ritus Orientalium. 1863-4. 
 
 Durandus [a.d. 1216]. Rationale Divin. Off. Lyons, 1612. 
 
 Durantus, D. De Ritibus Eccl. Cath. 1675. 
 
 Dyce, W. Book of Common Prayer with Plain Tune. 1843-4. 
 
 Elborow, Thos. E.xposition of the Book of Common Prayer. 1663. 
 
 English Church Union Kalendars. 1863-4. 
 
 Fallow, T. M. The Order of Baptism illustrated. 1838. 
 
 Field, J. E. Apostolic Liturgy and Epistle to the Hebrews. 1882. 
 
 Fleury, CI. Ecclesiastical History. Newman's translation. 1842-4. 
 
 Forbes, Bishop Alex. P. Explanation of the Nicene Creed. 1852. 
 
 Commentary on the Litany. 1855. 
 
 Freeman, Archd. Ph. Principles of Divine Service. 1863. 
 
 Rites and Ritual. 1866. 
 
 Gallican Liturgies, Neale and Forbes's. Burntisland, 1855-67. 
 
 Gavantus, Barth. Thesaurus Sacrorum Rituum. 1762. 
 
 Gelasius's Sacramentary [a.d. 492]. In Muratori's Liturgia Eoniaua. 
 
 Gerbertus, Mart. Vetus Liturgia Alemannica. 1776. 
 
 Gibson, Bishop Edm. Synodus Anglicana. 1702 and 1854. 
 
 Goar, J. Eituale Grsecorum. 1647. 
 
 Goulburn, Dean E. M. The CoUects of the Day. 1880. 
 
 Grancolas, J. Commentarius historicus in Breyiarium Romanum. Venice, 1734. 
 
 Grand Debate between the Bishops and Presbyterian Divines for review of the Book of Common Prayer. 1661. 
 
 Gregory, St. Sacramentary [a.d. 590]. Menard's ed. 
 
 GresweU, Edw. Fasti Temp. Cathol. 1852. 
 
 Origines Kalendariie Italicfe. 1854. 
 
 W. P. Commentary on the Burial Service. 1836. 
 
 Gu^ranger, Prosp. Institutions Liturgiques. 1840-51. 
 
 Guericke, H. G. F. Manual of the Antiquities of the Church. Morrison's translation. 1851. 
 
 Hale, Archd. W. W. Precedents, 1475-1640. 1847. 
 
 Hallier, Fr. de. De Sacris Ordinationibus. 1636. 
 
 Hammond, C. E. Liturgies, Eastern and Western. 1878. 
 
 Harvey, W. W. History and Theology of the Three Creeds. 1854. 
 
 Hermannus, Archiep. Colon. Simplex, ac Pia Deliberatio. 1545. 
 
 Daye's translation [edd. 1547, 1548]. 
 
 Heurtley, C. A. Harmonia Symbolica ; a Collection of Creeds. 1858. 
 
 Heylin, P. History of the Reformation. Ecc. Hist. Soc. 1849. 
 
 Hey wood, J. Documents relating to the Act of Uniformity. 1862. 
 
 Hickes, G. Letters between him and a Popish Priest [Lib. Ecc. Cath. Dunelm. ex dono Audoris]. 1705. 
 
 Hierurgia Anglicana. 1848. 
 
 Hittorpius, M. De Divinis Officiis. Cologne, 1568. 
 
 Hope, A. J. B. Worship of the Church of England. 1875. 
 
 Jacobson, Bishop. Illustrations of the History of the Prayer Book. 1874. 
 
 Jebb, J. Choral Service. 1843. 
 
 Ritual Law and Custom of the Church Universal ; a Sermon. 1866. 
 
 Jerome, St. Comes seu Lectionarium. Pamelius's ed. Cologne, 1571. 
 Kalendar of the English Church. 1865-6.
 
 a List of authorities. 
 
 xvn 
 
 Keble, J. Eucharistical Adoration. 1857. 
 
 Keeling, W. Liturgise Britannicae. 1851. 
 
 Kennett, Bishop. A Register, Ecclesiastical and Civil, from the Eestoration. 1728. 
 
 Landon, E. H. Manual of Councils. 1846. 
 
 Ecclesiastical Dictionary. 1849. 
 
 Lathbury, T. History of the Convocation. 1853. 
 
 Prayer Book. 1859. 
 
 Lay Folks' Mass Book. Edited by T. F. Simmons for Early Eng. Text Soc. 1879. 
 Leo, St. Sacramentary [a.d. 451]. Muratori's ed. 1748. 
 L'Estrange, H. Alliance of Divine Offices [a.d. 1690]. Ang. Cath. Lib. 1846. 
 Lingard, J. History and Antiquities of the Anglo-Saxon Church. 1845. 
 Littledale, E. F. North-side of the Altar. 1863. 
 
 On the Mked Chalice. 1863. 
 
 Liturgies, etc., of King Edward VI. Parker Soc. 1844. 
 
 etc., of Queen Elizabeth. Parker Soc. 1847. 
 
 Mabillon, J. Museum Italicum. 1687-9. 
 
 De Liturgia GaUicana. Paris, 1685. 
 
 Manuale Sarisburiense. 1498. 
 
 et Processionale Eboracense. Surtees Soc. ed. Edited by Dr. Henderson. 1875. 
 
 Martene, E. De Antiquis Ecclesise Eitibus. Antwerp, 1763-4. 
 
 Vet. Script. CoUect. Vol. VL 
 
 Maskell, W. Ancient Liturgy of the Church of England. 1846. 
 Dissertation on Holy Baptism. 1848. 
 
 ISIonumenta Eitualia Ecc. Ang. 1846-7. 
 
 Enquiry into the Doctrine of the Church of England on Absolution. 1849.- 
 
 Mason, F. Vindicife Ecc. Anglic, sive de legitime ejusdem Ministerio. 1625. 
 
 Massingberd, F. C. Lectures on the Prayer Book. 1864. 
 
 Meibomius, M. Antiquse Musicse Auctores Septem. 1652. 
 
 Merbecke, J. Common Prayer Noted. 1550. 
 
 Micrologus [Johannis, Episcopi, thirteenth century. MaskeU's date, 1080]. Pamelius's ed. Antwerp, 15G5. [Bibl. 
 
 Max. Lugd. xviii. 469.] 
 Mlrroure of our Ladye. 1530. [Cosin's copy, Cosin's Lib. Durham, H. ii. 24.] 
 
 Edited by J. H. Blunt for Early Eng. Text Soc. 1873. 
 
 Missal, Salisbury. Paris, 1514. [Cosin's copy, Cosin's Lib. Durham, D. iii. 12.] 
 
 Burntisland, 1861-74. 
 
 York. Edited by Dr. Henderson for Surtees Soc. 1874. 
 
 Hereford. Edited by Dr. Henderson. 1874. 
 
 Irish. Edited by F. E. Warren. 1879. 
 
 Morinus, J. De Sacris Ecclesiaj Ordinationibus. 1655. 
 
 Muratori, L. A. Liturgia Romana Vetus. 1748. 
 
 Neale, J. M., and Littledale, R. F. Commentary on the Psalms. 1860-71. 
 
 Primitive Liturgies. 1859. 
 
 Neale, J. M. Essays on Liturgiology and Church Hist. 2nd ed., 1867. 
 
 Introduction to the History of the Holy Eastern Church. 1850. 
 
 Tetralogia Liturgica. 1849. 
 
 Nichols, W. Commentary on the Book of Common Prayer. 1710. 
 
 Nicolas, Sir N. H. Chronology of History. 1833. 
 
 Palmer, W. Origines Liturgicte. 1832. 
 
 Pamelius, J. [a.d. 1536-87]. Liturgica Latinorum. Cologne, 1571. 
 
 Parker, Archbishop. Correspondence. Parker Soc. 1853. 
 
 James. Introd. to History of Prayer Book Eevisions. 1877. 
 
 First Prayer Book of Edward VI. compared with successive Eevisions. 1877. 
 
 Perry, T. W. Historical Considerations relating to the Declaration on Kneeling. 1863. 
 
 PhiUimore, E. J. Ecclesiastical Law. 1873. 
 
 Pickering's Eeprints of the Books of Common Prayer. 7 Vols. 
 
 Pinnock, W. H. Laws and Usages of the Church and Clergy. 1855-6.3. 
 
 Pontifical, Exeter [Lacy's]. Edited by Ralph Barnes. 1847.
 
 xviii a list Of authorities. 
 
 Pontifical, York [Egbert's]. Edited by W. Green well for Surtees Soc. 1853. 
 
 York [Bainbridge's]. Edited by Dr. Henderson for Surtees Soc. 1875. 
 
 Pontificals of Salisbury and Bangor. 
 
 Pontificale Komanum. See Catalanus. 
 
 Position of the Priest at the Altar. [By J. H. Blunt.] 1858. 
 
 PouUain, V. L'Ordre des Pri^res, etc. London, 1552. 
 
 Prideaux, H. Validity of the Orders of the Church of England. 1688. 
 
 Primers, Three, of 1535, 1539, 1545. 1848. 
 
 Private Prayers of the Eeign of Queen Elizabeth. Parker Soc. 1851. 
 
 Procter, F. History and Rationale of the Prayer Book. 1857. 15th ed., 1880. 
 
 Psalter, Anglo-Saxon and Early English. Surtees Soc. 1843-7. 
 
 Translation of Sarum, with Explanatory Notes and Comments. [J. D. Chambers.] 1852. 
 
 Purchas, J. Directorium Anglicanum. 1858. 
 2nd ed., edited by F. G. Lee. 1865. 
 
 Pusey, E. B. The Real Presence the Doctrine of the English Church. 1857. 
 
 Scriptural Views of Holy Baptism. 1836. 
 
 Quignonez, Cardinal. Brev. Kom. [Reformed Roman Breviary]. Lyons, 1543. [Edd. 1535-6 to 1568.] 
 Eenaudot, E. Liturg. Orient. Collectio. 1716. 
 Rock, D. Hierurgia. 1851. 
 
 Church of our Fathers. 1849-53. 
 
 Scudamore, W. E. Notitia Eucharistica. 2nd ed., 1876. 
 
 The Communion of the Laity. 1855. 
 
 Sparrow, Bishop. Collection of Ai-ticles, Injunctions, etc. 1671. 
 
 Rationale of the Prayer Book. 
 
 Stephens, A. ,1. Edition of Sealed Book of Common Prayer. Ecc. Hist. Soc. 1849-54. 
 
 Book of Common Prayer, from the Irish MS. in the Rolls Office, Dublin. Ecc. Hist. Soc. 1849-50. 
 
 Strype, J. Memorials of Cranmer. Ecc. Hist. Soc.'-s edit., 1848-54. 
 
 Taylor, Bishop. Collection of Offices. 1658. 
 
 Thomasius, J. M. Opera. 1747-69. 
 
 Thomassin, L. Discipline de I'Eglise, etc. 1679-81. 
 
 Thomson, Eb. Vindication of the Hymn Te Deum Laudamus. 1858. 
 
 Thrupp, J. F. Introduction to the Psalms. 1860. 
 
 Trombellus, J. C. Tractatus de Sacramentis. 1769-83. 
 
 Tyler, J. E. Meditations from the Fathers illustrating the Prayer Book. 1849. 
 
 Walafridus Strabo [a.d. 830]. De Rebus Ecc. Cologne, 1568. [Bibl. Patr. Max. Lfigd. xy. 181.J 
 
 Warren, C. The Ministry of the Word for Absolution, in answer to Maskell. 1849. 
 
 The Lord's Table the Christian Altar. 1843. 
 
 Whcatley, C. Rational Illustration of the Book of Common Prayer. Corrie's ed., 1858. 
 
 Wilberforce, R. I. The Doctrine of the Holy Eucharist. 1853. 
 
 WUkins, D. Concilia. 1737. 
 
 Williams, Isaac. The Psalms interpreted of Christ. 1864. 
 
 Zaccaria, F. A. Bibliotheca Ritualis. 1776-81.
 
 CHKONOLOGICAL TABLE. 
 
 Liturgy of Cassian and Leo ........ 
 
 Sacramentary of St. Leo ........ 
 
 Gelasiua . . . . . . . . 
 
 Gregory ........ 
 
 St. Augustine's reidsed Liturgy of Britain ...... 
 
 Salisbttry Use of St. Osmund ........ 
 
 English Prymer. [Maskell's Mon. Rit. Ang. ii.] ..... 
 
 Liber Festivalis. [A book of mediseval English Homilies, printed by Caxton.] 
 
 Salisbury Breviary "reformed." [1st ed.] ........ 
 
 Mirror of our Lady. [A translation of and commentary on the Daily Offices of Syon and the Mass.] 
 Salisbury Breviary " reformed." [2nd ed.] ........ 
 
 Missal " reformed " . 
 
 English Psalters printed .......... 
 
 Marshall's Prymer ........... 
 
 English Epistles and Gospels printed ........ 
 
 Hilsey's Prymer ........... 
 
 The " Great Bible " set up in Churches as the " Authorized Version " . . . . 
 
 Salisbury Use further reformed, and adopted (by order of the Convocation) throughout the Province of 
 bury ............ 
 
 Committee of Convocation commissioned to revise Service-books ..... 
 
 English Litany ordered for use in Churches ........ 
 
 King Henry VIII.'s Prymer .......... 
 
 Archbishop Hermann's Consultation [German, 1543; Latin, 1545], printed in English, 1547; reprinted 
 Edward VL's First Year ........ 
 
 Second Year ....... 
 
 A.D. 
 
 circ. 420 
 
 451 
 
 492 
 
 590 
 
 ciic. 600 
 
 . 1085 
 
 circ. 1390 
 
 . 1483 
 
 . 1516 
 
 . 1530 
 
 . 1531 
 
 . 1533 
 
 1534-40 
 
 1535 
 
 1538-48 
 
 . 1539 
 
 . 1540 
 
 Canter- 
 
 1541 
 
 1542-49 
 
 June 11, 1544 
 
 1545 
 
 1543 
 
 Jan. 28, 1547, to Jan. 27, 1548 
 
 Jan. 28, 1548, to Jan. 27, 1549 
 
 . March 8, 1548 
 
 English Order of Communion added to Latm Mass ..... 
 Book of Common Prayer. [First Book of Edward VL] — 
 
 Submitted to Convocation (by Committee of 1542-49) 
 
 Laid before Parliament as part of Act of Uniformity [2 and 3 Edw. VI. c. 1] 
 
 Passed by the House of Lords ditto ditto 
 
 Commons ditto ditto 
 
 Printed ready for circulation . ,....■ 
 
 Received Royal Assent as part of Act of Uniformity [2 and 3 Edw. VI. c. 1]. [Prolxibly at prorogation of 
 Parliament on . 
 
 Taken into general use .... 
 
 English Ordinal ...... 
 
 Book of Common Prayer. [Second Book of Edwartl VL] — 
 
 [Committee of Convocation commissioned, probably . 
 
 Passed through Parliament as part of Act of Uniformity 
 
 Ordered to be taken into use from ..... 
 Edward VI. died .....-.• 
 
 Acts of Uniformity (including Prayer Books) repealed by 1 Mary, sess. ii. c. 2 
 
 . and G Edw. VI. c. 1] 
 
 . Nov. 24, 1548 
 . Dec. 9, 1548 
 . Jan. 15, 1549 
 . Jan. 21, 1549 
 . March 7, 1549 
 
 March 14, 1549] 
 
 . June 9, 1549 
 
 March 1650 
 
 . 1551] 
 . April 6, 1552 
 . Nov. 1, 1552 
 . July 6, 1553 
 
 Oct. 1553
 
 XX 
 
 Cf)ronoloffical Cable. 
 
 Queen Elizabetk's Accession ...... 
 
 Edward VI.'s Second Book restored (with some alterations) by 1 Eliz. c. 2 
 Queen Elizabeth's Latin Book of Common Prayer 
 Commission to revise Calendar and Lessons . 
 Hampton Court Conference .... 
 
 Scottish Book of Common Prayer 
 
 Prayer Book suppressed by " ordinance " of Parliament 
 
 Use of Prayer Book began to be revived 
 
 Savoy Conference ..... 
 
 of Common Prayer [that now in use] — 
 
 Commission to the Convocations to revise it . 
 
 Eevision completed by Convocations . 
 
 Approved by King in Council 
 
 Passed House of Lords as part of Act of Uniformity [14 Car. IL e. 4] 
 
 Commons ditto ditto 
 
 Received Royal Assent ditto ilitto 
 
 Taken into general use ..... 
 
 Adopted by Irish Convocation .... 
 
 Standard copies certified under Great Seal 
 
 Embodied in Irish Act of Uniformity [17 and 18 Car. ll. c. 6j 
 William the Third's Commission to review Prayer Book 
 Revised Calendar authorized by 24 Geo. II. c. 23 . 
 American Book of Common Prayer ..... 
 Revised Tables of Lessons authorized by 34 and 35 Vict. c. 37 
 Shortened Order for Morning and Evening Prayer authorized by 35 and 36 
 
 Vict, c. 
 
 35 
 
 A.D. 
 
 . Nov. 17, 1558 
 . June 24, 1559 
 1560 
 . Jan. 22, 1561 
 Jan. 14-18, 1604 
 1637 
 J.m. 3, 1645 
 April 1660 
 April 15 to July 24, 1661 
 
 June 10, 1661 
 
 Dec. 20, 1661 
 
 Feb. 24, 1662 
 
 April 0, 1662 
 
 May 8, 1662 
 
 May 19, 1662 
 
 Aug. 24, 1662 
 
 Nov. 11, 1662 
 
 Jan. 5, 1663 
 
 June 18, 1666 
 
 1689 
 
 . 1752 
 
 1785-89 
 
 . 1871 
 
 . 1872
 
 AN 
 
 HI8T0EICAL INTEODUOTION 
 
 TO THE 
 
 PRAYER BOOK. 
 
 n~^HE Book of Common Prayer remained altogether unaltered for more than two centuries, the new 
 Tables of Lessons of 1871 being the first change made since it was revised, after the great 
 persecution of the Church by the Puritans, in 1G61. But the various stages of its developement from 
 the ancient formularies of the Church of England extended through a period of one hundred and fifty 
 years ; and the history of that developement is of the highest imjDortance to those who wish to under- 
 stand and use the Prayer Book, as well as of considerable interest to all from the fact of its being an 
 integral part of our national history. 
 
 The Church of England has had distinctive formularies of its own as far back as the details of its 
 customs in respect to Di\'ine Worship can be traced. The earliest history of these formularies is 
 obscure, but there is good reason to believe that they were derived, through Lyons, from the great 
 patriarchate of Ephesus, in which St. John spent the latter half of his life. There was an intimate 
 connection between the Churches of France and England in the early ages of Christianity, of which we 
 still have a memorial in the ancient French saints of our Calendar ; and when St. Augustine came to 
 England, he found the same rites used as he had observed in France, remarking upon them that they 
 differed in many particulars from those of Eome. It is now a well-established opinion that this ancient 
 Galilean Liturgy came from Ephesus.^ But there can be no doubt that several waves of Christianity, 
 perhaps of Apostolic Christianity, passed across our island ; and the Ephesine or Johannine element in 
 the ancient Prayer Books of the Church of England probably represents but the strongest of those 
 waves, and the predominating influence which mingled with itself others of a less powerful character. 
 
 It was in the sixth century [a.d. 596] that the great and good St. Augustine undertook his 
 missionary work among the West Saxons. The mission seems to have been sent from g^. Augustine and 
 Rome by Gregory the Great under the impression that the inhabitants of England the old EngUsH 
 were altogether heathen ; and if he or Augustine were not unacquainted with what ^^' 
 St. Chrysostom, St. Jerome, and others had said respecting the early evangelization of Britain, they 
 had evidently concluded that the Church founded in Apostolic times was extinct. When Augustine 
 arrived in England, he found that, although the West Saxons were heathen, and had driven the 
 Church into the highlands of Wales by their persecution, yet seven bishops remained alive, and a large 
 number of clergy, who had very strong \iews about the independence of the Church of England, and 
 were unprepared to receive the Roman missionary except on terms of equality. The chief difficulty 
 felt by St. Augustine arose from the difference just refen-cd to between the religious system of Italy, the 
 Church of which was the only one the missionary priests were at that time acquainted with, and the 
 systems of France and England. This difficulty, a great one to a man so conscientious and simple-minded, 
 he submitted to Gregory in the form of questions, and among them was the following one on the 
 subject of Divine Worship : " Whereas the Faith is one, why are the customs of Churches various ? 
 and why is one manner of celebrating the Holy Communion used in the holy Roman Church, and 
 
 > See Paliieh's OrUjines Lilimj. i. 15.3. NEALEaiul Forbes' Oallkan Liturgies. FnvEMAti's Principles of Divine Service, ii. 399.
 
 an IDistorical S'ntromiction 
 
 another in that of the Gauls ? " This diversity becomes even more prominent in the words which 
 Augustine addressed to the seven Bishops of the ancient Church of England, when they met in 
 conference at the place afterwards called St. Augustine's Oak. "You act," said he, "in many 
 particulars contrary to our customs, or rather, to the customs of the universal Church, and yet, if you 
 will comply with me in these three points, \iz. to keep Easter at the due time; to perform the 
 administration of baptism, by which we are bom again to God, according to the custom of the holy 
 Roman and Apostolic Church ; and jointly with us to preach the Word of God to the English nation, 
 we will readily tolerate all your other customs, though contrary to our own." The answer of St. 
 Gregory contained wise and Catholic advice ; and to it we owe, under Providence, the continued use 
 of an independent form of Divine Worship in the Church of England from that day to the present. 
 " You, my brother," said Gregory, " are acquainted with the customs of the Roman Church in which 
 you were brought up. But it is my pleasure that if you have found anything either in the Roman 
 or the Galilean or any other Church which may be more acceptable to Almighty God, you carefully 
 make choice of the same ; and sedulously teach the Church of the English, which is at present new in 
 the Faith, whatsoever you can gather from the several Churches. For things are not to be loved for 
 the sake of places, but places for the sake of good things. Select, therefore, from each Church those 
 things that are pious, religious, and connect; and when you have made these up into one body, instil 
 tliis into the minds of the English for their Use." [Greg. Opera, ii. 1151, Bened. ed. ; Bede's Eccl. 
 Hist. L 27.] The Liturgy of the Roman Church spoken of in this reply is represented by the ancient 
 Sacramentary of St. Gregory, to which such frequent references are given in the following pages : that 
 of the Galilean Church is also partly extant,^ and has been shewn (as was mentioned before) to be 
 derived from the Liturgy of the Church of Ephesus. The words " any other Church " might be 
 supposed to refer to an independent English Liturgy, but there is no reference to any in the question 
 to which Gregory is replying, and he evidently knew nothing of England except through Augustine. 
 From other writers it seems that the Liturgy of England or Britain before this time had been the 
 same with that of France ; but the native Clergy always alleged that their distinctive customs were 
 derived from St. John. 
 
 Being thus advised by St. Gregory, the holy missionary endeavoured to deal as gently as possible 
 with those whose customs of Divine Worship differed from his own ; but his prepossessions in favour 
 of the Roman system were very strong, and he used all his influence to get it universally adopted 
 throughout the country. 
 
 Uniformity in all details was not, however, attainable. The national feeling of the ancient Church 
 steadily adhered to the ancient rite for many years ; while the feeling of the Church founded by St. 
 Augustine was in favour of a rite more closely in agreement with that of Rome. As collision was the 
 first natural consequence of this state of things, so some degree of amalgamation as naturally followed 
 in course of time ; that which was local, or national, mingling with that which was foreign in the 
 English devotional system, as it did in the English race itself Some attemi:)ts were made, as in the 
 Council of Cloveshoo [a.D. 747], to enforce the Roman Liturgy upon all the dioceses of the country, 
 but it is certain that the pre^nious devotional customs of the land had an exceedingly tenacious hold 
 upon the Clergy and the people, and that no efforts could ever wholly extirpate them.- 
 
 At the time of the Conquest another vigorous attempt was made to secure uniformity of Divine 
 Service throughout the country, and with the most pious intentions. St. Osmund, Bishop of Salisbury, 
 The "Use "of Sails- ^^d Chancellor of England,^ collecting together a large body of skilled clergy, 
 *""^- remodelled the Offices of the Church, and left behind him the famous Portiforium 
 
 or Breviary of Sarum, containing the Daily Services; together with the Sarum Missal, containing 
 the Communion Service ; and, probably, the Sarum Manual, containing the Baptismal and other 
 " occasional " Offices. These, and some other Service-books, constituted the " Sarum Use," that 
 is, the Prayer Book of the diocese of Salisbury. It was first adopted for that diocese in a.d. 108.5, and 
 
 ' See the names Menard, Muratori, and Mabillon, in the 
 List of Authorities. The Gregorian and Gallican Liturgies 
 are also printed in Hammond's Liturgies, Eastern and Western, 
 Oxford, 1878. 
 
 ' See Maskell's Ajicient Liturgy of the Church of England , 
 Preface, p. liv. 
 
 Bishop of Salisbury [a.d. 1078-1099] after the foundation of 
 that diocese by the consolidation of the Sees of Ramsbury 
 and Sherborne in a.d. 1058 and 1075. St. Osmund was tlie 
 principal builder of the Cathedral of Old Sarum, a small 
 fortified hill a few miles distant from the present city. This 
 cathedral was taken down, and that of New Sarum, or 
 
 ' St. Osmund, who was canomzed in a.d. 1456, was a ] Salisbury, the existing cathedral, built in the place of it, in 
 nephew of Wilham the Conqueror, being the son of the king's | a.d. 12*5: the remains of St. Osmund being removed 
 sister Isabella and Henry, Count of S('ez. He was tlie second ' thither.
 
 to tfje Iprapcc TBoofe 
 
 was introduced into other parts of England so generally that it became the principal devotional Kule 
 of the Church of England, and continued so for more than four centuries and a half: " the Church of 
 Salisbury," says a writer of the year 125G, " being conspicuous above all other Churches like the sun 
 in the heavens, diffusing its light everywhere, and supplying their defects." ^ Other Uses continued to 
 hold their place in the dioceses of Lincoln, Hereford, and Bangor, and through the greater part of the 
 Province of York ; though in the diocese of Durham the Salisbury system was followed. At St. Paul's 
 Cathedral, and j^erhaps throughout the diocese of London, there was an independent Use until A.D. 
 1414. For about a hundred and fifty years before the Prayer Book era there was some displacement 
 of the Sarum Use by Roman customs in Monasteries, Monastic Churches (though not at Durham), and 
 perhaps in Parish Churches served by Monastic clergy : but the " Use " itself was not superseded to 
 any great extent even in these. The Salisbury Use, that of York, and that of Hereford, are well 
 known to modem ritualists." They appear to be traceable to a common origin ; but they differ in so 
 many respects from the Roman Bre\aary, and even from the Missal (with which a closer agreement 
 might have been expected), that the}' clearly derive their common origin from a source independent of 
 the Roman Church. And, whatever quarter they may have been derived from in the first instance, it 
 is equally clear that the forms of Divine Service now known to us under these names represent a 
 system which was naturalized so many ages ago, that it had been entitled to the name of an indepen- 
 dent English rite for at least a thousand years. 
 
 During all this time the public Services of the Church were said in Latin, for Latin had been 
 Quring some ages the most generally understood language in the world, and was spoken vernacularly 
 in France, Spain, Portugal, and Italy (the modem languages of all which countries were formed from 
 it) down to a comparatively late time, as it is now spoken in Hungary. In England the Latin 
 language was almost as familiar to educated persons as it was upon the Continent ; but the poor and 
 uneducated knew no other tongue than their native English, and for these the Church did the best that 
 could be done to provide some means by which they might make an intelligent use of Divine Service. 
 
 From the earliest j^eriods we find injunctions imj^osed upon the Clergy that they should be 
 careful to teach the people the Creed, the Lord's Prayer, and the Ten Commandments in their own 
 tongiie. Thus, in A.D. 740 there was a canon of Egbert, ArchbishojD of York, to the effect, " that every 
 priest do with great exactness instil the Lord's Prayer and Creed into the people committed to him, 
 and shew them to endeavour after the knowledge of the whole of religion, and the practice of 
 Christianity." '' About the same time, in the Southern Province, it is ordered " that they instil the 
 Creed into them, that they may know what to believe, and what to hope for." * Two centuries later 
 there is a canon of .ZElfric, Archbishop of Canterbury, enjoining the clergy to " speak the sense of the 
 Gospel to the people in English, and of the Pater noster, and the Creed, as often as he can, for the 
 inciting of the people to know their belief and retaining their Christianity." ^ Similar injunctions are 
 to be found in the laws of Canute in the eleventh century, the constitutions of Archbishop Peckham 
 in the thirteenth, and in the canons of many diocesan synods, of various dates in the media3val period. 
 Many expositions of the Creed, Lord's Prayer, Ten Commandments, and other principal formula?, are 
 also to be found in English, and these give testimony to the same anxious desire of the Church to 
 make the most use possible of the language spoken by the poor of the day." Interlinear translations 
 of some, at least, of the Offices were also provided, especially of the Litany, just as the English and 
 Welsh Prayer Book, or the Latin and English JMissal of the Roman Catholics, are printed in parallel 
 columns in modern times. 
 
 But in days when books were scarce, and when few could read, little could be done towards givino- 
 to the people at large this intelligent acquaintance with the Services except by oral instruction of the 
 kind indicated. Yet the writing-rooms of the Mona.stcries did what they could towards multiplying 
 books for the purpose ; and some provision was made, even for the poorest, by means of horn-books, 
 on which the Lord's Prayer, the Creed, and the Angelic Salutation were written. The following is an 
 
 ' At an even earlier date [a. B. 1200] the chronicler Brompton » John.son's ^nj. Canons, i. 18C. 
 
 flaysthattheCustom-bookof Salisburywasusedalmostallover \ * Ibid. 248- 
 England, Wales, and Ireland. [BuiiMrroN's C//roH. 977.] ■ ^. • . 
 
 - These three English Uses alone were of sulliiient import- 
 ance to ensure the dignity of appearing in print while they 
 were living rites. Hereford barely secnred that honour, while 
 Salisbury is represented by at least a hundred editions ; tlie 
 
 Sarum Breviary alone having been printed some forty or fifty ; English instead of Frencl: 
 times between 1483 and 1557. 
 
 Iljid. 398. 
 " It must be remembered that English wa.s not spoken 
 universally by the upper classes for some centuries after the 
 C'on(iucst. In 13(i2 an Act of Parliament was passed enjoin- 
 ing all schoolmasters to teach their scholars to translate into
 
 an I^i0torical SntvoDiiction 
 
 engraving made from one of two which were found by the present writer under the floor of Over 
 Church, near Cambridge, in 1857. It is of a late date, and has had " In the Name of the Father, and 
 of the Son, and of the Holy Ghost," in the place of the Angelic Salutation ; but it is given as an 
 illustration of the traditional practice, and because it is of special interest from being found in a 
 church. 
 
 II 
 
 iii:ii 
 
 b^'lH. 
 
 \, , tnrvxfti! 
 
 i-i'/ '<!&-"''' 
 
 "■^IDCII liomx: 
 
 I--' '■ 
 
 ^i-U^Kun Dori 
 
 
 bcDburiDvan....^ 
 
 
 bencswrustlu; 
 
 
 siiv 'on\u'.:, 
 
 H5 Oil'-' 
 
 ^isror lornirif rhcp^i: 
 
 j=;'ia«i=-f^v 
 
 ^.y 
 
 While these hom-books were thus pro\'ided for the poor, the Scriptorium of the Monastery also 
 provided Prymers in English and Latin for those who could afford the expensive luxury of a book. 
 The Latin Prymers are well known under the name of " Books of Hours." Vernacular Prymers exist 
 which were written as eariy as the fourteenth century, and many relics of old English devotion of that 
 date still remain.^ These English Prymers contained about one-third of the Psalms, the Canticles, the 
 Apostles' Creed, with a large number of the prayers, anthems, and perhaps hymns. They continued 
 to be published up to the end of Henry VIII.'s reign,^ and, in a modified fonn, even at a later date : 
 and they must have familiarized those who used them w4th a large portion of the Services, even when 
 they did not understand the Latin in which those Services were 'said by the clergy and choirs. 
 
 The style of the language in which these eariy English Prayer Books were written varies with 
 the age, and the following specimens will shew how much change our native tongue has undergone in 
 the course of the thirteen hundred years during which we can trace it. 
 
 ' A still earlier Prymer in Latin and "Anglo-Saxon" is 
 printed at tlie end of Hickes' Letters, etc. It probably dates 
 from the tenth or eleventh centuries. 
 
 " Coverdale and Grafton the printer wrote to Cromwell on 
 September 12, l.'^SS, in favour of Eegnault, the P,->risiau 
 
 printer, at whose press many of the Breviaries and Missals 
 used in England were printed. Tliey say that, among other 
 books, he had printed English Prymers for forty years, that 
 is, from the end of the fifteenth century. [State Pavers Dom 
 Hen. VIII. i. 589.] -^ '
 
 to tt)C Praper TBoofe. 
 
 THE LORDS PRAYEE IN ENGLISH OF THE SEVENTH 
 CENTURY. 
 
 Fader iisser thu arth in Heofnas sic gehalgad noma 
 thin to cymeth ric thin, sie -willo thin suag is in Heofne 
 and in Eortho. Hlaf userne ofer^^■istlic sel us to diBg, 
 and forgef us scyltha usra sua; use forgefon scylgum 
 usum. And ne inlead usith in costnunge. Ah gefrig 
 usich from yfle. 
 
 THE CREED IN ENGLISH OF THE NINTH CENTUEV. 
 
 Ic gelji'e on God Freder rehnihtigne, Scyppend heo- 
 fonan and eorthan ; And on Hfehiiid Crist, Sunu his 
 anlican, Drihten urne ; Se the woes geacnod of tham 
 Halgan Gaste, Acrenned of Marian tham mcedene ; 
 Gethrowad under tham Pontiscan Pilate, Gerod faestnad. 
 Dead and bebyrged ; He nither astah to hel warum ; 
 Tham thriddan diege he aras fram deadum ; He astah 
 to heofonum ; He sit to swythran hand God Fseder 
 waes ielmihtigan ; Thonan toweard deman tha cucan 
 and tha deadan. Ic gelyfe Tha halgan gelathunge riht 
 gelyfdan ; Halgana gemoenysse ; And forgyfnysse synna ; 
 FLnesces asriste ; And thaet ece life. Si hit swa. 
 
 To these early specimens of devotioual English may be added a few taken out of a volume of 
 considerable size, the Primer which was in common use about a hundred years before the present 
 English Prayer Book was constructed.^ 
 
 iust werkis : jyue to thi seruantis pees that the world 
 may not jeue, that in our heartis jouun to thi com- 
 mandementis, and the drede of enemyes putt awei, owre 
 tymes be pesible thurj thi defeudyng. Bi oure lord 
 iesu crist, thi sone, that with thee lyueth and regneth 
 in the unitie of the hooli goost god, bi all worldis of 
 worldis. So be it. 
 
 THE lord's prayer IN ENGLISH OF THE THIRTEENTH 
 
 CENTURY. 
 
 Fader oure that art in heve, i-halgeed bee thi nome, 
 i-cume thi kinereiche, y-worthe thi wylle also is in 
 hevene so be on erthe, oure iche-dayes bred {if us to day, 
 and forjif us oure gultes, also we forjifet oure gultare, 
 and ne led ows nowth into fondingge, auth ales ows of 
 harme. So be it. 
 
 THE CREED IN ENGLISH OF THE THIRTEENTH CENTURY. 
 
 Hi true in God, Fader Hal-michttende, That makede 
 heven and herdeth ; And in Jhesu Krist, is ane lepi 
 Sone, Hure Laverd ; That was bigotin of the Hali Gast, 
 And born of the mainden Marie ; Pinid under Punce 
 Pilate, festened to the rode, Ded, and dulvun ; Licht 
 in til helle ; The thride dai up ras fra dede to live ; 
 Steg intil hevenne; Sitis on his Fadir richt hand, Fadir 
 alwaldand ; He then sal cume to deme the quike and 
 the dede. Hy troue hy theli Gast; And hely * * 
 kirke ; The samninge of halges ; Forgifnes of sinnes ; 
 Uprisigen of fleyes ; And life withuten ende. Amen. 
 
 Pater Noster. 
 
 OURE fadir, that art in heuenes, halewid be thi 
 name : thy rewme come to thee : be thi wille do 
 as in heueue and in erthe : oure eche dales breed 5yue 
 us to day : and forjyue us oure dettis, as and we forjeuen 
 to oure dettouris : and ne lede us into temptacioun: but 
 delyuere us fro yuel. So be it. 
 
 Dumitie, Labia. 
 
 Lord, thou schalt opyne myn lippis. 
 
 And my mouth schal schewe thi prisyng. 
 
 God, take heede to myn help : 
 
 Lord, hiie thee to helpe me. 
 
 Glorie be to the fadir and to the sone and to the 
 holy goost : 
 
 As it was in the bygynnyng and now and euer and 
 in to the worldis of worldis. So be it. 
 
 Credo in. 
 
 IBTLEUE in god, fadir almy5ti, makere of heuene 
 and of erthe : and in iesu crist the sone of him, 
 oure lord, oon aloone : which is conceyued of the hooli 
 gost : born of mario maiden : suifride passioun undir 
 pounce pilat : crucified, deed, and biried : he wente doun 
 to hellis : the thriddo day he roos njen fro deede : he 
 steij to heuones : ho sittith on the rijt sydo of god the 
 fadir ahny?ti : thcnus he is to come for to dome the 
 quyke and deede. I beleue in the hooli goost : feith 
 of hooli chirche : communyngc of seyntis : forjyuenesse 
 of synnes : ajenrisyng of fleish, and euerlastynge lyf. 
 So be it. 
 
 Preie we. For the pees. 
 
 Deiis a quo. 
 God, of whom ben hooli desiris, rijt councels and 
 
 [Prai/er fur the Clergy. '\ 
 
 ALMYGHTI god, euerlastynge, that aloone doost 
 ■' ^ many wondres, schewe the spirit of heelful grace 
 upon bisschopes thi seruantis, and vpon alle the con- 
 gregacion betake to hem : and jeete in the dewe of thi 
 blessynge that thei plese euermore to the in trouthe. 
 Bi crist oure lord. So be it. 
 
 [Collect fur the Annunciation.^ 
 
 LORD, we bisechen helde yn thi grace to oure 
 inwittis, that bi the message of the aungel we 
 knowe the incarnacioun of thi sone iesu crist, and by 
 his passioun and cross be ledde to the glorie of his 
 resurreccioun. Bi the same iesu crist oure lord, that 
 with thee lyueth and regneth in oonhede of the hooly 
 goost, god, bi alle worldis of worldis. So be it. 
 
 [Collect for Whitsun Bay.] 
 
 GOD, that taujtist the hertia of thi feithful seruantis 
 bi the lijtnynge of the hooli goost : graunte us 
 to sauore rijtful thingis in the same goost, and to be 
 ioiful euermore of his counfort. Bi crist our lorde. So 
 be it. 
 
 [Colled for Trinity Sunday.] 
 
 EUERLASTYNGE alrayjti god that 5ave us thi 
 seruantis in knowlechj-nge of verrei feith to 
 
 ' It will be observed that Latin titles are prefixed to these, 
 as is still done with the Psalms in the Prayer Book. These 
 
 titles were a guide to the ear when the prayers and psalms 
 were being said or sung in Latin.
 
 an ii)i0toncal Jntromiction 
 
 knowe the glorie of the endeles trinite, and iu the 
 mijt of mageste to worchipe thee in oonliede : we 
 bisechen that bi the sadness of the same feith we be 
 kept and defendid euermore fro alle aduersitiees. Bi 
 crist. 
 
 \C'ollect /or St. Michad and all Aiigels.'\ 
 
 GOD, that in a merueilous ordre ordeynedist seruisys 
 of aungcls and of men, graunte thou mercifulli 
 that cure liif be defendid in erthe bi hem that stondcn 
 nyj euermore seruynge to thee in heuvene. Bi crist. 
 
 The ancient formularies had, however, by change of circumstances, become unsuitable in several 
 respects for the Church of England. They had grown into a form in which they were extremely well 
 adapted (from a ritual point of view) for the use of religious communities, but were far too complex 
 for that of parochial congregations. When monasteries were abolished it was found that the devotional 
 system of the Church must be condensed if it was to be used by mixed congregations, and by those 
 who were not specially set apart for that life of rule and continual worship for which monastic com- 
 munities were intended. The Latin Services had, indeed, never been familiar to the people of England, 
 any more than they are to the Continental laity at the present day. In the place of Service-books the 
 laity were provided with devotional expositions of the Services ; sometimes in English rhyme, like 
 the " Lay Folk's Mass Book,"i and sometimes in prose, like " Our Lady's Mirror."^ When manuscript 
 English Bibles became common in the fourteenth century, they usually contained a list of the Epistles 
 and Gospels, and similar lists are also found in a separate form.^ Such helps and guides would go far 
 to remedy the inconvenience of a Latin Service to those who could or would use them : but probably 
 the number of such persons was never very large. 
 
 There was, indeed, a popular service which was held about nine o'clock iu the morning on Sundays 
 and Festivals, consisting of the Aspersion with blessed, or holy, water, followed by the Bidding of 
 Bedes, and a Sermon or Homily ; and in this service the vernacular was used long before the disuse of 
 Latin. The Aspersion Service, as given, with the musical notation, in a Breviary ^ belonging to the 
 Dean and Chapter of Salisbury, is as follows : — 
 
 " Piemember your promys made in baptym. 
 And chrystys mercyfull bloudshedyng. 
 By the wyche most holy sprynklj-ng. 
 Off all youre syns youe haue fre perdun. 
 Haue mercy uppon me oo god. 
 Affter thy grat mercy. 
 Remember your promys made in baptym. 
 And chrystys mercyfull bloudshedyng. 
 By the wycho most holy sprynklyng. 
 Off all youre syns youe haue fre perdun. 
 
 And acordyng to the multytude of thy mercys. 
 Do awey my wyckydnes. 
 Remember your promys made in baptym. 
 And chrystys mercyfull bloudshedyng. 
 By the wyclie most holy sjirynklyng. 
 Off all youre syns youe haue fre perdun. 
 Glory be to the father, and to the sun, and to the holy goost. 
 
 As hyt was yn the begynyng so now and euer and yn the world off worlds. So be hytt. 
 By the wyche most holy sprynklyng. 
 (JfT all youre .syn.s youe haue fre perdun."" 
 
 ' The following is the title of one of these books, ami a 
 sijecimen of the references is annexed : — 
 
 " Here begyiuieth a rule that tellith in whiche cliapitriy of the bible ye 
 may fynde the lessouns. pistlis and gospels, tliat ben red in the churche 
 aftir the vse of salisburi : markid witli lettris of the a. b. c. at tiie 
 begynnynge of the chapitris toward the niyddil or eende : aftir the ordre as 
 the lettris stonden in the a. b. c. first ben sett sundaies and feriais togidere : 
 and aftir that the sanctorum, the propre and comyn togider of al the yeer : 
 and thanne last the commemoraciouns : that is clepid the temporal of 
 al the yere. p'irst is written a clause of the begynnynge of the pistle and 
 gospel, and a clause of i\iG endynge therof. " 
 
 ' This commentary on the Mass was published by the Early 
 English Text Society in 1S79 under tlie following title ; " The 
 Lay Folk's JIass Book ; or. The Manner of liearing Mass, with 
 Rubrics and Devotions for the People." It is admirably edited 
 by the Rev. T. F. Simmons, Canon of York and Rector of 
 Dalton Holme. The book is a mediaeval "Companion to the 
 Altar," and was written in the twelfth century. 
 
 ' This was written aljout a.d. 14.30, and printed in .\. n. 
 1530. It was reprinted by the Early English Text Society 
 in IS?.*?, with the title, " The Myroure of oure Ladye, con- 
 taining a devotional treatise on Divine Service, with a trans- 
 lation of the Offices used by the Sisters of the Brigittine 
 Monastery of Sion at Islewortli, during the fifteenth and 
 sixteenth centuries. Edited from the black-letter text of 1530, 
 with Introduction and Notes, by John Henry Blunt," 
 etc. It is a commentary upon the Hours, or Services 
 for every day of the Week, and upon the Mass : the whole 
 of the former, and the laymen's part of the latter, being 
 translated. 
 
 In the library of St. John's College, Oxford, there is also a 
 Processionale [MS. 167] with English rubrics, which once 
 belonged to Sion, and was written in the middle of the 
 fifteenth century. {Mirror, Introd. p. xliv. ] 
 
 ■The first] Kora-xiii.c. 
 
 snnenday Vj,jttl,eu xxi. 
 of aduent. \ 
 
 d. we knowen this ciirfc in tlie lord Ills 
 
 tyme. ct. 
 
 n. whanne ihs cam ende. osanna in high 
 nygh. _ thingis." 
 
 ■• This Breviary, perhaps the finest which has been pre- 
 served, belonged to the Parish Church of Arliugham in 
 Gloucestershire, then in the Diocese of Worcester, and was 
 written in the early part of the fifteenth century. Tlie 
 Aspersion Service was inserted at a later time, the writing 
 being dated by experts of tlie highest authority as belonging 
 to the middle of the century, from a.d. 1440 to 1460. There 
 is a critical paper on this Aspersion by Mr., now Bishop,King- 
 don, in the Wiltshire Archccolorjical Magazine for 1879, pages 
 62-70, with a photograph of the words and music. 
 ^ At a later date tlir .\spersiou was followed by the dia-
 
 to tf)C Iprapcr Xoofe. 
 
 While this anthem was being sung the priest, with the aqiia3-bajuhis, or holy water-bearer, and 
 the choir walked in procession down the nave of the church, the former sprinkling the congregation 
 with the water ; and it is probable that the whole of the fifty-first Psalm was sung. After this followed 
 the Bidding Prayer in English, several Collects in Latin, and then the Sermon. 
 
 But although this English Service was evidently in very general use, it does not seem as if the 
 idea of entirely Vernacular Services spread very widely among the clergy and people of England until 
 after the dissolution of the monasteries. Then the gradual but slow approximation to such a system 
 received a great impetus, and Latimer found a very hearty response in the minds of the clergy when, 
 speaking of baptism in his sermon before the Convocation of A.D. 1536, he exclaimed, " Shall we ever- 
 more in ministering it speak Latin, and not English rather, that the people may know what is said 
 and done ?" [Latimer's Sermons, i. 52, ed. 1824!.] The assent to this change was in fact so unanimous 
 among the clergy that Archbishop Cranmer wrote to Queen Mary respecting the Committee appointed 
 for the revision of the Services by Henry VIII., that although it was composed of men who held 
 different opinions, they "agreed without controversy (not one saying contrary) that the Service of the 
 Church ought to be in the mother tongue." [Jenkyns' Granmer's Rem. i. 375.] Ridley also writes 
 to his chaplain that he had conferred with many on the subject, and "never found man (so far as I do 
 remember), neither old nor new, gospeller nor papist, of what judgment soever he was, in this thing 
 to be of a contrary opinion." [Ridley's Works, p. 340.] 
 
 With this general inclination of the national mind towards the use of the national language alone 
 in Divine Service there arose also that necessity for condensed services which has previously been 
 referred to. There are no means of deciding how far the original Use of Salisbury differed from that 
 which is known to us. The copies remaining belong to a much later period than the eleventh century, 
 and there is reason to think that some accretions gathered around the ancient devotions of the Church 
 of England from the prevalence of Continental influences during the reigns of the Norman and 
 Angevin kings, and from the great increase of monastic establishments : the shorter and more primi- 
 tive form of responsive public service being found insufficient, especially for those who formed them- 
 selves into societies for the purpose of carrying on an unceasing round of prayer and praise in the 
 numerous Minsters which then covered the face of our land. But now that the " religious " of the 
 Church were to be a separate body no longer. Divine Providence led her to feel the way gradually 
 towards a return to the eai-lier practice of Christianity ; the idea of a popular and mixed congregation 
 superseded that of a special monastic one ; and the daily worship being transfen'ed from the Cloister 
 to the Parish Church, its normal form of Common Prayer was revived in the place of the Prayers of 
 a class or the solitary recitation of the Parish Priest. No blame was cast upon the former system for 
 its complexity; but the times were changed, a new order of things was becoming established, and, 
 although the j)rinciples of the Church arc unchangeable, so entire a remoulding of society entailed <>f 
 necessity a corresponding adaptation of her devotional practice, both for the honour of God and the 
 good of souls, to the wants that had come to light. 
 
 Some slight attempts were made at a reformation of the Sarum Offices in editions of the Breviary 
 which were printed in 1516 and 1531, and a Missal of 1509 is even described as "amended." There 
 was little variation, indeed, from the old forms ; but there was a distinct initiation of the principles 
 which- were afterwards carried out more fully in the Book of Common Prayer of 1540. The rubrics 
 were somewhat simplified; Holy Scripture was directed to be read in order without omission ; and in 
 carrying out the latter direction the Lessons, which had been much shortened in actual u-se [see note 
 to Table of Lessons], were restored to their ancient length. 
 
 tribution of the eulogia or blessed bread. The two are 
 explained in the ninth of the Ten Articles of A.I>. I53fi in the 
 following words : "As concerning the rites and ceremonies 
 of Clirist's Church ; ... as sprinkling of holy water to put 
 us in remembrance of our Baptism, and the blond of Clirist 
 sprinkled for our redemption ui)on the cross ; giving of holy 
 bread, to put us in remembrance of the .Sacr.ament of the 
 altar, that all Christian men be one body mystical of Christ 
 as the bread is made of many grains, and yet but one loaf : 
 and to put us in remembr.ance of the receiving the holy sacra- 
 ment and body of Christ, the which we ought to receive in 
 right charity : which in the beginning of Christ's Church, 
 men did more often receive than they use nowad.ays to do." 
 [Lloyd's Formul. of Faith, p. 1.5.] The fourth of some 
 injunctions issued by the King's Visitors in .i.D. ir)48, also 
 
 orders both rites to be used every Sunday, with the words 
 given above. "And in like manner before the dealing of the 
 holy bread these wonls : 
 
 ' Of Christ's body this is a token, 
 Winch oil the cro.ss for our sins was bniken ; 
 Wherefore of Ills death if yon will be partakers, 
 Of vice and sin ynu must bo forsakers.' 
 
 And the clerk in the like manner shall bring down the Pax, 
 and standing without the church door shall say boldly to the 
 people these words : 'This is a token of joyful peace, which 
 is betwixt God and men's conscience : ('hrist alone is the 
 Peacemaker, Which straitly commands peace between 
 brother and brother.' And so long as ye iise these ceremonies, 
 so long sh.all ye use these significations." [Ciknkt'.s Reform. 
 V. 18fi, Pocock's ed. ]
 
 8 9n ipistorical 3lntroDuction 
 
 lu 1531 this revised edition of the Salisbury Portiforium or Breviary was reprinted, and two 
 years later a revised Missal was published; in the latter special care being taken to provide an 
 apparatus for enabling the people to find out the places of the Epistles and Gospels. And though no 
 authorized translation of the Bible had yet been allowed by Henry VIII., Cranmer and the other 
 Bishops began to revise Tyndale's translation in 1534, and encouraged the issue of books containing 
 the Epistles and Gospels in English, of which many editions were published between 1538 and the 
 printing of the Prayer Book.^ A fresh impulse seems thus to have been given to the use of the old 
 English Prymers, in which a large portion of the Services (including the Litany) was translated into 
 the vulgar tongue, and also a third of the Psalms, and to which in later times the Epistles and Gospels 
 were added. 
 
 In 1540 the Psalter was printed by Grafton in Latin and English [Bodleian Lib., Douce BB. 71], 
 and there seems to have been an earlier edition of a larger size about the year 1534. The Psalter had 
 long been rearranged, so that the Psalms were said in consecutive order, in some churches at least, 
 according to our modern practice, instead of in the ancient but complex order of the Brevia-y. [See 
 Introd. to Psalter.] 
 
 In 1541 and 1544 other amended editions of the Salisbury Breviary were published, in the title- 
 pages of which it is said to be purged from many enors. By order of Convocation [March 3, 1541] 
 the Salisbury Use was now also adopted throughout the whole Province of Canterbury, and an uniformity 
 secured which had not existed since the days of Augustine. Nor is it an insignificant circumstance 
 that the book was now printed by Whitchurch (from whose press issued the Book of Common Prayer), 
 instead of being printed in Paris as formerly. 
 
 That these revisions of the ancient Service-books were steps towards a Reformed English Breviary 
 or Portiforium is confirmed by the course of events. Something in the nature of a confirmation is 
 also afforded by a comparison of these attempts with others of a similar kind which were made abroad 
 towards obtaining a Reformed Roman Breviary. Some years after the Convocation of the Church of 
 England had issued the 151G edition of the Salisbury Use, Leo X. gave directions to Zaccharia Ferreri 
 de Vicence, Bishojj of Guarda, in Portugal, to prepare a new version of the Breviary Hymns. This 
 was done, and the volume published under the authority of Clement VII. in 1525, with this prominent 
 announcement of a Reformed Breviary on the title-page: " Breviarium Ecclesiasticum ab eodem 
 Zach. Pont, longe brevius et facilius redditum et ah omni errore purgatiim propediem exibit." 
 The promised reform was actually effected by Cardinal Quignouez, a Spanish Bishop, and was published 
 under the same authority as the Hymnal, in 1535-36. But this Reformed Roman Breviary was intended 
 chiefly, if not entirely, for the use of the clergy and monks in their private recitations ; and its intro- 
 duction in some places for choir and public use eventually led to its sui)pression in 1568. No provision 
 whatever was made (as there had been in connection with the English reform) for adapting it to the 
 use of the laity. During the whole forty years of its use there is no trace of any attempt to connect 
 the Breviary of Quignonez with vernacular translations of Prayers or Scriptures. And, although it was 
 undoubtedly an initiatory step in the same direction as that taken by our own Reformers (who indeed 
 used the Breviary of Quignonez in their subsequent proceedings), yet it was never followed up, nor 
 intended to be followed up ; and the object of the Roman reform throws out in stronger light that of 
 the English." 
 
 A very decided advance towards the Prayer Book system had been' made in 1536, when in 
 the Province of York, and almost certainly in that of Canterbury also, an Archiepiscopal order was 
 issued that " all curates and heads of congregations, religious and other, privileged and other, shall 
 every holy-day read the Gospel and the Epistle of that day out of the English Bible, plainly and 
 distinctly ; and they that have such grace shall make some declaration either of the one or of both (if 
 
 ' See the List of Printed Service-Book.s according to the 
 ancient Uses of the English Church, compiled by Mr. F. H. 
 Dickinson, and reprinted from the Ecdesiologiat of Feb. 1850. 
 
 ' The Reformed Breviary of Cardinal Quignonez was begun 
 under Clement VII. — "ejusque hortatu et jussu " — who ex- 
 
 latest edition was printed in 1.566, and the Breviary was 
 suppressed in 1568. The title-pages vary, and so do the pre- 
 faces, and if there are not two recensions of the Breviary, 
 there certainly are two of the preface to it ; which, as is 
 shewn further on, was largely used by the writer of the Pre- 
 
 communicated Henry VIII. It was afterwards approved and face to the Prayer Book of 1549. 
 
 recommended to the clergy by Paul III. in a Bull dated in a , ForafullaccountofQuignonez's Breviary, sec Claude Jolt's 
 
 Paris edition of 1536 as issued on February 3, 1535, but in an i De verbis Usuardi Dissertaih, Senonis, 1669, pp. 93-103 ; 
 
 Antwerp black-letter edition in the Bodleian Library as issued Zaccar. Bibl. Kit. i. 110, 113, 114; Claubii Espenc^i 0pp., 
 
 on July 3, 1536. It appears to have gone through at least | Paris, 1619, Digresx. I. xi. 156; Ciaconii Vil. Pontif. Eoman. 
 
 seventeen editions, being printed at Paris, Lyons, Antwerp, ! III. 498, Rome, 1677 ; GrEKAMr.ER's Inatit. Littirg. i. 376, 
 
 and Rome, in folio, quarto, octavo, and duodecimo. The I 383, and note B ; Christ. Eememh. Ixx. 299.
 
 to t&e Praj>cc iBook 
 
 9 
 
 the time may serve) every holy-day." i lu 1542 a further advance was made by the Convocation, 
 which ordered that the Salisbury Breviary should be used all over England, a canon being passed 
 which enacted " that every Sunday and Holy-day throughout the year, the curate of every parish 
 church, after the Te Deum and Magnificat, shall openly read unto the jDeople one chapter of the 
 New Testament in English without exposition ; and when the New Testament is read over then to 
 begin the Old." - 
 
 But all the measures which had been hitherto taken by the ecclesiast'ical authorities of England 
 were plainly regarded as being only of a temporary nature. No more Service-books were allowed to 
 be printed than were absolutely necessary for the performance of Divine Worship, as it was seen that 
 a much more thorough alteration of them must take place, and in this session of 1542-43 
 Convocation entered upon that course of Liturgical revision which resulted in the Book of Common 
 Prayer. 
 
 At one of its early meetings the president read Letters of Business from the Crown, in which His 
 Majesty directed " that all Mass-books, Antiphoners, Portuises, in the Church of England should be 
 newly examined, cox-rected, reformed, and castigated from all manner of mention of the Bishop of 
 Rome's name, from all apocryphas, feigned legends, superstitious orations, collects, versicles, and 
 responses ; that the names and memories of all saints which be not mentioned in the Scripture or 
 authentical doctors should be abolished -and jJut out of the same books and calendars, and that the 
 service should be made out of the Scripture and other authentic doctors." [Wilkins' Concil. iii. 863.] 
 The Convocation at once set to work on the business thus formally placed before them by the Crown ; 
 and so important was it considered, that no member was allowed to absent himself from their meetings 
 without special leave of absence. A Committee was then appointed for carrying out the details of 
 this work, the original members of it being Shaxton, Bishop of Salisbury, ex officio Precentor of the 
 Province of Salisbury ; Goodrich, Bishop of Ely ; and six proctors of the Lower House. This Com- 
 mittee continued in existence for seven years, and its last work was the Book of Common Prayer 
 published in 1549. But for part of the seven years its jiublic action was restrained by the "Statute 
 of Six Articles,^ which, in point of fact, made such labours highly penal. There is good reason to 
 think that Henry VIII. was himself the author of this statute, and it was certainly passed by his 
 influence. The Bishops had vigorously opposed it in the House of Lords with an eleven days' debate, 
 and their experience shewed them that any reformation of the ancient services must be carried on 
 with extreme caution while this law was in operation under so despotic a monarch.'* But as soon as 
 Convocation met, after the death of Henry, a resolution was passed, " That the works of the Bishops 
 
 1 Ap.p. hEE's liijiincfioiis ill Burnetts Hist, of Reform, vi. 199, 
 Pocock's ed. 
 
 2 Wii.Klxs' Concil. iii. 863. It is most likely that the 
 Gospels and Epistles were read in Latin first and tlieu in 
 English. There is an interesting anonymous letter to tlie 
 Duke of Norfolk, ■whicli shews that Cranmer had hecome 
 acquainted with tliis plan in Germany : " Although I had a 
 chaplain yet could I not be sufl'ered to have him sing Mass, 
 hut w.as constrained to hear their Mass which is but one in a 
 Church, and that is celebrated in form following. The Priest, 
 in vestments after our manner, singeth everything in Latin, as 
 wc use, omitting sullrages. The Kpistle he rcadeth in Latin. 
 In the mean time the sub-deacon gocth into the pulpit and 
 readetli to tlie people the Epistle in their vulgar ; after they 
 peruse other things as our priests do. Tlien the Priest rcadeth 
 softly the Gospel in Latin. In the mean space the Deacon 
 goeth into the pulpit and readetli aloud the Gospel in the 
 Almaigne tongue. Jlr. Cranmer saitli it was shewed to him 
 that iu the Epistles and Gospels they kept not tlie order that 
 we do, but do peruse every d.ay one chapter of the New 
 Testament. Afterwards the Priest and the (piire do sing the 
 Credo as we do ; the secret and preface they omit, and the 
 Priest singeth with a high voice the words of the t'onsccration. 
 And after the Levation the Deacon turneth to the people, 
 telling to them in Ahiiaigne tongue a long process how they 
 should prepare themselves to the Communion of the Flesh 
 and Blood of Christ. And then may every man come that 
 listeth, without going to Confession. " This letter was written 
 from Nuremberg about 15.'!0. [Ellis' Ori<j. Lett. III. ii. 102.] 
 
 ' The Statute of Six Articles was an Act of Parliament 
 passed under the personal influence of Henry ^'I1I., and 
 .against the persevering efTorts of the Bishops in the House of 
 Ixirds, in the year 1539. It made highly penal any denial of 
 
 either of six short statements whicli embodied the chief points 
 of doctrine then brought into controversy. It formed the 
 key of the position for the time ; and, knowing this, Cranmer 
 and other Bishops m-iintained the debate for eleven days in 
 the hope of preventing the bill from passing, he himself argu- 
 ing against it for throe days. Tlie penalties annexed to this 
 Act were, for preaching or writing against the first article, 
 burning (without pardon on recantation); imprisonment for 
 life, with forfeiture, for preaching or writing against any of 
 the others, with death for the second olTence. In his reply 
 to the Devonshire rebels, Archbishop Cranmer writes respect- 
 ing tliis statute (which they wished to have restored), "If 
 the King's Majesty himself had not come into the parliament 
 house, tho.'se laws had never passed. " [Stkyi'e's Cranmer, ii. 
 515, Eccl. Hist. Soc] 
 
 •* Yet Cranmer made a vigorous effort to persuade the King 
 into authorizing the publication of their revision. On January 
 ■J4, 1546, he sent Henry a draft of a letter to be addrcs.sed 
 to himself by the King, iu which it is referred to, and by 
 which it was intended to put it in force. But the King would 
 not adopt the suggestion. The Archbishop wise!)' pressed on 
 these proposed reforms in the hope that they would be firmly 
 rooted, if established by so vigorous a hand as that of Henry 
 VIII. "It was better," he s.aid to his Secrctarj' in 1547, "to 
 attempt such reformation in King Henry the Eight his days 
 th.an at this time, the King being in his infancy. For if tho 
 King's father had set forth any thing for the refonnation of 
 abuses, who was he that ilurst gainsay it?" He probably 
 foresaw that there would be Koniau and Puritan schisms, 
 'anil thought that they might have been prevented by tho 
 Church, when backed by the concentrated power of Henry, 
 wJiile there was little hope of stemming their force under liis 
 successors.
 
 lO 
 
 an It)istoricaI 3Intromiction 
 
 and others, who by the comniaud of the Convocation have laboured in examining, reforming, and 
 publishing the Divine Service, may be produced, and laid before the examination of this house." 
 This resokition was passed on November 22, 1547, and as some of the Clergy complained 
 that it was not safe to do this while the Statute of Six Articles remained in force, Cranmer 
 exerted himself, and successfully, to get it repealed, and so to set the Committee and the Convocation 
 
 free. 
 
 The first etlorts of the Committee had been to prune down the complexity and superabundance 
 Reform of the °^ ^^^ existing Kubrics. This was so great that some pages of the Service-books 
 
 Rubrics. contained many more words of direction in red letters than of prayers in black. The 
 
 whole ceremonial of Divine Service was involved in this inquiry, including the ancient and venerable 
 practices of the Church, as well as numberless recent and often superstitious ones. In 1543 they 
 prepared a long Canon on " The Ceremonies to be used in the Church of England, together with an 
 explanation of the meaning and significancy of them.''^ How far this was published at the time is 
 not clear ; but it is highly probable that the investigation which resulted in this document was also 
 the foundation on which the Rubrics of 1549 were constructed. 
 
 The reconstructors of our devotional offices acted wisely in reducing the number of Rubrics, and 
 generally moderating the ceremonial system of the Church of England. They said that " the great 
 excess and multitude of them hath so increased in these latter days, that the burthen of them was 
 intolerable," and they spoke with the experience of practical men, who were familiarly acquainted all 
 their lives with that about which they wrote. But one inconvenience has arisen out of the manner in 
 which they did their work, from which later generations have suffered more than they could foresee. 
 They went upon the principle of expressing only the most essential things in the Rubric, and left many 
 others to tradition. As Bishop Cosin states it,^ " The book does not every where enjoin and prescribe 
 every little order, what should be said or done, but takes it for granted that people are acquainted with 
 such common, and things always used already." Many of these usages are referred to in the subsequent 
 pages of this volume, and need not be mentioned now. It is sufficient to say that some of them dropped 
 out of memory altogether during the persecution of the Church and the suppression of the Establish- 
 ment under the rule of the Commonwealth ; that others, from want of \vritten authority, have become 
 the subject of controversy ; and that the ritual tradition, to which the Reformers trusted so much 
 when they put forth their condensed form of Rubric, has only been partially recovered even in our 
 own time 
 
 The next point to which Convocation turned its attention was the revision of the old English 
 Litany, which had long been known in the Prymers, having been in use among the laity for about 
 a hundred and fifty years. The Processional, which contained other Litanies, was also translated, and 
 there exists an interesting letter from Cranmer to Henry VIII. respecting it which throws much light 
 on the manner in which the work of translation and revision was carried on. The date of this letter 
 is October 7, 1544. [Jenkyns' Crammer's Remains, i. 315.] 
 
 " It may please your Majesty to be advertised, that, according to your Highness' commandment, sent unto 
 me by your Grace's Secretary, Mr. Pagett, I have translated into the English tongue, so well as I could in so 
 short a time, certain processions, to be used upon festival days, if after due correction and amendment of the 
 same, your Highness shall think it so convenient. In which translation, forasmuch as many of the processions, 
 in the Latin, were but barren, as me seemed, and little fruitful, 1 was constrained to use more than tlie Hberty 
 of a translator : for in some processions I have altered divers words ; in some I have added part ; in some taken 
 part away ; some I have left out whole, either for byoause the matter appeared to me to be little to purpose, or 
 bycause the days be not with us festival days " [having been abrogated in 1537] ; " and some processions I have 
 added whole, because I thought I had better matter for the purpose than was the procession in Latin ; the 
 judgement whereof 1 leave wholly unto your Majesty : and after your Highness hath corrected it, if your Grace 
 command some devout and solemn note to be made thereunto (as is to the procession which your ^Lijesty hath 
 already set forth in English), I trust it will much excitate and stir the hearts of all men unto devotion and 
 godliness. But in mine opinion, the song that shall be made thereunto should not be full of notes, but as near 
 aa may be for every syllable a note ; so that it may be sung distinctly and devoutly, as be the !Matins and 
 Evensong, Venite, the Hymns Te Beuni, Benedictus, Magnificat, Nunc Dimittis, and aU the Psalms and Yersicles ; 
 and in the Mass, Gloria in Excchis, Gloria Patri, the Creed, the Preface, the Pater Xoster, and some of the 
 Sanctus and Agmis.^ As concerning the Salve festa dies, the Latin note, as 1 think, is sober and distinct enough; 
 
 ' The original MS. is presen-ed in the British Museum 
 [Cleop. E. V. 259] ; and it is printed iu Collier's Eccl. Hist. 
 V. 104-122, ed. 1852; and in Stryte's Ecd. Mem. I. ii. 411, 
 cd. 1822. 
 
 ' Cosin's Works, vol. v. p. 65. 
 
 ^ The order in which the Canticles are here mentioned 
 suggests that the English Mattins and Evensong had already 
 been put together.
 
 to tbe IPragcc TBook. 
 
 II 
 
 wherefore I have travailed to make the verses in English, and have put the Latin note unto the same. Never- 
 theless, they that be cunning in singing, can make a much more solemn note thereto. I made them only for a 
 proof, to see how English •N\-ould do in song. But by cause mine English verses lack the grace and facility 
 that I would wish they had, your JIajesty may cause some other to make them again, that can do the same in 
 more pleasant English and phrase. As for the sentence " [the English sense], " I suppose it wiU serve well 
 enough. Thus Almighty God preserve your Majesty in long and prosperous health and felicity. From Bekis- 
 bourne, the 7th of October. 
 
 " Your Grace's most bounden 
 
 " Chaplain and Beadsman, 
 
 " T. Cantuaeien. 
 " To the King's most excellent Majesty." 
 
 From other transactions between the Archbishop and the King it may be inferred that the sugges- 
 tion was first sent by the former, perhaps at the request of Convocation, to the latter, then returned 
 in the form of an order from the Crown to the Archbishop as head of the Convocation ; and that the 
 above letter is the official reply to that order. It does not appear that the King permitted this English 
 Processional to be published, and the MS. has not been discovered. The previous Procession alluded 
 to by Cranmer in this letter was the English Litany nearly as it is now used, which received the 
 final sanction of Convocation in March 1544, and was promulgated by a mandate of the Crown, dated 
 June 11, 1544.1 
 
 But the sanction and promulgation of the English Litany for public use was the utmost that 
 Henry VIIL could be prevailed upon to undertake in the direction of a vernacular Prayer Book. For 
 the last three years of his reign the work ceased ; and at the time of his death, on January 28, 1547, 
 the Services of the Church of England were still the Latin Services of the Salisbury Breviary, Missal, 
 and Manual, with the exception that the Litany was said in English, that Lessons in English were 
 read after the Latin Lessons, that the Gospels and Epistles were read in English after they 
 had been read in Latin, and that the popular services of the Aspersion with Holy Water, the 
 distribution of Holy Bread, and the Bidding of the Bedes, were entirely or almost entirely, said in 
 English. 
 
 After the death of Henry VHL and the accession of Edward VI. [January 28, 1547] much 
 caution was observed by the authorities in Church and State on account of the King's extreme youth, 
 and for eleven months no changes whatever were made in the devotional system of the Church of 
 England as it was left by Heniy VIII. His young son was crowned with the Sarum rite on February 
 13, 1547, and on the 24th of that month the Privy Council, Archbishop Cranmer being present, 
 resolved that the Masses which the late King had ordered in his will to be offered up for the good of 
 his soul should be duly said in St. George's Chapel, Windsor. On June 20, 1547, Archbishop Cranmer, 
 assisted by eight other Bishops, offered a requiem Mass for Francis I., King of France, all the Bishops 
 being in their full pontifical attire, and Bishop Ridley preaching the sermon. A set of i)hirty-seven 
 Royal Injunctions respecting the Church and Clergy was promulgated on July 31, 1547, but only 
 three alterations were made by them in the Services of the Church ; the first in respect to Altar 
 Lights, the second in respect to the Lessons at Mattins and Evensong, and the third as regards the 
 Litany. The slight character of the first two of these changes may be best seen by placing side by 
 side the respective customs as authorized in the two reigns. 
 
 1. Altae Lights. 
 
 Frotii the 1th of Henry V Ill's Injunctions of 
 A.D. 1538. 
 
 "Ye . . . .shall suffer from henceforth no candles, 
 tapers, or images of wax, to be set before any images 
 or picture, but only the light that commonly gooth 
 about the cross of the Church by the rood-loft, the light 
 before the sacrament of the altar, and the light about 
 the sepulchre : which for the adorning of the Church 
 and Divine Service, ye shall suflFer to remain still." 
 
 From the ith of Edivard VI.'s Injunctions of 
 A.u 1547. 
 
 "They . . . shall suffer from henceforth no torches 
 nor candles, tapers, or images of wax to be set before 
 any image or i)icture, but only tu<o lights upon the high 
 altar, before the sacrament, which for the signification 
 that Christ is the very true Light of the world, they 
 shall suffer to remain still." 
 
 ' The Salisbtiry Processional was republished in Latin 
 sometime in 1544, probably bei^iuse the King would 
 
 not consent to have it used in English as proposed by 
 Cranmer.
 
 12 an it)istocical 3lnttoDuction 
 
 2. The Latin and English Lessons at Mattins and Evensong. 
 
 Canon of Canterhunj Convocation, February 21, 1543. From the i^nd of Ediuard VI. 's Injunctions of a.d. 1547. 
 
 " Every Sunday and Holy Day tliroughoiit the year " Every Sunday and Holy Day tliey shall plainly 
 
 the Curate of every Parish Church, after the Te Deum and distinctly read, or cause to be read, one chapter of 
 and Magnificat, shall openly read unto the people one the New Testament in English, in the same place at 
 chapter of the New Testament in English without ilattins, immediately after the Lessons : and at Even- 
 exposition, and when the New Testament is read over song after Magnificat one chapter of the Old Testament, 
 then to begin the Old." And to the intent the premisses may be more con- 
 
 veniently done, the King's Majesty's pleasure is, that 
 when is lessons should be read in the Church, three of 
 them shall be omitted and left out, with the responds : 
 and at Evensong time the responds with all the 
 memories shall be left off for that purpose." 
 
 3. Processional Litanies. 
 From the 2-^ih of Edivard YI.'s Injimctions of 1547. 
 
 " Also to avoid all contention and strife which heretofore hath arisen among the King's JMajesty's subjects in 
 sundry places of his realms and dominions, by reason of fond courtesy, and challenging of places in procession, 
 and also that they may the more quietly hear that which is said or sung to their edifying, they shall not from 
 henceforth, in any parish church at any time, use any procession about the church or churchyard or other place, 
 but immediately before the High Mass the priests with other of the quire shall kneel in the midst of the church 
 and sing or say plainly and distinctly the Litany which is set forth in English, with all the suffrages following. 
 . . . And in the time of the Litany, of the Mass, of the Sermon, and when the priest readeth the Scripture to the 
 parishioners, no manner of persons without a just and urgent cause shall depart out of the church." 
 
 The 20th of the same Injunctions directs that no person shall " alter or change the order and 
 manner ... of Common Prayer or Divine Service, otherwise than is specified in these Injunctions," 
 until such changes shall be sanctioned by the authority of the Crown : and this was further enforced 
 by a Proclamation of Februaiy 6, 1548, ordering the imprisonment and punishment of any person who 
 should " change, alter, or innovate any Order, Rite, or Ceremony, commonly used and frequented in 
 the Church of England, and not commanded to be left done at any time " in the reign of Henry VIII., 
 or by Injunctions, Statutes, or Proclamations of his successor. [Wilkixs' Concil. iv. 21.] 
 
 It was the second of these changes, that directed by the 22ud Injunction, which chiefly affected 
 the Services of the Church : and its practical operation may be, seen by the manner in which it was 
 expanded by those to whom the Visitation of the various Dioceses was intrusted. The following 
 directions, given by the Visitors of the Diocese of York, will illustrate this point. They appear never 
 to have been printed, and are here copied (with the exception of the three last, which have no bearing 
 on the subject) from Fothergill's MS. Collections in the Library of York Minster : — 
 
 "Injunctions given by the King's Majestie's Visitors in his Highness' Visitation to Eobt. Holdgate Ld. A. B. 
 the Dn. Chapter, and all other the Ecclesiastical ministers of and in the Cathedral Church of York, 26 8bris 
 An. 1547. 
 
 [1] "Ye shall at all days and times when nine lessons ought or were accustomed to be sung, sing ^Mattins 
 only of six Lessons and six Psalms with the song of Te Deum Laudamus or Miserere, as the time requireth, 
 after the six Lessons : and that dayly from the Annunciation of our Lady to the first day of October ye shall 
 begin JIattins at six of the clock in the morning, and residue of the year at seven of the clock. 
 
 [2] '' Item. Ye shall sing and celebrate in note or song within the said Church but only one Slass, that is 
 to say. High Mass only, and none other, and daily begin the same at nine of the clock before noon. 
 
 [3] " Item. Ye shall daily from the said feast of the Annunciation to the said firet day of October, sing the 
 Evensong and Complin without any responds : and begin the same at three of the clock in the afternoon. ' The 
 residue of the year to begin at two of the clock, or half an hour after. 
 
 [4] " Item. Ye shall hereafter omit, and not use the singing of any hours, prime, dirige, or commendations; 
 but every man to say the same as him sulficeth or he is disposed. 
 
 [5] " Item. Ye shall sing, say, use, or suffer none other Anthems in the Church but these hereafter follow- 
 ing, and such as by the King's Majesty and his most Honourable Council hereafter shall be set forth. 
 
 Anthem. 
 
 " Like as Moses lift up the serpent in the wilderness, even so was our Saviour Jesus Christ lift upon the 
 Cross, that whosoever believeth in Him should not perish, but have joy for ever. For God so loved the world, 
 that He gave His only-begotten Son, that such as believe in Him should not perish, but have life everlasting. 
 
 " y. Increase, O Lord, our faith in Thee. 
 
 " B^. That we may work His pleasure only.
 
 to t\)t praper Ti3oofe. 13 
 
 Collect. 
 
 Let us pray. 
 
 " Most bountiful and benign Lord God, we, Thy bumble servants, freely redeemed and justified by the 
 passion, death, and resurrection of our Saviour Jesus Christ, in full trust of salvation therein, most humbly 
 desire Thee so to strengthen our faith and illuminate us with Thy grace, that we may walk and live in Thy favour, 
 and after this life to be partakers of Thy glory in the everlasting kingdom of Heaven, through our Lord Jesus 
 Christ. 80 be it. 
 
 Another Anthem. 
 
 " Be it evident and known unto all Christians that through our Lord Jesus Christ forgiveness of sins is 
 preached unto you, and that by Him all that believe are justified from all things from the which we could not be 
 justified by the law of IMoses. So be it. 
 
 " y. O Lord, for Christ's sake our Saviour. 
 
 " 1^. Accept and hear our humble prayer. 
 
 Let us pray. 
 
 " We sinners do beseech Thee, O Lord, to keep Edward the sixth. Thy Servant, our King and Governor • 
 that it may please Thee to rule his heart in Thy faith, fear, and love ; that he may ever have affiance in Thee 
 and ever seek Thy honour and glory. That it may please Thee to be his defender and keeper, givinf him the 
 victory over all his enemies, through our Lord Jesus Christ. So be it. 
 
 " The residue of the day ye shall bestow in virtuous and godly exercises, as in study and contemplation of 
 God Hia most holy word. 
 
 "All which and singular Injunctions before mentioned the Lord Ai-ehbishop of this Church, his Chancellor 
 Archdeacons, or Official, shall publish and send, or cause to be published and sent and observed in to every 
 Church, College, Hospital, and other ecclesiastical places within his Diocese. 
 
 [6] " I/em. All Sermons, Collations,^ and Lectures of Divinity hereafter to be had or made in visitations 
 Synods, Chapters, or at any other time or place, shall not be used in the Latin Tongue, but in the Enn-lish to 
 the intent that every man having recourse thereunto may well perceive the same." 
 
 These remarkable Injunctions shew that the authorities were taking up the reform of tlie Lituro y 
 exactly where it had been laid down through the refusal of Henry VIII. to sanction the Eno-lish 
 Processional : for what are here called " Anthems " are exactly similar in character to those parts of the 
 Service which were printed for each Festival in the Latin Processional of Salisbury, the variable part 
 of the Litany, by which it was adapted to the different seasons of the Christian year. They were also 
 used in the " Hours," and seem to shew the original form of the " Anthem."- 
 
 When the Convocation of Canterbury met on November 5, 1547, it was well known that the 
 Statute of Six Articles (grimly called " The Whip with Six Cords ") would be repealed by Parliament, 
 as it was, in fact, repealed by 1 Edw. VI. c. 12. Freedom of action being thus secured. Convocation at 
 once began advancing towards the practical end of the Revision which had been in view for so many 
 years. After two formal sessions on the day of meeting and on November 18th, the two Hoyses met for 
 business on November 22nd, and the Clergy of the Lower House immediately sent up a petition to the 
 Bishops requesting, among other things, the revival of the work of 1543. The words of the petition 
 so far as they concern this subject, are, " Tiiat whereas by the commandTnent of King Henry VIII. 
 certain prelates and other learned men were appointed to alter the Service in the Church, and to 
 devise other convenient and uniform order therein, who according to the same appointment did make 
 certain books as they be informed ; their request is, that the .said books may be seen and perused by 
 them, for a better expedition of Divine Service to be set forth accordingly."' 
 
 THE ORDER OF COMMUNION OF A.D. 1548. 
 
 It was more than a year before the " perusal," or revision, of these " books " ended in the publication 
 of the Book of Common Prayer; but the Clergy had so fur made up their minds about c;:e great prin- 
 ciple of that Book, the restoration of Communion in both kinds to the Laity, that the authorities 
 were able to complete this act of reformation with great promptitude. Shortly before his death Henry 
 
 ' Those were devotional readings iu the Chapter House, 
 before C'omphne. 
 
 - <S'c'C also tlic form of Aspersion given on an earlier page, 
 and the Easter processional Anthem printed in the Notes on 
 Easter Day. ' p. S87; Cakdwell's S'j/norfnWa, p. '420.] 
 
 The Acts of Convocation have been lost, but these are the 
 words as given in Archbisliop Crannier's handwriting, and 
 they are confirmed by a short Latin entry contained in his 
 Register. [Wii,KiNs'Conir(7. iv. 15; Stii.lingfleet's /reiiicon,
 
 H 
 
 9n IDlstorical 31ntrorjuction 
 
 VIII. had desired Archbishop Cranmer " to pen a Form for the alteration of the Mass into a Com- 
 munion " [Strtpe's il/eni. of Cranmer, i. 311, Eccl. Hist. Soc. ed.], and the subject had therefore been 
 under consideration for some time. Accordingly, on November 30, 1547, in its fifth session, "The 
 Prolocutor of the Lower House of Convocation exhibited, and caused to be read publicly, a form of a 
 certain ordinance delivered by the Most Reverend the Archbishop of Canterbury, for the receiving of 
 the Body of our Lord under both kinds, viz. of bread and wine. To which he himself subscribed and 
 some others." This does not appear to have been the Order of Communion itself, but simply a 
 IJesolution that the Cup should be restored to the Laity. Its final adoption was postponed until the 
 next session, December 2ud, when the whole of those who were present, "in number sixty-four, by their 
 mouths did approve the proposition made in the last session, of taking the Lord's Body in both kinds, 
 nullo reclamante." [Wilkins' Concil. iv. 16; Stbype's Mem. of Cranmer, ii. 37.] This Act of 
 Convocation was ratified by an Act of Parliament on December 24, 1547 [1 Edw. VI. c. i. § 7], and 
 for a time the Clergy were left to use their own form of words for the administration of the Cup, the 
 Sacrament being still celebrated according to the Sarum Missal. But it was soon found expedient 
 that the principle of a Vernacular Service should be at once applied to the Communion of the Laity, 
 and an " Order of Communion " was prepared in such a form that it could be used in combination with 
 the otherwise unaltered Latin Service after the Communion of the prie.st. This " Order " — which is 
 printed in the " Appendix to the Liturgy " further on in this volume — did not, of course, contain any 
 form of consecration, but it anticipated some of the rubrical and hortatory parts of the English Com- 
 munion Service ; and there is reason to think that it was constructed by the Bishops and Clergy who 
 were selected from among the members of Convocation for the full review and reconstruction of the 
 Service-books. The new Service thus taking the form of a Canon of Convocation was (according to 
 the settlement of 1534) promulgated by the Crown, this being done by a Proclamation dated March 
 8, 1548, soon after the rising of Parliament. Until the use of the Prayer Book itself was enforced by 
 law on June 9, 1549, or permitted by law [see page 18] three weeks after its publication, the Holy 
 Eucharist was still celebrated according to the ancient Use of Salisbury, but after May 8, 1548, with 
 the English Form of Administration to the Laity superadded : this period comprehending the whole 
 of the first and second years of Edward VI.'s reign, and four months of his third year ; and thus for 
 more than two years and four mouths the reforming Bishops and Clergy continued to use the ancient 
 words, rites, and ceremonies of the unreformed Missal. [For further particulars, see the " Introduction 
 to the Liturgy."] i 
 
 THE PRAYER BOOK OF A.D. 1549. 
 
 The Committee of Revision had now been considerably enlarged, and since it occupies so important 
 a position in respect to the subsequent history of England, it will be well to give the names of its 
 members as they stood iu 1547-48, and in 1549.- 
 
 From the Upper House of Convocation. 
 Thomas Cranmer . . . Archbishop of Canterbury. 
 Thomas Goodrich . . . Bishop of Ely [afterwards Lord Chancellor]. 
 Henry Holbech (or Randes) . Bishop of Lincoln. 
 
 ■ There ia a curious .and unique volume in the Library of 
 the British Museum [Bible, 0. T. Pss. C. 25 b. ] which "was 
 printed about eight months before the Prayer Book of 1549 
 and wliich appears to have been intended as a temporary sub- 
 stitute for the Sarum Psalter or Daily Offices. The title of 
 the book is "The Psalter or Boke of the Psalmes, where vnto 
 is added the Litany and certayne other deuout prayers. 
 Set forth wyth the Kyngo's moste gracious lycence. Anno 
 Do. M D.XLViii. Mensis Julii." The Colophon is "Imprinted at 
 London by me Roger Car for Anthone Smyth dwelling in Paul's 
 church y.arde. " The contents of this volume are— [1] The 
 Psalms, in Coverdale's version : [2] The seven Canticles of 
 the Sarum Psalter, with the M.agnificat, Te Deum, and Quicun- 
 que Vult, the M.agnilicat and Te Deum lieing in the version of 
 Marshall's Prymer, and the Quicunque Vult in th.at of Hilsey's 
 Prymer : [3] The Litany of 1544 : [4] The Prayer of St. Chrysos- 
 tom : [5] A prayer for men to s.ay entering into battle : [6] A 
 prayer for the King, the older and longer form of that now in 
 use. 
 
 The special prayer relating to war suggests that the volume 
 
 in.ay have been prepared for the Duke of Somerset and his 
 army, to be used during their invasion of Scotl.and. 
 
 ' This list of n.ames is taken from a contemporary entry of a 
 " Parson of Petwijrth" iu a Prayer Book of 1(;32 which is full of 
 m.anuscript notes by Bishops Andrewes and Gandy [Bodl. Lib. 
 Pawl. 241]. Heylin m.ake3 a quotation from "The Register 
 Book of the Parish of Petworth " which bears upon the subject 
 of the change of service [Heylin',s Hist, of lieform. p. 64, fol. 
 ed., i. 132, Eccl. Hist. Soc. ed.], but no information can now be 
 obtained respecting this register. The same list, omitting the 
 name of May, occurs on a printed broadside within the cover of 
 MS. 44 in Cosin's Library, Durham. It is corrected in the hand- 
 writing of Bishop Cosin, who adds against Redmayne's name 
 "dubito," and before th.at of Cox "Deest Decanus Sti Pauli 
 quisquis erat max. opinor. " 
 
 The lives of these and other "compilers" of the Prayer 
 Book were written at some length by Samuel Downes, Fellow 
 of St. John's College, Oxford, and were published by an 
 ancestor of the publishers of the present work, Charles 
 Rivington, iu 1722.
 
 to ti)t Prapct TSoofe. 
 
 15 
 
 George Dcay . 
 John Skip 
 Thomas ThirlLy 
 Nicholas Ridley 
 
 William May 
 Richard Cox. 
 
 John Taylor . 
 Simon Heynes 
 Thomas Robertson 
 John Redmayne . 
 
 Bishop of Chichester. 
 
 Bishop of Hereford. 
 
 Bishop of Westminster. 
 
 Bishop of Rochester [afterwards of London]. 
 
 From the Lower House of Convocation. 
 
 Dean of St. Paul's. 
 
 Dean of Ch. Ch. and Chanc. of Oxford Univ. [afterwards 
 
 Bishop of Ely]. 
 Dean of Lincoln [afterwards Bishop of Lincoln], Prolocutor. 
 Dean of Exeter. 
 
 Ai-chdeacon of Leicester [afterwards Dean of Durham]. 
 Master of Trin. Coll., Camb. 
 
 In what manner the Convocation of the Province of York was represented is not on record ; but 
 from the proceedings of 16G1 (which would be founded on strict precedent) there can be no doubt that 
 its co-operation was obtained in some way ; and the names of the Ai'chbishop of York and his Suffragans 
 are indeed contained in a list of Bishops who were indirectly or directly mixed up with those above 
 recorded. There can be no doubt also that they acted under a Royal Commission. No records of 
 their meetings are known, but they are found together on one occasion during the progress of their 
 work, namely, on Sunday, September 9, 1.548, when Farrar was consecrated Bishop of St. David's by 
 Cranmer, Holbech, and Ridley, in the Chapel of the Archbishop's house at Chertsey. On that day 
 the Archbishop celebrated Mass by the old Office, and used English words of administration : and the 
 Archiepiscopal Register records that " there communicated the Reverend Fathers, Thomas [Goodrich], 
 Bishop of Ely ; Thomas [Thirlby], Bishop of Westminster ; Henry [Holbech], Bishop of Lincoln ; 
 Nicholas [Ridley], Bishop of Rochester ; and Farrar, the new Bishop ; together with William May, 
 Dean of St. Paul's ; Simon Hains, Dean of Exon ; Thomas Robertson and John Redman, Professors 
 of Divinity, and others."^ Beyond this happy glimpse of these Divines we know nothing of their move- 
 ments ; nor have any records been discovered which throw any light upon the details of their work. 
 It appears, however, to have occupied them for several months, notwithstanding their previous labours ; 
 and there is every mark of deliberation and reverence in the result. The foundation of their work, or 
 rather the quarry out of which they extracted their chief materials, was the Reformed Salisbury Use of 
 1516 and 1541 : but some other books were evidently used by them, and it may be safely concluded 
 that they did not end their labours before they had gone through a large amount of liturgical research. 
 The following list may be taken as fairly representing the principal books which the Committee of 
 Convocation had before them as the materials for their work of revision : — 
 
 The Salisbury Portiforium,- Missal, Manual, and Pontifical. 
 
 The York and other Uses.^ 
 
 The Mozarabic Missal and Breviary.'' 
 
 The Reformed Breviary of Cardinal Quignonez. 1535-36.^ 
 
 Simplex ac Pia Deliberatio of Hermann, Archbishop of Cologne. 1545." 
 
 The same in English. 1548.^ (A previous edition also in 1547.) 
 
 ' Strvpe's Cranmer, ii. 10.'), Eccl. Hist. Soc. ed. In his 
 Memorials Strypo says that they met at Wiudsor in May. 
 [.Strype'.s J/fm. Eccl. II. i. 133.] Heyliii says they met at 
 Windsor on September Ist. [Heylin's //w/. Reform, i. 132, 
 Eccl. Hist. Soc. ed.] 
 
 - " IJreviarium seu Portiforium secundum Morem et Con- 
 suetudiiiem Ecclesi.-e Sarisburiensis Anglican.t-." It is called 
 " Salinburi/ Use" in tlic I'refiice of our Prayer liook ; and 
 that term, or Saruni Use, is adopted fjenerally for the 
 Breviary, Missal, and other Service-books of the same origin. 
 
 3 Referred to in the Prayer ISook Preface, as " Jltreford 
 Use, the Use of Bangor, York Use, and Lincoln Use." 
 
 •* " Missale Mixtum secundum regulam beati Isidori, dictum 
 Mozar.abe3 . . . impressum Toleti jussu D. Francisci Ximenes. 
 1500," 
 
 " Pirevi.arium secundum regulam beati Isidori . . . impressum 
 Toleti iussu D. Francisci Ximenes. 150'2. " 
 
 " " Brevi.arium Romanum, ex s.acra potissimum Scriptur.a, 
 
 et probatis Sanctorum historils nuper confectum, ac denuo 
 per eundem Authorem accuratius recognitum, eaque diligentia 
 hoc in anno a mendis ita purgatum, ut Momi judicium non 
 pertimescat. Lugduni. 154.3. ' 
 
 ^ " Simplex ac pia deliberatio de Reformatiouo Ecclesiaruni 
 Elector.atus Coloniensis. " 
 
 ' " A simple and religious consultation of us Hermann by 
 the grace of (iod Archbisliop of Colone and IVinee Elector, 
 etc., by what mcanes a Christian reformation, and founded in 
 (iod's worde. Of doctrine, Administration of Divine Sacra- 
 ments, Of Ceremonies, and tlie whole cure of soules, and other 
 ecclesiastical ministries, may be begun among men until the 
 lord graunte a better to be appoynted, either by a free and 
 christian counsaile, generall or nation,al, or else by the states 
 of tlie Empire of the nation of Germany, gatliered togetlur 
 in the Holy Ghost. Perused by tlie translator thereof .and 
 amended in m.-iny places. 1.548. Imprinted at London by Jhon 
 n.-iye and William Seres dwellynge in Sepulchre's paryehe
 
 i6 an lt)istorical 3lntionuction 
 
 The Prymer in English of various dates.^ 
 
 The " Great " Bible.^ 
 
 How far the Book of Common Prayer was influenced by these works will be shewn in the margin 
 and the footnotes of the following pages. But even a superficial glance at the latter will make it 
 apparent that the new book was, substantially, as it still remains, a condensed reproduction, in English, of 
 those Service-books which had been used in Latin by the Church of England for many centuries before. 
 
 The Reformation in Germany was in active progi-ess at this time (not having yet lost the impetus 
 given to it by the strong-handed leadership of Luther),and Cranmer had been much in correspondence with 
 Melanchthon and some other German divines during the reign of Henry VIII. But these foreign reformers 
 had scarcely any influence upon the Prayer Book of 1549 ; and were probably not even consulted during 
 its progress towards completion. Melanchthon and Bucer assisted the Archbishop of Cologne in preparing 
 his "Consultation" (one of the books referred to), and they probably used Luther's version of the ancient 
 Nuremberg oSices. But this volume contributed little to our Prayer Book beyond a few clauses in the 
 Litany, and some portions of the Baptismal Service; and it is somewhat doubtfid whether in the case of the 
 Litany our English form was not in reality the original of that in Hermann's book. Most likely the latter 
 was translated and brought before Convocation with the hope that it would have much influence; but the 
 Committee of Revision were too wise and toolearned in Liturgical matters toattach much importance to it.^ 
 
 It is, in some respects, unfortunate that we cannot trace the book of 1549 into any further detail 
 during the time when it was in the hands of the Committee. We cannot even form any definite con- 
 jecture as to the parts respectively taken by its members in the work before them ; nor can one of the 
 original collects which they inserted be traced back to its author. And yet there is some satisfaction in 
 this. The book is not identified with any one name, but is the work of the Church of England by its 
 authorized agents and representatives ; and as we reverence the architects of some great cathedral for 
 their work's sake, without perhaps knowing the name of any one of them, or the portions which each 
 one designed, so we look upon the work of those who gave us our fiist English Book of Common Prayer, 
 admiring its foir proportions, and the skill which put it together, and caring but little to inquire whose 
 was the hand that traced this or that particular compartment of the whole. 
 
 Although thus unable to trace out the work of each hand in this great undertaking, we can, 
 however, by means of internal evidence, and a comparison with the older formularies, find out the 
 
 nature of their labours, and something of the manner in which they went about them. 
 Nciturc of til© ' o yj 
 
 changes made in It was made a first principle that everything in the new Prayer Book was to be in 
 me Services. English ; a principle respecting which, as has been shewn before, there seems to have 
 
 been not the slightest doubt or hesitation. Their first labour was, then, that of condensing the old 
 services into a form suitable for the object in view, and yet keeping up the spirit and general purpose 
 of the original and ancient worship of the Churcli. 
 
 [1] A great step was made in this direction by substituting a Calendar of Lessons referring to the 
 Holy Bible for the Lessons at length as they had been hitherto printed in the Breviary. This made it 
 possible to combine the Breviary [daily services], the Missal [Holy Communion], Epistles and Gospels 
 (etc.), and the Manual [Occasional Offices], in one volume. A precedent for this was offered by a 
 practice which had been adopted in the fifteenth centuiy of printing the Communion Service (though 
 not the Epistles and Gospels) as part of the Breviary.* The Man-iage Service was also printed in 
 the Missal, which was a i^recedent for introducing the other services of the Manual into the Prayer Book. 
 
 [2] The next step towards condensation was the adoption of a less variable system in the daily 
 services, so that the Collect of the day, the Lessons, and the Psalms should be almost the only portions 
 of Mattius and Evensong which needed to be changed from day to day, or week to week. 
 
 at the signe of the Resurrection, alytle aboue Holbourue | mularies for Luther, and who was also the original compiler 
 Conduit. Cum gratia et privilegio imprimeudum solum." ] of a Catechism for Nuremberg and Brandenberg, of which 
 This translation was probably the work of Coverdale. that of Justus Jonas is a Latin translation. John i Lasco is 
 
 1 Hat Maskell's Manamtnla liitiiulia Ecck'site Anglicana, i said to have had some influence with Cranmer, and he cer- 
 vol. ii. ; and Burtox's Three I'rhncrs of Hennj VIII, tainly lived with the Archbishop at Lambeth from September 
 
 ' The Byble in Englyshe, that is to saye, the content of ^ to February in the year 1548-49. But the Prayer Book was 
 
 before Parliament on December 9, 1548, and was before the 
 
 King in Council previously. It passed the Lords on January 
 
 15th, and the Commons on the 21st, 1549. Foreigners were 
 
 very forward in interfering, but their suggestions were civilly 
 
 and Edward Whitchurch. Cum privilegio ad imprimendum | put aside at tliis time. 
 
 solum. 1539." \ * They are so printed, for example, in Sanim Breviaries of 
 
 3 It may be added that Cranmer had married a niece of 1499, 1507, 1510, 1514, 1535, 1541 ; in the British Museum 
 
 Osiander, who is said to liavo prepai-ed the Nuremberg for- and Bodleian Libraries. 
 
 all the holy scripture bothe of y" olde and newe testament 
 truly translated after the veryte of the Hebrue and Greke 
 textes, by y^ dylygent studye of diverse excellent learned men, 
 expert in the forsayde tonges. Printed by Eychard Grafton
 
 to tf)C draper 15ook. 
 
 17 
 
 [3] Lastly, the several hours of Prayer were condensed into two, Mattins and Evensong, with a 
 third added on Sundays, Wednesdays, and Fridays, in the form of the Litany. The ancient arrange- 
 ment of the day for Divine Service was as follows : — 
 
 Noctut'ns or Mattins ; a service before daybreak. 
 
 Lauds; a service at daybreak, quickly following, or even joined on to, Mattins. 
 
 Prime ; a later morning service, about six o'clock. 
 
 Tierce ; a service at nine o'clock. 
 
 Sexts ; a service at noon. 
 
 Nones ; a service at three o'clock in the afternoon. 
 
 Vespers ; an evening service. 
 
 Compline; a late evening service, at bedtime. 
 
 These services were often, if not generally, " accumulated " in the Mediteval Church as they are 
 at the present day ou the Continent ; several being said in succession, just as Mattins, Litany, and the 
 Communion Service have been " accumulated," in modern times, in the Church of England. But the 
 different offices had many parts in common, and this way of using them led to unmeaning repetitions 
 of Versicles and Prayers. This evil was avoided by condensing and amalgamating them, so that repe- 
 titions took place only at the distant hours of Morning and Evening. The services of Mattins, Lauds, 
 and Prime, were thus condensed into Mattins ; those for Vespers and Compline into Evensong. The 
 three other hours appear (from a table of Psalms given in the Introduction to the Psalter) to have 
 fallen out of public use long before the reformation of our offices ; and they were probably regarded as 
 services for monastic and private use only.^ The general result of this process of condensation will be 
 best seen by the following table, in which the course of the ancient Mattins, Lauds, and Prime, is 
 indicated side by side with that of the Mattins of 1549; and in the same mannei'. Vespers and Com- 
 pline are set parallel with Evensong. From this comparison it will be clearly seen that the Book of 
 Common Prayer was framed out of the ancient Offices of the Church of England, by consolidation and 
 translation of the latter, the same principles ^hich have been above indicated being also extended to 
 the Communion Service and the Occasional Offices. The details of the changes that were made will 
 be found in the notes under each portion of the Prayer Book in the following pages. 
 
 The Ancient Daily Services and those of 1549. 
 
 Salisbury Use. 
 
 PR.AYER Book of 1549. 
 
 Slattim. 
 
 Lauds. 
 
 Prime. 
 
 Mattins. 
 
 luvocatiou. 
 
 y. and I^. 
 
 luvocatiou. 
 
 
 Our Father. 
 
 
 Our Father. 
 
 Our Father. 
 
 Lord, open Tliou. 
 
 
 
 Lord, open Thou. 
 
 God, inaku speed. 
 
 God, make speed. 
 
 (.) God. make speed. 
 
 God, make speed. 
 
 Glory be. 
 
 Glory be. 
 
 Glory be. 
 
 Glory be. 
 
 .Mleliiia. 
 
 Alleluia. 
 
 Alleluia. 
 
 Alleluia. 
 
 Venite, exultemus. 
 
 
 
 Venite, exultemus. 
 
 Hymn. 
 
 
 Hymn. 
 
 
 Psalms. 
 
 I'salnis. 
 
 Psalms. 
 
 Psalms. 
 
 Lessons. 
 
 
 
 1st Lesson. 
 
 Te Deu'ii 
 
 
 
 Te Deum or Benedicito. 
 
 
 Canticle. 
 
 Athanasian Creed. 
 
 
 
 Short chapter. 
 
 .Sliort cliaptor. 
 
 'iiid Lesson. 
 
 
 Hymn. 
 
 
 
 
 Benedictus. 
 
 
 Benedictus. 
 Creed. 
 
 
 
 Lesser Litany. 
 
 Lesser Litany. 
 
 
 
 Our Father. 
 
 Our I'\itlier. 
 
 
 Suffrages. 
 
 [Creed,] Suffr.ages, Con- 
 fession and Absolution 
 
 Suffrages. 
 
 
 1st Collect. 
 
 
 1st CoUect. 
 
 
 •-'nd Collect. 
 
 
 '2nd Collect. 
 
 
 
 3rd Collect. 
 
 3rd Collect. 
 
 
 
 Intercessory Prayers. 
 
 
 See also No. 4 of the Injunctions which are printed on p. 12. 
 B
 
 i8 
 
 an Jt)istoncal 31ntroDuction 
 
 The Ancient Daily Services 
 
 AND THOSE OF lb-i9— Continued. 
 
 Salisbury Use. 
 
 Prayer Book of 1549. 
 
 
 X'espers. 
 
 Compline. 
 
 Evensong. 
 
 
 Invocation. 
 
 Invocation. 
 
 
 
 Our Father. 
 
 Our Fatlier. 
 
 Our Father. 
 
 
 God, make speed. 
 
 God, make speed. 
 
 God, make speed. 
 Glory be. 
 
 
 Psalms. 
 
 Psalms. 
 
 Psalms. 
 
 
 Short chapter. 
 
 
 1st Lesson. 
 
 
 Hymn. 
 
 
 
 
 Magnificat. 
 
 
 Magnificat. 
 
 
 
 Short chapter. 
 
 2nd Lesson, 
 
 
 
 Hymn. 
 
 
 
 
 Nunc Dimittis. 
 
 Nunc Dimittis. 
 Creed. 
 
 
 Lesser Litany. 
 
 Lesser Litany. 
 
 Lesser Litany. 
 
 
 Our Father. 
 
 Our Father. 
 
 Our Father. 
 
 
 Suffrages. 
 
 Suflfrages, [Creed,] Con- 
 fession and Absolution. 
 
 Suffrages. 
 
 
 1st CoUect. 
 
 
 1st Collect. 
 
 
 •2nd Collect. 
 
 
 2nd Collect. 
 
 
 
 3rd Collect. 
 
 3rd Collect. 
 
 
 
 Intercessory Prayers. 
 
 
 When these learned Divines had completed their work, the Prayer Book was submitted to Con- 
 vocation (which met on November 24, 1548), that it might go forth with the full authority of the 
 Church. 1 It was then communicated to the King iu Council, and afterwards laid before Parliament 
 on December 9, l.o-lS, that it might be incorporated into an Act of Parliament [2nd and 3rd Edw. 
 VI. cap. 1]. This Act (including the Prayer Book) passed the House of Lords on January 15, and 
 the House of Commons on January 21, 1549. It was the first Act of Uniformity, and it enacted 
 that the Prayer Book should come into use in all churches on the Feast of Whitsunday following, 
 which was June 9, 1549. The Book itself was published on March 7, 1549, thus allowing three 
 months' interval, during which the Clergy and Laity might become acquainted with the new Order of 
 Divine Service. But where it could be procured earlier it was permitted to take it into use three 
 weeks afterwards, and thus, in London churches, it was generally used on Easter-Day, April 21, 1549. 
 
 The Book of Common Prayer thus set forth with the full authority of Church and State may very 
 fairly be called an expurgated and condensed English Version of the ancient Missal which was used 
 for the celebration of the Holy Communion, the ancient Portiforium or Breviary which was used for 
 the Daily Prayers, and the ancient Manual which was used for the Occasional Services, such as 
 Baptism and Marriage : these ancient or Mediteval Services being themselves elaborated forms of much 
 more primitive ones. The Committee of Revision having followed the directions given to them in 
 1542 the Mediaeval books had been " castigated from all . . . feigned legends, superstitious 
 orations, collects, versicles, and responses," the services provided for " all saints which be not mentioned 
 in the Scripture or authentical doctors " were " abolished and put out of the same books," and what 
 was retained was " the Service . . . made out of the Scripture and other authentic doctors." 
 The Seven Daily Offices were condensed into two, the system for the use of Psalms and Lessons was 
 
 ' Archbishop Bancroft, who was for many years Chaplain 
 to Cox, Bishop of Ely, one of the Committee of Revision, 
 ^vrite3 that "the first Liturgy set forth in King Edward's reign 
 was carefully compiled, and confirmed by a Synod." 
 [Collier'.s Erxl. Jlist. vi. 277.] Archbishop Abbot says 
 that "the more material parts were disputed and debated in 
 the Convocation House by men of both parties." [Abbot 
 against Hill, p. 104.] Contemporary evidence respecting the 
 confirmation of the Book by Convocation is also found in 
 letters of the King and of the Privy Council. 
 
 King : a law of the realm by long study, free disputation, 
 
 and uniform determination of the whole Clergy, consulted, 
 
 debated, conclud<!il." [Foxe's Acts and Mon. vi. 8, ed. 1838.] 
 
 [2] In the reply of Edward VI. to the demands of the 
 
 Devonshire rebels the King is made to say, ' ' Whatsoever is 
 contained in our book, either for Baptism, Sacrament, Mass, 
 Confirmation, and service in the Church, is by our Parlia- 
 ment established, by the jrhole Clergi/ agreed, yea, by the 
 Bishops of the realm devised, by God's Word confirmed." 
 [Foxe's Acts and Mon. v. 734, ed. 1838.] 
 
 [3] The King and Council, writing to Bishop Bonner on 
 July 2.% 1549, say, "One uniform Order for Common Prayers 
 and Administration of the Sacraments hath been and is most 
 godly set forth, not only by the common agreement and 
 full assent of the Nobility and Commons of the late session 
 of our late Parliament, but also by tlie like assent of the 
 Bishops in the same Parliament, and of all other the learned 
 men of this our realm in tlieir Synods and Convocations 
 provincial." [Foxe'h Acts and Mon. v. 726, ed. 1838.] 
 
 No doubt the Convocation of York co-ojierated in some 
 way, as on subsequent occasions, w ith that of Canterbury.
 
 to tf)C Iprapcr IBook. 19 
 
 greatly simplified ; and although the ritual system in general was retained, the rubrics were condensed 
 throughout, and many details of ritual omitted. When all the changes are taken into account it may 
 still be said that about nine-tenths of what is contained iu the Prayer Book of 1549 came from the 
 old Latin Service-books of the Church of England : and that the principal alteration after the excision 
 of Mediaeval novelties was that of adapting the Services to general use by the Clergy and Laity 
 together, instead of leaving them in the complex form which was only suitable for the use of the 
 Clergy and of Monastic communities. If it was in one sense new, they who had been engaged upon it 
 felt so strong a conviction that it was substantially identical with the old, that in after days Cranmer 
 offered to prove that " the order of the Church of England, set out by authority of Edward the Sixth, 
 was the same that had been used in the Church for fifteen hundred years past." ^ 
 
 In the Act of Parliament which enacted the Book of Common Prayer, it was said to have been 
 composed under the influence of the Holy Ghost ; and there is, doubtless, an indication of this belief 
 in the choice of the day on which it was enjoined to be used. So solemn were the views which those 
 who arranged and set forth the Prayer Book took of their work, so anxious was their desire that it 
 should be sealed with the blessing of God. 
 
 THE REVISED PRAYER BOOK OF A.D. L552. 
 
 It was unfortunate for the peace of the Church of England that those who were in authority at 
 this period were disposed to yield too much to the influence of foreigners whose principles were totally 
 alien from those on which the English Reformation was based. That Reformation had been strictly 
 Catholic in its origin and in its official 23i'ogi'ess, and the repudiation of foreign interference with the 
 Church of England had been one of its main features. But foreign interference now arose from a 
 different quarter, Calvin and his associates endeavouring, with characteristic self-assurance, to bias the 
 mind of England towards Genevan Presbyteiianism rather than Anglican Catholicity. Calvin himself 
 thrust a correspondence upon the Protector Somerset, upon the young King, and upon Archbishop 
 Cranmer.- A letter of his still exists in the State Paper Office, which was written to the Duke of 
 Somerset on October 22, 1548, and in which he urges the Protector to push the Reformation further 
 than it had hitherto gone. Others to the same purpose may be found in Strype's Memorials of 
 Cranmer [iii. 25]. Peter Martyr and Martin Bucer (neither of whom could understand the English 
 language) were jilaced in the most important positions at Oxford and Cambridge by Somerset ; John 
 a Lasco. a Polish refugee, was quartered upon Cranmer for six months, and afterwards established 
 in a schismatic position in London ; and Poullain [Valerandus Pollanus] was, in a similar manner, 
 established at Glastonbury .^ These appointments shew the manner in which the Church of England 
 was sagaciously leavened with foreign Protestantism by those who wished to reduce its principles and 
 practices to their own low ritual and doctrinal level ; and they are but a few of the many indications 
 which exist that the Puritanism by which the Church was so imperilled during the succeeding hundred 
 and twenty years arose out of foreign influences thus brought to bear upon the young Clergy and the 
 Laity of that generation. 
 
 These influences soon began to affect the Book of Common Prayer, which had been, with so much 
 forethought, learning, and pious deliberation, prepared by the Bishops and other Divines who composed 
 the Committee to which reference has so often been made. It had been accepted with satisfaction by 
 most of the Clergy and the Laity ; * and had even been taken into use by many at Easter, although not 
 enjoined to be used until Whitsunday, so desirous were they of adopting the vernacular service. It 
 was, probably, the quiet acceptance of the Prayer Book by the Clergy which raised hopes in the foreign 
 party of moulding it to their own standard of Protestantism. It is certain that an agitation had been 
 
 ' Bp. Jeuemy T.wlor's Works, vii. 292. 
 
 - Heylin's Hefurmation, i. 227, Eccl. Hist. Soc. 
 
 ' The same liospitable but unwise cliarity towards religious 
 refugees was shewn liy .laiiies I. in the case of Autonio de 
 Dominis, Arehbisliop of Spalatro, and witli most unfortunate 
 results. 
 
 •* Kven Bishop (iardiner's ofliei,aI reply to the Privy Council 
 on the subject was favourable to tlie Pr.ayer Book. "He had 
 deliberately considered of all the Otliccs contained in the 
 Common I'raycr liook, and all the several br.anches of it : 
 
 that though he could not have made it iu that manner, had ' asserts the same thing. 
 
 the matter been referred unto him, yet that he found such 
 things therein as did very well satisfy his conscience ; and 
 therefore, that he would not only execute it in his o«n person, 
 but cause the same to be olhciated by all those of his diocese." 
 [Heyi.in'.s Ilrforvialion, i. 20i>, Keel. Hist. Soc] Somerset, 
 writing to Cardinal Pole, .Tune 4, 1549, and sending him a 
 Prayer P.ook, says that there was "a common agreement of 
 all the chief learned men iu the Realm " in favour of the new 
 "form and rite of service." [State Papers, Dom. Edti: VI. 
 vol. vii.] Edw.ard VI. 's reply to the Devonshire rebels
 
 20 3n Jbistorical 31ntrcriuction 
 
 going on, among the latter, from the very time when the Book of 1549 had been first brought into use. 
 A Lasco, Peter Martyr, and Martin Bucer appear to have been continually corresponding about the 
 Prayer Book, and plotting for its alteration, although they knew it only through imperfect translations 
 hastily provided by a Scotchman named Aless, living at Leipsic, and by Sir John Cheke. Hooper, 
 also. Chaplain first to the Duke of Somerset, then to the King, and afterwards Bishop of Gloucester, 
 carried on a bitter opposition to it, having returned from Zurich, Avhere he had been living for some years, 
 just at the time that it came into use. Writing to Bullinger on December 27, 1549, he says: "The 
 public celebration of the Lord's Supper is very far from the order and institution of our Lord. 
 Although it is administered in both kinds, yet in some places the Supper is celebrated three times a 
 day. . . . They still retain their vestments ^ and the candles before the altars ; in the churches 
 they always chant the hours and the hymns relating to the Lord's Supper, but in our own language. 
 And that Popery may not be lost, the Mass priests, although they are compelled to discontinue the 
 use of the Latin language, yet most carefully observe the same tone and manner of chanting to which 
 they were heretofore accustomed in the Papacy." [Parker Soc. Orig. Lett. p. 72.] Preaching before 
 Edward \L in the following Lent, Hooper spoke of the Prayer Book as containing "tolerable things 
 to be borne with for the weak's sake awhile," ^ and urged immediate revision. He also told the King 
 and Council that it was " great shame for a noble King, Emperor, or Magistrate, contrary unto God's 
 word to detain and /reep from the devil or his minister any of their goods or treasure, as the candles, 
 vestments, crosses, altars." He also urged the young King to do away with kneeling at the Holy 
 Communion, " sitting were in my opinion best for many considerations." [Hooper's Works, i. .534, 53G, 
 554 ; Orig. Lett. p. 81.] Bucer was perhaps the most violent of all opponents of the Prayer Book, 
 publishing a "Censure "of it in twenty-eight chapters just before his death in 1551, in which he 
 condemns all ceremonies and customs derived from the ancient Services of the Church of England, 
 from the Consecration of the Holy Eucharist to the ringing of church bells, of which, with the want 
 of imagination and musical ear so common among his class of Reformers, he had a great abhorrence. 
 
 Meanwhile the Prayer Book had been brought under discussion in Convocation towards the end 
 of the year 1550. The question was sent down to the Lower House by the Bishops, but was jwstponed 
 until the next session. What was done further at that time does not ajjpear, though it is probable 
 that the consideration of the Thirty-nine Articles absorbed the whole attention of Convocation for 
 several sessions, and that the proposition for a revised Prayer Book was set aside, as far as the official 
 assembly of the Church was concerned. The young King had now, however, been aroused by the 
 meddlesome letters of Calvin, by Hooper's preaching, and perhaps by some of the Puritan courtiers, to 
 entertain a strong personal desire for certain changes in Divine Service ; and not being able to prevail 
 on the Bishops to accede to his wishes, he declared to Sir John Cheke — with true Tudor feeling, being 
 then only a little over twelve j'ears of age — that he should cause the Prayer Book to be altered on his 
 own authority. [Strype's Cranmer, ii. 663, Eccl. Hist. Soc. ed.] 
 
 No records remain to shew us in what manner or by whom this revision was ultimately made. 
 It has been suggested by Dr. Cardwell [Tivo Littvrgies of Edw. VI. xvii. n.] that the Convocation 
 delegated its authority to a Commission appointed by the King, and that this Commission was the 
 same with that which had set forth the Ordinal of 1550, consisting of " six Prelates, and six other men 
 of this Realm, learned in God's law, by the King's Majesty to be appointed and assigned ;" but of 
 which only the name of Bishop Heath of Worcester is recorded. [See Introd. to Ordin. Services.] 
 Archdeacon Freeman considers it to be " all but certain that it was the Ordinal Commission which 
 conducted the Revision of 1552," especially because the Ordinal was affixed to the Act of Parliament 
 by which the revised Book was legalized.^ There is no certain proof that the Prayer Book of 1552, 
 commonly called the Second Book of Edward VI., ever received the sanction of Convocation ; yet it is 
 highly improbable that Cranmer would have allowed it to get into Parliament without it.* Edward's 
 
 1 So also on February 10, 1550, John Butler wTote to Thomas I of England by the King's authority and the Parliament, con- 
 
 Blaurer that some blemishes in the Church of England, "such, | cerning the manner and form of praying and ministering the 
 
 for instance, as the splendour of the vestments, have not yet ' Sacrament in the Church of England, likewise also the book 
 
 been done away with."^ [Parker Soc. Orig. Lett. p. 635.] " of Ordering Ministers of tlie Church set forth by the foresaid 
 
 ' This was Calvin's phrase, "In Anglicana Liturgia, authority, are godly and in no point repugnant to the whole- 
 
 qualem describitis, multas video fuisse iolernbiles ineptias." some doctrine of the Gospel, but agreeable thereunto, further- 
 
 [Calvix, /i;);7. p. .tS.J j„g 3,,^^ beautif}'in2 the same not a little: and therefore of 
 
 ^ See also Heylix .s Reformation, i. 228, 229. all faithful ministers of the Church of England, and chiefly 
 
 It was sanctioned by Convocation f.r ■post facto in the of tlie ministers of the "SVord, thev ought to be received and 
 
 thirty-hfth of the forty-two Articles of 1553, which savs : : allowed with all rea<liness of mind' and thanksgiving, and to 
 
 " The Book which of very late time was given to the Cliurch ' be commended to the people of God."
 
 to tf)C Ipraycr T5oofe. 
 
 21 
 
 secoud Act of Uniformity [5 aud 6 Edw. VI. ch. i.], with the revised Prayer Book attached, was passed 
 on April G, 1552, with a proviso that the book was to come into use on the Feast of AH Saints 
 following. Almost at the last inoment, however, an attempt was made to carry the revision much 
 further. Three editions of the book had been printed when, on September 27, 1552, an Order in 
 Council 1 was passed forbidding anj' further issue of the book, ostensibly on the ground that many 
 printer's errors had crept in. But the real reason is shewn by the Register of the Privy Council : for on 
 the same day a letter was written to the Archbishop requesting him to correct the printer's errors, and 
 directing him to call in several Divines for the pui-pose of perusing or revising the book once more, his 
 attention being specially drawn to the rubric on kneeling at the Holy Communion. The letter itself 
 is not preserved, but only the order directing the Secretary what to write : Cranmer's indignant reply 
 is however among the State Papers [Dovu Edw. VI. xv. 15], and throws so much light on the 
 circumstances under which the revised Prayer Book was issued that it is here printed at length, the 
 italics, however, not being in the original, and the spelling being modernized : — 
 
 "After my right humble commendations unto your good Lordsliips. 
 
 " Where I understand by your Lordship.s' letters that the King's majesty bis pleasure is that the Book of 
 Common Service should be diligently perused,- and tlierein the printer's errors to be amended. I shall travaile 
 therein to the uttermost of my power — albeit I had need first to have had the book written whicli was past by 
 Act of Parliament, and sealed with the great seal, whicli remaineth in the hands of Mr. Spilman, clerk of the 
 Parliament, who is not in London, nor I cannot learn where he is. Nevertheless, I have gotten the copy which 
 Mr. Spilman delivered to the printers to print by, which I think shall serve well enough. And where I under- 
 stand further by your Lordshijis' letters that some be offended with kneeling at the time of the receiving of the 
 sacrament, and would that I (calling to me the Bishop of London, and some other learned men as Mr. Peter 
 Martyr or such like) should with them expend, and weigh the said prescrijition of kneeling, whether it be fit to 
 remain as a commandment, or to be left out of the book. I shall accomplish the King's Majesty his command- 
 ment herein : — albeit I trust that we lulth just balance weighed this at the maldng of the book, and not only tve, but 
 a great many Bishops and others of the best learned within this realm ai^pointed for that purpose. And now the 
 book being read and approved by the whole State of the Realm, in the High Court of Parliament, with the 
 King's majesty his royal assent — that this should be now altered again without Parliament — of what importance 
 this matter is, I refer to your Lordships' wisdom to consider. I know your Lordships' wisdom to be such, that 
 I trust ye will not be moved with these glorious and unquiet siii7'its^ which can like nothing but that is after their 
 own fancy ; and cease not to make trouble wlien tilings be most quiet and in good order. If such men should be 
 heard — cdihough the book, were made every year anew, yet it should not lack faults in their opinion. ' But,' say 
 they, 'it is not commanded in tlie Scrijjture to kneel, and whatsoever is not commanded in the Scripture is against 
 the Scripture, and utterly unlawful and ungodly.' But this saying is the chief foundation uf the Anabaptists and 
 of divers other sects. This saying is a subversion of all order as well in religion as in common policy. If this 
 saying be true, take away the whole Book of Service ; for what should men travell to set in order in the form of 
 service, if no order can be got but that is already prescribed by Scripture 1 And because I will not trouble your 
 Lordships with reciting of many Scriptures or proof in this matter, whosoever teacheth any such doctrine (if your 
 Lordships will give me leave) I will set my foot by his, to be fried by fre, that his doctrine is nut me ; and not 
 only untrue, but also seditious and perilous to be heard of any subjects, as a thing breaking their bridle of 
 obedience and losing from the bonds of all Princes' laws. 
 
 " My good Lordships, I pray you to consider that there be two prayers which go before the receiving of the 
 Sacrament, and two immediately follow — all which time the people praying aiul giving thanks do kneel. Ai.d 
 what inconvenience there is that it may not be thus ordered, I know not. If the kneeling of the people should 
 be discontinued for the time of the receiving of the Sacrament, so that at the receipt thereof they should rise up 
 and stand or sit, and then immediately kneel down again — it should rather import a conlem/ituous than a reverent 
 receiving ef the Sacrament. ' I'ut it is not expressly contained in the Scrijiturc' (say they) 'that Christ ministered 
 the .sacrament to his apostles kneeling.' Ntn- they find it not expressly in Scripture that he ministered it standing 
 or sitting. But if we will follow tlie plain words of the Scripture toe should rather receive it lying doion on the 
 ground — as the custom of the world at that time almost everywhere, and as the Tartars and Turks use yet 
 at this day, to cat their meat lying upon the ground. And the words of the Evangelist import the same, which 
 be avaKilfj-ai. and ttrairiVra), which signify, properly, to lie down upon the floor or ground, and not to sit upon a 
 form or stool. And the same speech use the EvangeUsts where they sh(ew) that Christ fed five thousand with 
 five loaves, where it is plainly expressed that they sat down upon the ground and not upon stools. 
 
 "I beseech your Lordships take in good part this my long babbling, ivhich I write as of nnjself only. The 
 Bishop of London is not yet come, and your Lordships required answer with speed, and therefore am I constrained 
 
 ' "A letter to (iraftou the printer to stay in any wise from 
 uttering any of the books of the new .Sen-ice, anil if lie Iiave 
 distributed any of tlieni amongst liis company, that then ho 
 give strait commandment to every of them not to put any 
 of them abroad until certain faults therein bo corrected.'' 
 [Privij Council Iteij.] 
 
 - TJie word "perused" has a technical sense, the force of 
 uliich is shewn by the Act wliich autliorized the Book of 1552. 
 
 in which it is said that the King had caused the former Book 
 of 1.549 to be "perused, explained, and made fully perfect." 
 It thus meant more than the correction of clerical errors. 
 
 •' This seems to refer to Bishoji Hooper. In the order for 
 his execution at Gloucester a simil.ar expression is used, 
 "forasmuch as the said Hooper is, as heretics be, a rain- 
 i//orious person, and delighteth in his tongue." [Hoopeb's 
 Works, II. xxvii.].
 
 22 an lt)istoricat JntroDiiction 
 
 to make some answer to your Lordships afore his coming. And thus I pray God long to preserve your Lordships 
 and to increase the same in all prosperity and godliness. 
 
 "At Lambeth, this 7th of October, 1552, 
 
 " Your Lordships to command, 
 
 "T. Cantr." 
 
 "What course Cranmer eventually took is not known, but the ultimate result is shewn by an entry 
 in the Privy Council Register, dated October 27, 1552, which orders "a letter to the Lord Chancellor 
 to cause to be signed unto the Book of Common Prayer, lately set forth, a certain Declaration signed 
 by the King's Majesty, and sent unto his Lordship, touching the kneeling at the receiving of the 
 Communion." [Buenet's Bcform. iii. 368, Pocock's Note 76.] The " Declaration " which has been 
 commonly known as " the Black Rubric " was then inserted in some of the already printed copies on a 
 fly-leaf, and the printing was again proceeded with. But this delay must have pi-evented the book 
 from being circulated through the country for use at the time appointed, and as Edward died only 
 eight months later, on July 6, 1553, it may be doubted whether the earlier Prayer Book, that of 1549, 
 was ever superseded to any great extent except in London. The chief importance of the Book of 1552 
 is derived from the circumstance that it was made the basis of those further revisions which resulted 
 in the Prayer Book of 1661. 
 
 THE REVISED PRAYER BOOK OF A.D. 1559. 
 
 The Acts of Uniformity passed in the reign of Edward were legally repealed by 1 Mary, sess. ii. c. 2, 
 which was passed in October 1553. By this Act the Services of the Church of England were restored 
 Tie Prayer Book *° *^® condition in which they were in the last year of Henry VIII. A proclamation 
 made unlawful by was also issued, enjoining that no person should use " any book or books concerning 
 ary. ^^^ common sei-vice and administration set forth in English to be used in the churches 
 of this realm, in the time of King Edward the Vlth, commonly called the Communion Book, or Book 
 of Common Service and Ordering of Ministers, otherwise called the Book set forth by the authority 
 of Parliament, for Common Prayer and Administration of the Sacraments ; but shall, within fifteen 
 days bring or deliver the said books to the Ordinary, where such books remain, at the said Ordinary's 
 vnll and disposition to be burnt." This Act and Proclamation were preceded, api^arently, by an Act of 
 Convocation of the same tenor ; for the Upper House had been requested by the Lower (both being 
 beyond doubt " packed " assemblies at the time) to suppress the " schismatical book called the Communion 
 Book, and the Book of Ordering Ecclesiastical Ministers." Thus the work which had been done wiuh 
 so much care and deliberation was, for a time, set aside ; Divine Service was again said in Latin, and 
 the customs of it reverted, to a great extent, to their medijeval form. As, however, the monasteries 
 were not revived, the devotional system of Queen Mary's reign must, in reality, have been considerably 
 influenced in the direction of reformation. We have already seen that " the last year of the reign of 
 Henry VIII." (which was the standard professedly adojited) was a period when much progress had been 
 made towards establishing the devotional system afterwards embodied in the Book of Common Prayer ; 
 and it seems likely that the services of the Church in the reign of Queen Mary were a modified fonn 
 of rather than an actual return to, the mediseval system which existed before the sixteenth century. 
 
 Queen Elizabeth succeeded to the throne on November 17, 1558, and for a month permitted no 
 change to be made in the customs of Divine Service. 
 
 On December 27th of that year, a Proclamation was issued condemning unfruitful disputes in 
 matters of religion, and enjoining all men " not to give audience to any manner of doctrine or preach- 
 ing other than to the Gospels and Epistles, commonly called the Gospel and Epistle of the day, and to 
 the ten commandments, in the vulgar tongue, without exposition or addition of any manner, sense, or 
 meaning to be applied or added ; or to use any other manner of publick prayer, rite, or ceremony in 
 the Church, but that which is already used and by law received ; or the common Litany used at this 
 present in her Majesty's own chapel ;^ and the Lord's Prayer, and the Creed, in English, until con- 
 sultation may be had by Parliament, by her Majesty and her three estates of this realm," for the better 
 
 ' The English Litany of Henry VIII. See Stale Papers, 
 Dom. Eli:, i. 68. 
 2 That is the LortU, the Commons, and the Clergj'. But 
 
 see next note, which shews that tliis intention, as regards 
 Convocation, could not have been carried out.
 
 to tf)z lifJraycr IBook, 23 
 
 conciliation and accord of such causes as at this present are moved in matters and ceremonies of 
 religion." 
 
 The first Act of Parliament in the reign of Queen Elizabeth restored to the Crown the supremacy- 
 over persons and in causes ecclesiastical, which had been taken away from it in the previous reign. But 
 this does not seem to have been considered sufficient authority for dealing with the 
 subject of Divine Service ; nor does it seem to have been possible, at first, to place it in ^a^betii°^re^'' 
 the hands of Convocation. An irregular kind of Committee was therefore appointed at 
 the suggestion of Sir Thomas Smith, the Queen's Secretary, who were to meet at his house in Canon 
 Row, Westminster, and who were " to draw in other men of learning and gravity, and apt men for that 
 purpose and credit, to have their assents." This Committee consisted of the following persons : ^ — 
 
 Matthew Parker, subsequently Abp. of Canterbury. 
 
 Edmund Grindal, „ Bp. of London, Abp. of York, and Abp. of Canterbury. 
 
 James Pilkington, „ Bp. of Durham. 
 
 Richard Cox, „ Bp. of Ely. 
 
 "William May, appointed Abp. of York, but died before consecration. 
 
 William Bill, subsequently Dean of Westminster. 
 
 Sir Thomas Smith, „ Dean of Carlisle. 
 
 David Whitehead, „ [Declined the Archbishopric of Canterbury.] 
 
 Edwin Sandys, „ Bp. of Worcester, and Abp. of York. 
 
 Edmund Guest, „ Bp. of Rochester, and of Salisbury. 
 
 The last two were summoned to attend upon the Committee after its first appointment. It has 
 been supposed, from a vindication of the changes made which was sent by him to Cecil,^ that Guest 
 was the person chiefly concerned in the revision, and that he acted for Parker, who was absent through 
 illness. Cox and May were on the Committee of 1542-49. 
 
 While this Committee was engaged on its labours, an attempt was made to reconcile the extreme 
 Romanist party by a Conference of Di\dnes held before the Privy Council and others in Westminster 
 Abbey ; but the attempt failed through the impracticable temper of the leading men on the Romanist 
 side : and thus the way was made clear for a new Act of Uniformity on the basis of those passed in 
 Edward's reign. 
 
 The Queen and Cecil both appear to have desired that the original Prayer Book, that of 1549, 
 should be adopted as far as possible ; but the second Book, that of 1552, was taken by the Committee 
 of Divines, and with a few alterations of some importance, submitted to the Queen to be set before 
 Parliament. 
 
 [1] A Table of Proper Lessons for Sundays was prefixed. 
 
 [2] The " accustomed place " or Chancel, instead of " in such place as the people may best hear," 
 was again appointed for the celebration of Divine Service. 
 
 [3] The ancient " Ornaments of the Church and the Ministers which had been in use under the 
 first Book of Edward, but had been reduced to a minimum by the second, were directed again to be 
 taken into use. 
 
 [4] The present furna for administering the consecrated Elements to the Communicants was 
 substituted for that ordered by the Book of 1552, which was the latter half only of that now used. 
 As the first half of the words is the form that was used in the Book of 1549, the new form was thus 
 a combination of the two. 
 
 [5] The declaration respecting kneeling, which had been inserted on a fly-leaf at the end of the 
 Communion Service in the Book of 1552, was now omitted altogether. 
 
 Thus altered, the Book was laid before Parliament, which (without any discussion) annexed it 
 to a new Act of Uniformity [1 Eliz. c. 2]. This Act was passed on April 28, 1559, and it enacted 
 that the revised Prayer Book should be taken into use on St. John the Baptist's day following. It 
 
 1 None of these were Bishops at this time. Parker, 
 Grindal, Cox, and Sandys were consecrated in December 1559, 
 Guest in M.arch 15(:0, and Pilkington in March 1.561. There is a 
 letter of Sir T. Wilson's, written in 1559 [S/atr Papers, Dom. 
 Eliz. vii. 46], which states that the alterations were m.ado 
 " by the Convocation consisting of the same Bishops " who 
 had returned after Queen Mary's deatli "and the rest of the 
 
 to M.ay 8, 1559, was presided over by Bishop Bonner, with 
 Nicholas Harpsfield, Dean of Canterbury, for Prolocutor. 
 At the end of February 1559 they presented five Articles of 
 the most Ultramontane character to the House of Lords, one 
 of the Articles .assorting Transubstantiation and another the 
 Supremacy of the Pope : and such a Convocation would be too 
 hostile to the Pr.aycr Book to b.> intrusted with its revision. 
 
 Clergy." But the Convocation which sat from January 24th i - Stuype's Ann. i. 120 : ii. 459. Caudwklls Conf. p. 48.
 
 24 an Ipistorical ^ntroDuction 
 
 was used, however, in the Queen's chapel on Sunday, May 12th, and at St. Paul's Cathedral on Wednes- 
 day, May loth. After the aiDpointed day had passed, a Commission was issued [July 19, 1559] to 
 Parker, Grindal, and others for carrying into execution the Acts for Uniformity of Common Prayer, and 
 for restoring to the Crown its jurisdiction in Ecclesiastical matters. [State Papers, Dora. Eli:, v. 18.] A 
 Royal Visitation was also held in the Province of York, under a Commission dated July 25th. [Ibkl. iv. 
 62.] It then appeared that the Prayer Book was so generally accepted by the Clergy, that out of 9400 
 only 189 refused to adopt it; this number including those Bishops and others of the most extreme 
 Romanist party who had been appointed in Queen Mary's reign on account of what in modern times 
 would be called their Ultramontane principles. 
 
 It is worth notice, however, that the Book of Common Prayer as thus revised in 1559 was quietly 
 accepted by the great body of Romanist laity ; and also that the Pojie himself saw so little to object to 
 in it that he oftered to give the book his full sanction if his authority were recognized by the Queen 
 and kingdom. " As well those restrained," said Sir Edward Coke, " as generally all the papists in this 
 kingdom, not any of them did refuse to come to our church, and yield their formal obedience to the 
 laws established. And thus they all continued, not any one refusing to come to our churches, during 
 the first ten years of her Majesty's government. And in the beginning of tlie eleventh year of her 
 reign, Comwallis, Bedingfield, and Silyarde, were the first recusants ; they absolutely refusing to come 
 to our churches. And until they in that sort began, the name of recusant was never heard of amongst 
 us." In the same Charge, Coke also states as follows : That the Pope [Pius lY.] " before the time of 
 his excommunication against Queen Elizabeth denounced, sent his letter unto her Majesty, in which he 
 did allow the Bible, and Book of Bivine So^ice, as it is now used among us, to be authentick, and not 
 repugnant to truth. But that therein was contained enough necessary to salvation, though there was 
 not in it so much as might conveniently be, and that he would also allow it unto us, without changing 
 any part : so as her Majesty would acknowledge to receive it from the Pojx, and by his allowance ; 
 which her Majesty den\'ing to do, she was then presently by the same Pope excommunicated. And 
 this is the truth concerning Pope Pius Quartus as I have faith to God and men. I have oftentimes 
 heard avowed by the late Queen her own words ; and I have conferred with some Lords that were of 
 greatest reckoning in the State, who had seen and read the Letter, which the Pope sent to that effect ; 
 as have been by me specified. And this upon my credit, as I am an honest man, is most true." ^ It 
 may have been -with the object of making the Pope acquainted with the real character of the Prayer 
 Book that it was translated into Latin in the same year ; and it is, possibly, to the work of translation 
 that a document in the State Paper Ofiice [Dom. Eliz. vii. 46] refers which, on November 30, 1559, 
 mentions the progress made by the Convocation in the Book of Common Prayer.- The Latin Version 
 (differing in no small degree from the English) was set forth on April 6, 1560, under the authority of 
 the Queen's Letters Patent. 
 
 The only other change that was made in the Prayer Book during the reign of Elizabeth was in 
 the Calendar. On January 22, 1561, the Queen issued a Commission to the Archbishop of Canter- 
 bury, the Bishop of London, Dr. Bill, and Walter Haddon, directing them " to pemse the order of 
 the said Lessons throughout the whole year, and to cause some new calendars to be imprinted, whereby 
 such chapters or parcels of less edification may be removed, and other more profitable may supply 
 their rooms." ^ This commission was issued by the authority given in the 1.3th clause of Elizabeth's 
 Act of Uniformity, which is cited in its opening paragraph ; and in the end of it there is a significant 
 direction, " that the alteration of any thing hereby ensuing be quietly done, without show of any 
 innovation in the Church." In the Calendar revised by these Commissioners the names of most of those 
 Saints were inserted which are to be found in that of our present Prayer Book. 
 
 But although no further changes were made in the authorized devotional system of the Church 
 during the remainder of the century, continual assaults were being made upon it by the Puritan party, 
 extreme laxity was tolerated, and even sanctioned, by some of the Bishops (as, for example, at North- 
 ampton, by Bishop Scambler of Peterborough), and the people were gradually being weaned from their 
 
 1 The LoKD Coke, his Speech ami Charge, London, 1607. 
 See also Camden, Ann. Eliz. p. 59, ed. 1615. Twysden's 
 Historical Vimlicalion of the Chtirch of Emjland, p. 1/5. 
 Validity of the Order.t of the Church of Ewjland, by Humpheet 
 Prideaux, D.D., 1688. Bramhall's Works, ii. So, ed. 1845. 
 Bp. Babincjton'.s Note.i on the Pentateuch ; on Kumhrrs vii. 
 
 Enrjlish Ordinations, ii. 360, 378. Harrington's Pius IV. 
 and the Book of Common Prayer, 1856. 
 
 ^ Sir John Mason, however, writes to Cecil, on Augnst 11, 
 1559, that the Book of Common Service in Latin is ready to 
 print : and also tlie little book of Private Prayers for children 
 and servants. [State Papers, Dom. Eliz. vi. 11.] 
 
 CouRATER's Defence of the Dissertation on the Validity of ^ Parker Corresjmndence, -p. 1.S2.' [State 'Pajiers, xvi. 7.]
 
 to tf)C Prapcc H3oofe. 25 
 
 love for a Catholic ritual : while, in the meantime, a great number of the new generation were being 
 trained, by continual controversy and by enforced habit, into a belief that preaching, either in the 
 pulpit or under the disguise of extemporaneous prayer, was the one end and aim of Divine Service.^ In 
 1592 the Puritans had grown so rancorous that they presented a petition to the Privy Council in which 
 the Church of England is plainly said to be derived from Antichrist; the press swarmed with 
 scurrilous and untruthful pamphlets against the Church system ; and the more sober strength of this 
 opposition may be measured very fairly by the statements and arguments of Hooker in his noble work, 
 the Ecclesiastical Polity. 
 
 § Some slight Changes made -in the Prayer Book of 1559 by James I. 
 
 On the accession of James I. [May 7, 1003] the hopes of those who wished to get rid of the 
 Prayer Book were strengthened by the knowledge that the King had been brought uj) by Presby- 
 terians. A petition was presented to him, called the " Millenary Petition," from the number of signa- 
 tures attached to it, in which it was represented that "more than a thousand " of his Majesty's subjects 
 were " groaning as under a common burden of human rites and ceremonies," from which they prayed to 
 be relieved by a redixction of the Prayer Book system to their own standard. The result of this petition 
 was the " Hampton Court Conference," an assembly of orthodox and nonconforming Clergy, summoned 
 by the King to meet in his presence at the Palace of Hampton Court, and discuss the giievances com- 
 plained of This Conference met on the 14th, 16th, and ISth of January, 1003-4, in 
 the presence of the King and the Privy Council ; but the former was so disgusted with reign of James i 
 the unreasonableness of the Puritan opponents of the Prayer Book, that he broke up 
 the meeting abruptly on the third day, without committing the Church to any concessions in the 
 direction they required. Under the same clause of the Act of Uniformity by which Queen Elizabeth 
 had directed a revision of the Calendar, the King did, however, with the advice of a Commission of 
 Bishops and Privy Councillors, cause a few changes to be made in the Prayer Book.^ 
 
 [1] The words "or remission of sins" were added to the title of the Absolution. 
 
 [2] The " Prayer for the Royal Family " was placed at the end of the Litany ; and also some 
 Occasional Thanksgivings. 
 
 [3] Two slight verbal changes were made at the beginning of the Gospels for the Second Sunday 
 after Easter and the Twentieth Sunday after Trinity. 
 
 [4] An alteration was made in one of the Rubrics for Private Baptism. [See the Ofifice.] 
 
 [5] The title of the Confirmation Service was enlarged. 
 
 [G] The latter part of the Catechism, respecting the Sacraments, was added. 
 
 [7] Some slight changes were made in the Calendar. 
 
 The book, as thus altered, was authorized by a Royal Proclamation dated March 5, 1604, and it 
 was afterwai'ds sanctioned by Convocation in the 80th of the Canons passed in the same year [A.D. 
 1604], which ordered that "the churchwardens or questmen of every Church and Chapel shall, at the 
 charge of the parish, provide the Book of Common Prayer, lately explained in some few points by his 
 Majesty's authority, accoi-ding to the laws and his Highness' prerogative in that behalf, and that with all 
 convenient speed, but at the furthest within two months after the publishing of these our Constitutions." 
 
 In the following year a petition was presented to the King from ministers in the Diocese of 
 Lincoln, in which fifty " gross corruptions " in the Prayer Book were enumerated : and they demanded 
 its total abolition as the only means by which the land could be rid of the idolatry and superstition 
 which it enjoined. But although the Puritans continued to oppose the devotional system of the 
 Church of England in this spirit during the whole of the reigns of James I. and Charles I., it was forty 
 years before they succeeded in bringing about, and then for a few years only, that total abolition of 
 the Prayer Book which they so ardently desired 
 
 § The Suppression of the Prayer Booh by the Pihritans, 
 
 The temporary overthrow of the Church of England was effected by the Long Parliament, 
 which met on November 3, 1640, and lasted until April 20, 1653; and the successive steps by which 
 
 ' These foreign fashions .anil principles were pertinaciously 
 maintained by those who liad fled the country in Queen 
 Mary's days, and returned with wliat Parker called "Ger- 
 manical natures" in Queen Elizabeth's. [SxiiYrE's Parhrr, i. 
 
 15G. &<• also Cakdwell's Conf. 117-120, for a strong illus- 
 tration of this in Convocation.] 
 
 - The Letters Patent rehearsing the authority and enumerat- 
 ing tlie alterations are printed in CAKDWEr.i,'.s Conf. p. 217-22S.
 
 26 
 
 an IDistorical 3introDuction 
 
 this was accomplished are clearly stated by the Speaker of the House of Commons in the address 
 which he made to the King from the bar of the House of Lords on May 19, 1GG2. " In order to 
 this work," he said, " Church ornaments were first taken away ; then the means whereby distinc- 
 tion or inequality might be upheld amongst ecclesiastical governors; then the forms of common 
 prayer, which as members of the public body of Christ's Church were enjoined us, were decried as 
 superstitious, and in lieu thereof nothing, or worse than nothing, introduced." [Journ. House of 
 Lords, xi. 471.] 
 
 The first movements towards this end were taken in December 1640, when " a petition 
 was brought complaining of the Church discipline in having Archbishops, Bishops, etc., using 
 the cross in Baptism, kneeling at the Communion, as unuseful in the Protestant Church " [Perfect 
 Biurnal, p. 12] ; and when the House of Commons went to St. Margaret's Church as usual to 
 receive the Holy Communion, they directed that the Communion Table should be brought down 
 from the east end of the chancel and placed in the midst of them in the Presbyterian manner 
 customary in Scotland. The House of Lords appointed a large Committee, consisting of ten 
 Bishops and twenty lay peers, with power to add to their number, to consult respecting such 
 alterations in the Prayer Book as would conciliate the Puritan ministers, who Avere persevering 
 in their jjetitions for its abolition ; but although this Committee held many sittings between March 
 1st and May 1641, their efforts at conciliation were soon found to be useless, a motion "to agree 
 upon some alterations and new additions to be inserted in the Book of Common Prayer" being 
 made and lost in September of the same year, and the opiDonents of the Church going steadily on 
 vnih their measures for its destruction.^ Shortly afterwards the House of Commons ordered that the 
 Communion Table should everywhere be removed into the body of the church, that the rails should 
 be taken away, and the raised east end of the chancel brought down to the same level as the rest 
 of the church ; and this was soon followed by " ordinances " against " innovations," as all the 
 distinctive customs of the Church of England were called, which led to the removal of fonts from 
 the churches, and to the wholesale destruction of Prayer Books, surplices, copes, organs, and all other 
 " monuments of superstition," as these were called by the prevailing party in Parliament. Soon 
 also, on December 29, 1641, most of the Bishops were thrown into prison, and in a few months 
 the Puritans boasted that 8000 Clergy had already been turned out of their parishes. [Pierce's New 
 Discoverer, p. 140.] 
 
 On July 1, 1643, the " We.stminster Assembly of Divines" was convened by the Parliament, and 
 after some negotiation with the General Assembly of the Scottish Kirk, it accepted from the latter 
 the " Solemn League and Covenant," which was subscribed by the House of Commons in St. Margaret's 
 Church on September 25th, and was afterwards sent to every parish in England and Wales to be used 
 as a Test during the Reign of Terror which followed. This docimient, which was signed with the 
 solemnities of an oath, pledged those who signed it to substitute Presbyterianism and the Scottish 
 " Directory for Worship " for the Church of England and the Book of Common Prayer, in its first two 
 Ai-ticles, which were as follows : — 
 
 " I. That we shall .sincerely, reallj-, and con.staiitly, through the grace of God, endeavour, in our several 
 places and callings, the preservation of the reformed religion in the Church of Scotland, in doctrine, woi-ship, 
 discipline, and government, against our common enemies ; the reformation of religion in the kingdoms of England 
 and Ireland, in doctrine, worship, discipHne, and government, according to the Word of God, and the example 
 of the best reformed Churches ; and shall endeavour to bring the Churches of God in the three kingdoms to the 
 nearest conjunction and uniformity in religion, confession of faith, form of church government, directory for 
 worship and catechizing ; that we and our posterity after us may as brethren live in faith and love, and the 
 Lord may delight to dwell in the midst of us. 
 
 " II. That we shall in like manner, without respect of persons, endeavour the extirpation of Popery, Prelacy 
 
 ' Izaak Walton, in his Life of Bishoj) Sanderson, havina 
 spoken of the discontent respecting the Prayer Book which 
 had been excited in England by the Scotch Covenanters, 
 writes that " their party in Parliament made many exceptions 
 against the Common Pr.iyer and Ceremonies of the Church, 
 and seemed restless for a Picformation : and although their 
 desires seemed not reasonable to the King and the learned 
 Dr. Laud, then Archbishop of Canterbury, yet to quiet their 
 consciences and prevent future confusion, they did in the year 
 1641, desire Dr. Sanderson to call two more of the Convoca- 
 tion to advise with him, and that he would then draw up 
 some such safe alterations as thought fit in the Service-Book, 
 
 and abate some of the Ceremonies that were least material, 
 for satisfying their consciences. And to this end tliey did 
 meet together privately tw'ice a week at the Dean of West- 
 minster's house for the space of three months or more. But 
 not long after that time, when Dr. Sanderson bad made the 
 Reformation for a view, the Church and State were both 
 fallen into such a confusion that Dr. Sanderson's Model for 
 Reformation became then useless." [Walton's Life of 
 Sanderson, sign, e .3.] But this statement must be looked 
 upon with some suspicion, for it appears as if Walton were 
 erroneously attriliuting to Sanderson the work of the Lords' 
 Committee.
 
 to tl)c Ipragcr leoofe. 
 
 27 
 
 (that is, Cliurcli government l:iy Archbishops, Bishops, their Chancellors and Commissaries, Deans, Deans and 
 Chapters, Archdeacons, and all other ecclesiastical officers depending on that hierarchy), superstition, heresy, 
 schism, profaneness, and whatever shall be found to be contrary to sound doctrine and the power of godliness, 
 lest we partake in other men's sins, and thereby be in danger to receive of their plagues, and that the Lord may 
 be one, and His Name one, in the three kingdoms." 
 
 This pledge was not carried out by Parliament for more than a year, the House of Lords proving 
 for some time an obstacle in the way of the House of Commons, and there being some difficulty in agree- 
 ing upon the form which the Directory was to take. At length, on January 3, 1645, the Directory passed 
 through the two Houses of Parliament, and was issued under the title of "A Directory for the Public 
 Worship of God throughout the three Kingdoms of England, Scotland, and Ireland. Together with 
 an Ordinance of Parliament for the taking away of the Book of Common Prayer, and for establishing 
 and observing of this present Directory throughout the Kingdom of England and Dominion of Wales." ' 
 This Ordinance repealed the Acts of Uniformity, and enacted that the Book of Common Prayer 
 should be " abolished " and the Directory " established and observed in all the Churches within this 
 kingdom." But as this was not so generally obeyed as was intended, another Ordinance " for the 
 more effectual putting in execution of the Directory" was passed on August 23, 1645, which forbade 
 the use of the Prayer Book in any " Church, Chapel, or public place of worship, or in any private 
 place or family within the Kingdom of England," and required all copies of the book to be given up. 
 This Ordinance also imposed some severe penaltie.?, enacting that any person who used the Book 
 of Common Prayer in public or private should, for the first offence, pay a fine of £5, for the second 
 offence a fine of £10, and for the third offence "suffer one whole year's imprisonment without 
 bail or mainprize." The refusal to adopt the rules of the Directory was visited with a fine of £2 for 
 each offence, and those who did or said anything against it were to be punished with a fine of not 
 less than £5, and not exceeding £50. These penalties, which are similar in character to those 
 imposed by the Tudor Acts of Uniformity, were rigorously exacted, as is shewn by the Records 
 of the period and by non-official histories.^ For fifteen years the prayers of the Church of 
 England could only be said in extreme privacy, and even then with danger of persecution to those 
 who used them.^ 
 
 ' The Directory waa a book of Rubrics and Canons and not 
 of prayers, the very few forms that are given being only 
 given as examples of the kind of prayer to be used by the 
 minister. In the place of the Burial Service of the Prayer 
 Book appears the following direction: "When any person 
 departeth this life let the dead body, upon the day of burial, 
 be decently attended from the house to the place appointed 
 for public burial, and there immediately interred without any 
 ceremony." This is still the custom of the Scottish Presby- 
 terian Kirk. 
 
 - Instances will be found in the Calendars of State Paper.<!, 
 Bishop Kennett's Segiater, and Walker's Sufferings of the 
 Cterr/y. 
 
 ^ It was the custom of some of those few Clergy who were 
 permitted to retain their benefices to use the Prayer Book as 
 their "Directory, "introducing as much of its actual langu.igc 
 as could be used with safety. This ciistom w.as vindicated 
 by Bisihop Sanderson in a letter to a friend in lfi.")2, and 
 entitled ".Judgement concerning submission to Usurpers," 
 in which he also explains tliat he only ceased to use the 
 Prayer Book itself when lie was deprived of it by a troop of 
 soldiers who, "immediately after Morning Service ended," 
 on a Sunday in Novendjer 1G44, " seized upon the book and 
 tore it all in jjieces. " [Walton's Life of Samln-mii, 1G78. 
 Sandkr.son's ('asfs nf Conscience, 168,'i, p. ].">". 1 Bishop 
 Jeremy Taylor published a "Collection of OlHces " for the 
 same purpose. The following n.arrative respecting Bishop 
 Bull gives us a graphic picture of the course adopted by these 
 good men : — 
 
 "The inicpiity of the times wouM not bear the constant 
 and regular use of the Liturgy ; to supply, therefore, that mis- 
 fortune, Mr. Bull formed all the devotions he offered up in 
 public, while he continued minister of this pl.ace, out of the 
 Book of t'ommon Pr.aycr, which did not fail to supply liim 
 with tit matter and proper words upon all those occasions 
 that required him to ajiply to the throne of grace with the 
 wants of his people. He had the example of one of the 
 brightest lights of that age, the judicious Dr. Sanderson, to 
 justify him in this practice : and his manner of performing 
 
 the public service was with so much fervour and ardency of 
 affection, and with so powerful an emphasis in every part, 
 that they who were most prejudiced against the Liturgy diil 
 not scruple to commend Mr. Bull as a person that prayed 
 by the Spirit, though at the same time they railed at the 
 Common Prayer as a beggarly element, and as a carn.^l per- 
 formance. 
 
 "A particular instance of this happened to him while he 
 was minister of St. George's, which, becai^e it shewcth how 
 valualde the Liturgy is in itself, and what unijeasouable pre- 
 judices are sometimes taken up against it, the reader will not, 
 I believe, think it unwortliy to be rel.atcd. He was sent for 
 to b.aptize the child of a ] lisscnter in his p.arish, upon which 
 occasion he made use of the ollice of Baptism, as prescribed 
 by the Church of England, which ho had got entirely by 
 heart ; and he went through it with so much readiness and 
 freedom, and yet with so much gravit)' and devotion, and 
 gave that life and spirit to .all th.it he delivered, that the 
 whole audience was extremely allected with his performance; 
 •and notwithst.anding th.at he used the sign of the cross, yet 
 they were so ignorant of the ofliees of the Church that they 
 did not thereljy discover that it was tlie Common I'r.ayer. 
 But after that he had concluded that holy action, the f.ather 
 of the child returned him a gre.at m.auy th.anks, intimating at 
 the same time with how much greater edification they prayed, 
 who entirely depended upon the Spirit of God for His assist- 
 ance in their extempore effusions, than those did ^\ho tied 
 themselves up to premedit.ated forms ; and that if lie h.ad not 
 made the sign of tlie cross, that badge of I'opery, as lie called 
 it, nobody could have formed the least objection against his 
 excellent prayers. Ujjon which Mr. Ihill, hoiiing to recover 
 him from his ill-grounded prejudices, shewed him the oflice of 
 Bajitism in the Liturgy, wherein was contained every prayer 
 which he had ofl'ered up to God m\ that occasion ; which, 
 with farther arguments that he then urged, so cflfectually 
 wrought upon the good man and his whole family, that they 
 always after that time fref|uented the parish church, and 
 never more absented themselves from ilr. Bull's connnunion.'' 
 [Nelson's Life of BnU, p. 31.]
 
 28 3n Ipistorical 3lntroDiiction 
 
 THE REVISED PEAYER BOOK OF A.D. 1662. 
 
 It was quaintly said by Jeremy Taylor, comparing the fate of the Book of Common Prayer to 
 that of the roll sent by Jeremiah to Jehoiakim, " This excellent Book hath had the fate to be cut in 
 pieces with a penknife and thrown into the fire, but it is not consumed " [Taylor's Coll. of Offices, 
 Pref.], and his faith and foresight were rewarded by seeing its full and complete resuscitation. When 
 the Republican form of government collapsed upon the death of Cromwell, the restoration of the ancient 
 Constitution of the country involved the restoration of its ancient Church, and consequently its ancient 
 system of devotion as represented by the English Offices that had been in use for nearly a century 
 before the Revolution. When the time drew near for the return of Charles II. to the throne of his 
 fathers, Prayer Books were brought from their hiding-places, printers began to prepare a fresh supply, 
 and its offices began to be openly used, as in the case of the good and great Dr. Hammond, who was 
 interred with the proper Burial Service on April 26, 1660. Before the end of 1660 the demand for 
 Prayer Books had been so gi'eat, notwithstanding the number of old ones which had been preserved, 
 that five several editions in folio, quarto, octavo, and a smaller size are known to have been printed.^ 
 
 Charles II. landed in England on May 26, 1660, the Holy Communion having been celebrated 
 on board the " Naseby " at a very early hour in the morning ; probably by Cosin, the King's 
 Chaplain, whose influence was afterwards so great in the revision of the Prayer Book. As soon as the 
 Court was settled at Whitehall, Divine Service was restored in the Chapel Royal. On July 8th, 
 Evelyn records in his Diary [ii. 1.52] that " from henceforth was the Liturgy publicly used in our 
 Churches." Patrick is known to have used it in his church on July 2nd ; and Cosin, who reassumed 
 his position as Dean of Peterborough at the end of that month, immediately began to use it in his 
 Cathedral. From Oxford, Lamplugh (subsequently Archbishoi^ of York) writes on August 23, 1660, 
 that the Common Prayer was then used everywhere but in three colleges," shewing how general had 
 been its restoration in the University Chapels, and perhaps also in the City Churches. By October 
 1661, Dean Barwick had restored the Choral Service first at Durham, and then at St. Paul's. The 
 feeling of the people is indicated by several petitions which were sent to the King, praying that their 
 ministers might be compelled to use the Prayer Book in Divine Service, the Mayor and Jurats of 
 Faversham (for example) complaining that their Vicar, by refusing to give them the Common Prayer, 
 is "thus denying them their mother's milk."^ The nonconforming ministers at first allowed that 
 they could use the gi-eatest part of the Prayer Book ; yet when requested by the King to do so, 
 with the concession that they should omit such portions as offended their consciences, they declined;^ 
 but on the part of the Laity in general the desire for its restoration seems to have been much greater 
 than could be sujiposed, considering how many had never (as adults) even heard a word of it used in 
 church ; and probably had never even seen a Prayer Book. 
 
 Before the King had left the Hague, a deputation of Presbyterian ministers, including Reynolds, 
 Calamy, Case, and Manton, had gone over to him to use their influence in persuading him that the use 
 of the Prayer Book having been so long discontinued, it would be most agi'eeablc to the English people 
 if it wei'e not restored ; and especially to dissuade him from using it and the surplice, in the Chapel 
 Royal. The subsequent conduct of the House of Commons ^ shewed that this was a very daring 
 misrepresentation of the state of the public mind on the subject ; but the King appears to have been 
 aware that it was so, for he declined, with much warmth, to agree to the impertinent and unconstitu- 
 tional request, telling them in the end of his reply, that " though he was bound for the present to 
 
 ' The writer has examined eight copies of 1660 and one of j seized by mistake, supiwsing them to be falsely printed. 
 
 1661 in the Library of the British Museum, and also one of a j [StaU Papers, Dora. Charles II. xxxix. 87; xlvii. 67.] 
 
 very rare edition, similar to a copy which formerly belonged - State Papers, Dom. Charles II. xi. 27. 
 
 to Mr. Maskell [B. M. ,S407, e\ which was discovered at the I » Ibid, xxxii. 97, 109 ; 1. 22. 
 
 bottom of the Pariah Chest of Grasmere in the year 1878. ! * Kennett's Register, p. 629. 
 
 The Museum Library possesses copies of all the sizes men- I "' The House of Lords proposed to insert a proviso in the 
 
 tioned above. i Act of Uniformity making the use of the Surplice and Sign of 
 
 Among the State Papers there is a record that John | the Cross optional as "things indifferent," but the House of 
 
 Williams and Francis Eglesfield printed an edition against Commons emphatically refused, on May 7, 1662, to accept 
 
 the King's return, and what copies remained in tlieir ware 
 house were seized by agents of Bill the King's printer on 
 November 7, 1660. There is extant also a royal mandate to 
 Bill, dated July 25, 1661, commanding him to restore to R. 
 Royston, of Oxford, a quantity of Prayer Books which he had 
 
 this proviso, defending the use of it, and declaring that it 
 was "better to impose no ceremonies than to dispense with 
 any," and that it was very incongruous while settling 
 nniformitv to establish schism." [House of Lords' Jovrn. xi. 
 446.]
 
 to tf)C Prater IBook. 
 
 29 
 
 tolerate much disorder and indecency in the exercise of God's worship, he would never in the least 
 degree, by his own practice, discountenance the good old order of the Church in which he had been 
 bred." ^ As we have already seen, the Prayer Book was restored to use in the Chapel Royal 
 immediately after the King's i-eturn. 
 
 On July 6, 1660, five weeks afterwards, there was a debate in Parliament respecting the 
 settlement of religion. Some suggested that the restoration of the " old religion " was the only 
 settlement required ; but in the end it was agi'eed to pray the King that he would call an assembly of 
 Divines for the purpose of considering the subject. The King, however, issued a " Declaration " on 
 October 25, 1660, in which he refers to his letter from Breda, jDromising toleration to all opinions, 
 and to the visit of the Presbyterian preachers ; and complains of the intolerant spirit which is shewn 
 towards himself by the Presbyterians in wishing to deprive him of the services in the Chapel Royal, 
 and in much misrepresenting his words, acts, and motives. He states that it had been his intention to 
 call a Synod at once to consider the affairs of the Church, but that personal feeling is so strong as to 
 make such a step unwise for the present. Throughout this Declaration the King assumes that the 
 Church is restored in its integrity; but promises that he will call an assembly of " learned Divines, 
 of both persuasions," to review the " Liturgy of the Church of England, contained in the Book of 
 Common Prayer, and by law established ; " again exhorting those who cannot conscientiously use the 
 tvhole of it, to use such portions as they do not object to.- 
 
 It was in fulfilment of this promise that a Roj-al Commission was addressed on March 25, 1661, 
 to the following Divines, who constituted what is known as the " Savoy Conference," from its place of 
 meeting, in the Master's lodgings at the Savoy Palace or Hospital in the Strand, the Master at that 
 time being the Bishop of London : — 
 
 On the Church sidt 
 
 Accepted Frewen, Archbishop of York. 
 
 Gilbert Sheldon, Bishop of Loudon, afterwards 
 Archbishop of Canterbury. 
 
 John Cosiu, Bisshoj) of Durham. 
 
 John Warner, Bishop of Rochester. 
 
 Henry King, Bishop of Chichester. 
 
 Humphry Henchman, Bishop of Salisbury, after- 
 wards of London. 
 
 George Morley, Bishop of Worcester, afterwards 
 of Winchester. 
 
 Robert Sanderson, Bishop of Lincoln. 
 
 Benjamin Laney, Bishop of Peterborough, after- 
 wards of Lincoln and Ely. 
 
 Brian Walton, Bishop of Chester. 
 
 Richard Sterne, Bishop of Carlisle, afterwards 
 Archbishop of York. 
 
 John Gauden, Bishop of Exeter, afterwards of 
 Worcester. 
 
 On the Presbyterian side. 
 
 Edward Reynolds, Bishop of Norwich. 
 
 Anthony Tuckney, D.D., Master of St. John's, 
 Cambridge. 
 
 John Conant, D.D., Reg. Prof Div., Oxford. 
 
 William Spurstow, D.D. 
 
 John Wallis, D.D., Sav. Prof Geom., Oxford 
 
 Thomas Mnnton, D.D. [oft'ered Deanery of Ro- 
 chester.] 
 
 Eilmund Calamy [offered Bishopric of Lichfield]. 
 
 Richard Baxter [oft'ered Bishopric of Hereford]. 
 
 Arthur Jackson. 
 
 I 
 
 Thomas Case. 
 Samuel Clarke. 
 
 Matthew Newcomen. 
 
 Coadjutors. 
 
 Thomas Horton, D.D. 
 
 John Earle, Dean of Westminster, afterwards 
 Bishop of Worcester and Salisbury. 
 
 Peter Heylin, D.D., Subdean of Westminster. 
 
 John Hacket, D.D., afterwards Bi.shop of Lichfield. 
 
 John Barwick, D.D., afterwards Dean of St. Paul's. 
 
 Peter Gunning, D.D., afterwards Bishop of Chi- 
 chester and Ely. 
 
 John Pearson, D.D.,' afterwards Bishop of Chester. John Lightfoot, D.D 
 
 Thomas Jacomb, D.D. 
 William Bate. 
 John Rawlinson. 
 William Cooper. 
 
 Clarendon, History of the Great Jiehtliion, iii. 990. 
 ' Cardwell'.s Conf. p. 28fi. 
 ' "And was after by SyiKnl cDininissiuneil to review the 
 
 Cominon Prayer book " [Fotheroill's MS. York Miuster 
 Lib.].
 
 30 an It)t0toncal 3lntroDuction 
 
 Thomas Pierce, D.D. John Collings, D.D. 
 
 Anthony Sparrow, D.D., afterwards Bishop of Benjamin Woodbridge, D.D. 
 
 Exeter and Norwich. 
 Herbert Thorndike, D.D. William Drake, 
 
 As this Conference was the last official attempt to reconcile what was afterwards called the " Low 
 Church party" and Dissenters to the cordial use of the Catholic offices of the Church, it will be 
 desirable to give a short account of its proceedings. The Letters Patent authorized the Commissioners 
 " to advise upon and review the said Book of Common Prayer, comparing the same with the most 
 ancient liturgies which have been used in the Church in the primitive and purest times ; and to that 
 end to assemble and meet together from time to time, and at such times within the space of four 
 calendar months now next ensuing, in the Master's lodgings in the Savoy in the Strand, in the county 
 of Middlesex, or in such other place or places as to you shall be thought fit and convenient ; to take 
 into your serious and grave considerations the several directions, rules, and forms of prayer, and things in 
 the said Book of Common Prayer contained, and to advise and consult upon and about the same, and the 
 several objections and exceptions which shall now be i-aised against the same. And if occasion be, to 
 make such reasonable and necessary alterations, corrections, and amendments therein, as by and between • 
 you the said Archbishop, Bishops, Doctors, and persons hereby required and authorized to meet and 
 advise as aforesaid, shall be agreed upon to be needful or expedient for the giving satisfaction unto 
 tender consciences, and the restoring and continuance of peace and unity in the Churches under our 
 protection and government ; but avoiding, as much as may be, all unnecessary alterations of the forms 
 and liturgy wherewith the people are already acquainted, and have so long received in the Church of 
 England." ' 
 
 This Commission met at the Savoy in the Strand on April 15th, and its sittings ended on July 24, 
 IGGl : the Session of Parliament and Convocation commencing on May 8th of the same year. "The 
 points debated," writes Izaak Walton, " were, I think, many ; some affirmed to be trath and reason, 
 some denied to be either ; and these debates being then in words, proved to be so loose and perplexed 
 as satisfied neither party. For some time that which had been affirmed was immediatel}' forgot or 
 denied, and so no satisfaction given to either party. But that the Debate might become more useful, 
 it was therefore resolved that the day following the desires and reasons of the Nonconformists should 
 be given in writing, and they in writing receive answers from the conforming party." [Walton's Life 
 of Sanderson, sign. 1.] The " several objections and exceptions " raised against the Prayer Book were 
 thus presented to the Bishops in writing, and they are all on record in two or three contemporary 
 reports of the Conference, of which one is referred to in the footnote, being also printed at length in 
 Cardwell's Conferences on the Book of Common Prayer. Some of these "exceptions" were of 
 importance, one requiring that the whole of the responsive system of the Prayer Book should be abolished, 
 even the Litany being to be made into one long prayer, and nothing said in Divine Service by any one 
 except the Minister, unless it were Amen. Another required the abolition of Lent and Saints' Days. 
 But most of the exceptions were of a frivolous kind, and the remai-ks which accompanied them were 
 singularly bitter and uncharitable, as well as diffuse and unbusiness-like. It seems almost incredible 
 that grave Divines should make a great point of " The Epistle is written in " being an untrue 
 statement of the case when a portion of a prophecy was read and technically called an " Eijistle ;" or 
 that they should still look upon it as a serious grievance when the alteration conceded went no further 
 than " For the Epistle :" or again, that they should spend their time in writing a long complaint about 
 the possibility of their taking cold by sajang the Burial Service at the grave. Yet sheets after sheets 
 of their papers were filled with objections of this kind, and with long bitter criticisms of the principles 
 of the Prayer Book. The Bishops replied to them in the tone in which Sanderson's Preface to the 
 Prayer Book is written, but they seem to have keenly felt what Sanderson himself expressed — mild 
 and gentle as he was — when he long afterwards said of his chief opponent at the Savoy, " that he 
 had never met with a man of more pertinacious confidence, and less abilities, in all his conversation." ^ 
 
 1 Cariiwell's Conf. 257-3GS. "Graiul Debate between 
 the most Reverend the Bishops and the Presbyterian Di\Tnes. 
 . . . The most perfect copy." 1G61. iSVc ,ilso Heywood's 
 Documents rdatiiKj to the Settlement of the Church of England 
 by the Act of Uniformit;/ of 1662, published in 1862. 
 
 - Walton writes. Bishop Pearson "told me very lately that 
 one of the Dissenters (which I could, but forbear to, name) 
 
 appeared to Dr. Sanderson to be so bold, so troublesome, and 
 so illogical in the dispute as forced patient Dr. Sanderson, 
 who was then Bishop of Lincoln and a Moderator with other 
 Bishops, to say ^vith an unusual earnestness, that he had 
 never met with a man of more pertinacious confidence, and 
 less .abilities, in all his conversation." [Walton's Life of 
 I Sanderson, sign. 13.]
 
 to tf)C Iprager 1i5oofe. 31 
 
 Perhaps too they were reminded of Lord Bacon's saying respecting his friends, the Nonconfonnists of 
 an earlier day, that they lacked two principal things, the one learning, and the other love. 
 
 The Conference was limited by the Letters Patent to four months' duration, but when that time 
 had drawn to an end little had been done towards a reconciliation of the objectors to the use of the 
 Prayer Book. Baxter had composed a substitute for it, occupying, as he states in his Life and Times, 
 " a fortnight's time " in its composition ; but even his friends would not accept it as such, and probably 
 Baxter's Prayer Book never won its way into any congregation of Dissenters in his lifetime or after- 
 wards. In Queen Elizabeth's time Lord Burleigh had challenged the Dissenters to bring him a 
 Prayer Book made to fit in with their own principles ; but when this had been done by one party of 
 Dissenters, another party of them offered six hundred objections to it, which were more than they 
 offered to the old Prayer Book. The same spirit appears to have been shewn at the Savoy Conference ; 
 and the ^Jriuciple of unity was so entirely confined to unity in opposition, that it was impossible for 
 any solid reconciliation of the Dissenters to the Church to have been made by any concessions that 
 could have been offered. After all the " exceptions " had been considered and replied to by the 
 Bishops' side (replies again r-plicd to by the untiring controversial pens of the opposite party), the 
 result of the Commission was exhibited in the; following list of changes to which the Bishoi^s were 
 willing to assent : — 
 
 The Concessions offered by the Bishops at the Savoy Conference. 
 
 § 1. We are willing that all the epistles and gospels be used according to the last translation. 
 
 § 2. That when anj^ thing is read for an epistle which is not in the epistles, the superscription 
 shall be " For the epistle." 
 
 § 3. That the Psalms be collated with the former translation, mentioned in rubr., and printed 
 according to it. 
 
 § 4. That the words " this day," both in the collects and prefaces, be used only upon the day 
 itself; and for the following days it be said, " as about this time." 
 
 § o. That a longer time be required for signification of the names of the communicants ; and the 
 words of the rubric be changed into these, " at least some time the day before." 
 
 ij G. That the power of keeping scandalous sinners from the communion may be expressed in the 
 rubr. according to the xxvith and xxviith canons ; so the minister be obliged to give an account of the 
 same immediately after to the ordinary. 
 
 § 7. That the whole preface be prefixed to the commandments. 
 
 § 8. That the second exhortation be read some Sunday or Holy Day before the celebration of 
 the communion, at the discretion of the minister. 
 
 § y. That the general confessioij at the communion be pronounced by one of the ministers, the 
 people saying after him, all kneeling humbly upon their knees. 
 
 § 10. That the manner of consecrating the elements be made more explicit and express, and to 
 that purpose these words be put into the rubr., " Then shMll ho put his hand upon the bread and 
 break it," " then shall he put his hand unto the cup." 
 
 § 11. That if the -font be so placed as the congregation cannot hear, it may be referred to the 
 ordinary to jilace it more conveniently. 
 
 § 12. That these words, "yes, they do perform these," etc., may be altered thus: "Because they 
 ])romise them both by their sureties," etc. 
 
 § 13. That the words of the last rubr. before the Catechism may be thus altered, "that children 
 being baptized have all things necessary for their salvation, and dying before they commit any actual 
 sins, be undoubtedly saved, though they be not confirmed." 
 
 § 14. That to the rubr. after confirmation these words may be added, " or be ready and desirous 
 to bo confirmed." 
 
 § 15. That these words, "with my body I thee worship," may be altered thus, "with my body 1 
 thee honour." 
 
 § IG. That these words, " till death us depart," be thus altered, " till death us do part." 
 
 § 17. That the words " sure and certain " may be left out. 
 
 The Conference being ended, and with so little practical result, the work of Revision was com- 
 mitted to the Convocations of the two Provinces of Canterbury and York. On Jimc 10, IGGl, a Licence 
 from the Crown had been issued to the Archliishop of Canterbury [Juxon], cmjiowering the Convoca-
 
 32 an IDistorical 3introDuction 
 
 tion of his Province to "debate aud agree upon such points as were committed to their charge." ^ 
 Another was issued to the Ai-chbishop of York [Frewen], of a similar tenor, on July 10th [or 2ord]. 
 But little was likely to be done while the Savoy Conference was sitting, beyond preparation for future 
 action. A fresh Licence was issued on October 10th, by which the Convocation of Canterbury Avas 
 definitely directed to review the Book of Common Prayer and the Ordinal,^ under the authority of the 
 Commission sent to them on the 10th of June :'' and on November 22nd a similar letter was sent to 
 the Archbishop of York. This letter enjoined the Convocations to review the Prayer Book, and then 
 to present it to " us for our further consideration, allowance, or confirmation." 
 
 It is probable that much consideration had been given to the subject during the five months that 
 elapsed between the issue of the first Licence and that of the second, as a Form for the 29th of May 
 had been agreed upon, and also the OfRce for Adult Baptism. When, however, the Convocation of 
 Canterbury met on November 21, 1661, "the King's letters were read," and the revision of the Prayer 
 Book was immediately entered upon with vigour and decision.^ The Upper House appointed a Com- 
 mittee, consisting of the following 
 
 Matthew Wren, Bishop of Ely. 
 
 Robert Skinner, „ Oxford. 
 
 John Warner, „ Rochester. 
 
 Humphry Henchman, „ Salisbury. 
 
 George Morley, „ Worcester. 
 
 Robert Sanderson, ,, Lincoln. 
 
 William Nicholson, ,. Gloucester. 
 
 John Cosin, „ Durham. 
 
 The last named had been invited (with tne Archbishop of York, and the Bishops of Carlisle and 
 Chester) to be present and assist at the previous session of the Southern Convocation ; and was now 
 appointed on the Committee as the most learned ritualist among the Bi.shops. Wren, Warner, and 
 Skinner had been Bishops in the Convocation of 1640." 
 
 It was necessary that the co-oj)eration of the York Lower House of Convocation should be secured : 
 the Archbishop and three Bishops of that Province, the Bishops of Durham, Carlisle, and Chester, 
 therefore wrote to Dr. Neile, the Prolocutor of York Convocation, saying that they sat in consultation 
 with the Bishojjs of the Province of Canterbury, and adding that as the time was very short for the 
 work in hand, it would much facilitate its progress if some Clergy were appointed to act in the 
 Southern Convocation as Proxies for the Northern. Eight such jDroxies were appointed, three of whom 
 were members of the Lower House of Canterbury Province, the Prolocutor and the Deans of St. Paul's 
 and Westminster, and five of the Lower House of York." 
 
 The Committee of Bishops met at Ely House ; aud Sancroft, at this time Rector of Houghton-le- 
 Spring, Prebendary of Durham, and Chaplain to Cosin, acted as their Secretai'y. Bishop Cosin had 
 prepared a folio Prayer Book of 1619, in which he had written down in the margin such alterations as 
 he considered desirable : and this volume, which is preserved in the Cosin Library, Durham [D. III. 5], 
 has been thoroughly examined for the present work, all the alterations so made being either referred 
 to or printed in the Notes.^ This volume was evidently used as the basis of their work by the Bishops, 
 although (as will be seen) they did not adopt all the changes proposed by Cosin, and introduced others 
 which arc not found in his Prayer Book. They were thus enabled to proceed rapidly with the work 
 of revision, and on November 23rd sent a poition of their labours down to the Lower House, which 
 returned it on the 27th. The whole Prayer Book was completed by December 20, 1661, and a form 
 
 ' State Papers, Dom. Charles II. xliii. October 10. I so had about twenty members of the Lower House of 
 
 - Kennett's Reghfer, p. 50.3. 1661. 
 
 ' Stale Papers, Dom. Charles II. xliii. October 10. " Kennett's Reijhtcr, pp. 563-56 
 
 ■* Kennett's Keghter, p. 5()4. 
 
 ^ The Bishops returned to tlieir seats in the House of Lords 
 on November 20th, and from that time the junior Bishop s.iid 
 prayers daily as formerly. The Presbyterian minister had 
 been ' ' excused from attendance " on the House of Commons 
 on October 7, IGGO. 
 
 •^ Archbishop Juxon, Bishops Duppa, Piers, and Roberts, 
 liad also been Bishops in 1640. Four other Bishops in 
 the Upper House of 1661, Sheldon, Floyd, Griffith, and 
 Ironside, had been in the Lower House in 1640, and 
 
 8 A fair copy of this volume, written by Sancroft in a 
 Prayer Book of 1634, is preserved in the Bodleian Library 
 [Arch. Budl. D. 28], and has been collated with the original 
 for the present work. Cosin had also written three sets of 
 Notes on the Prayer Book ; and had prepared a fourtli, 
 suggesting amendments which he considered to be necessary, 
 several years before. These are collected in the fifth volume 
 of his Works, publislied in the Library of Anglo-Catholic 
 Theologj-. Some MS. Notes on the Prayer Book, Harl. MS. 
 T311, ai-e also said to be his. {See p. 36, note.]
 
 to tU ipraycr IBook. 
 
 of Subscription was then agreed upon, of wliicli a copy in Bishop Cosin's handwriting is inserted in his 
 Durham Book, and which is also to be found, with all the names attached, in the Manuscript volume 
 originally annexed to the Act of Uniformity. 
 
 Meanwhile Parliament was busily engaged in elaborating a new "Act for the Unifonnity of 
 Publick Prayers and Administration of Sacraments and other Rites and Ceremonies : and for 
 establishing the Form of Making, Ordaining, and Consecrating Bishops, Priests, and Deacons in the 
 Church of England " [14 Car. II. c. 4], to which it was necessary to annex a Pi-ayer Book, as in the case 
 of preceding Acts of Uniformity, as the Book to which the Act referred and which was incorporated 
 with it. There is thus not only an Ecclesiastical but a Parliamentary histoiy of the Prayer Book, 
 extending from June 25, 16C1, to May 19, 1CG2 ; and it is very worthy of remark that the desire for 
 the statutory restoration of the Church system of Divine Service was so great as to cause considerable 
 impatience on the part of the Commons at the delay which occuiTcd through the Savoy Conference 
 and through the careful deliberation with which Convocation carried on the work of revision. This 
 Parliamentary history of the Praj'er Book is, however, of so much interest and importance that the 
 details of it, as they appear on the Journals of the two Houses, must be referred to at some length. 
 
 On June 25, IGGl, the House of Commons ordered, " That a Committee be appointed to view the 
 several laws for confirming the Liturgy of the Church of England ; and to make search, whether the 
 original book of the Liturgy, annexed to the Act passed in the fifth and sixth years of the reign of 
 King Edward the Sixth, be yet e.xtant ; and to bring in a compendious Bill to supply any defect in 
 the former laws ; and to provide for an eifectual confonuity to the Liturgy of the Church, for the time 
 to come." The Bill was brought in on June 29th, and read a second time on July 3rd, a Prayer Book 
 of 1604 being temporarily annexed to it. When the Bill was committed on the latter day an instruction 
 was given to the Committee, a very large one, that " if the original Book of Common Prayer cannot be 
 found, then to report the said printed book, and their opinion touching the same ; and to send for 
 persons, papers, and records." The search for the original Prayer Book proved fruitless, and when the 
 Bill was read a third time on July 9th, " a Book of Common Prayer, intituled ' The Book of Common 
 Prayer, and Administration of the Sacraments, and other rites and ceremonies of the Church of 
 England,' which was imprinted at London in the year 1604, was, at the clerk's table, annexed to the 
 said Bill, part of the two prayers, inserted therein before the reading psalms being first taken out, and 
 the other part thereof obliterated." On the following day the Bill with the Book annexed was sent up 
 to the House of Lords, and was not again sent back to the House of Commons until April 10, 1662, 
 the delay being caused by the proceedings of the Savoy Conference and of the Convocation. 
 
 The Bill was read a first time in the House of Lords as long afterwards as January 14, 1662 ; and on 
 the 17th it was read a second time and committed. A message was brought from the House of Commons 
 on the 28th urging the Lords to expedition, but on February 13, 1662, the Earl of Dorset reported, " That 
 the Committee for the Bill for Uniformity of Worship have met oftentimes, and expected 9, book of 
 Uniformity to be brought in ; but, that not being done, their Lordships have made no progress therein ; 
 therefore the Committee desires to know the pleasure of the House, whether they shall proceed upon 
 the Book brought from the House of Commons, or stay until the other Book be brought in. Upon 
 this, the Bishop of London signified to the House, ' That the Book will very shortly be brought in.' " 
 
 In the Letters Patent, under the authority of which the Convocations were acting, the latter were 
 directed, when they had revised the Prayer Book, to present it to the King " for our further considera- 
 tion, allowance, or confirmation." The revision had been completed on December 20, 1661, and the 
 direction given in the Letters Patent was complied with by sending to the King the fairly written 
 Manuscript copy of the new Prayer Book as it had been subscribed by the two Houses of Convocation 
 on that day. It was not to be expected, however, that the King and his Council should collate every 
 page of this volume with the Prayer Book formerly in use, and therefore a folio black-letter Prayer 
 Book of 1636 was also sent, in which the changes were carefully entered by Sancroft.^ Two tables had 
 also been made, on a separate paper, the one of " Alterations " and the other of " Additions," in which the 
 " Old " text and the " New " text were put in parallel columns : at the end of the first table this note 
 being added, " These are all y" materiall Alterations, y^ rest are onely verball or ye changeing of some 
 Kubricks for ye better performing of y^ Service or ye new moulding some of yo Collects." ^ A Privy 
 Council was then summoned, at which four Bishops were ordered to be present. This met on 
 
 ' A photozincographed facsimile of this volume was "pub- I the Lord Commissioners of Her Majesty's Treasury," in the 
 liahed for the Royal Commission on Ritual, by authority of | year 1S71. ' See p. 38.
 
 34 3n ipistorical 3lntt:oDuction 
 
 Febniary 24, 1662, the Bishops of London, Uiirliam, Salisbury, Worcester, and Chester being 
 present : " at which time the Book of Common Prayer, with the Amendments and Additions, as it was 
 prepared by the Lords Bishops, was read and approved, and ordered to be transmitted to the House of 
 Peers, with this following recommendation, signed by His Majesty:" — 
 
 "Charles ]!. 
 
 "His majesty having, according to his Declaration of the 25th of October, 1660, granted his commission 
 under the great seal, to several bishops and other divines, to review the Book of Connuon Prayer, and to prepare 
 such alterations and additions as they thought fit to offer : afterwards the convocations of the clergy of both the 
 provinces of Canterbury and York were by his majesty called and assembled, and are now sitting. And his 
 Majesty hath been pleased to authorize and require the presidents of the said convocations, and other the bishops 
 and clergy of the same, to review the said Book of Common Prayer, and the book of the form and manner of 
 making and consecrating of bishops, priests, and deacons ; and that, after mature consideration, they should make 
 such additions or alterations in the said books respectively as to them should seem meet and convenient ; and 
 should exhibit and present the same to his majesty in writing, for his majesty's further consideration, allowance, 
 or confirmation. Since which time, upon full and mature deliberation, they the said presidents, bishops, and 
 clergy of both provinces, have accordingly reviewed the said books, and have made, exhibited, and presented to 
 his majesty in writing, some alterations, which they think fit to be inserted in the same, and some additional 
 prayers to the said Book of Common Prayer, to be used upon jiroper and emergent occasions. 
 
 "All which his majesty having duly considered, doth, with the advice of his council, fully approve and allow 
 the same ; and doth recommend it to the House of Peers, that the said Book of Common Prayer, and of the form 
 of ordination and consecration of bishops, priests, and deacons, with those alterations and additions, be the book 
 which, in and by the intended Act of Uniformity, shall be appointed to be used, by all that officiate in all 
 cathedral and collegiate churches and chapels, and in all chapels of colleges and halls in both the universities, and 
 the colleges of Eton and AVinchester, and in all parish churches and chapels within the kingdom of England, 
 Dominion of Wales, and town of Berwick-upon-Tweed, and by all that make or consecrate bishops, priests, or 
 deacons, in any of the said places, under such sanctions and penalties as the parliament shall think fit. 
 
 " Given at our court, at Whitehall, the 24th day of February, 1661 " [New Style 1662]. 
 
 The Journals add, " The book mentioned in his majesty's message was brought into this House ; 
 which is ordered to be referred to the committee for the Act of Uniformity." Lord Clarendon mentions 
 that the Revised Book, that is, the MS. which the members of Convocation had subscribed, was 
 "confirmed by his Majesty under the Great Seal of England;" and as, being Chancellor at the time, 
 the Seal would have been afhxed by his direction, it seems impossible that he should have been 
 mistaken, though no trace of the Great Seal is now to be found in connection with the volume. 
 
 A few days afterwards, on March 3, 1662, a conciliatory explanation of the delay was given by the 
 King himself to the House of Commons, as is shewn by the following entry in its Journals : — 
 
 " [The king having commanded the Commons to attend him in the banqueting-house, Whitehall, on Saturday, 
 1st March, they did so ; and the speaker read his majesty's speech to the house, on the following ]\Ionday. In 
 the course of it his majesty said : — ] 
 
 " ' Gentlemen, I hear you are very zealous for the church, and very solicitous, and even jealous, that there is 
 not expedition enough used in that affair. I thank you for it, since, I presume, it proceeds from a good root of 
 piety and devotion : but I must tell you I have the worst luck in the world, if, after all the reproaches of being a 
 papist, whilst I was abroad, I am suspected of being a presbyterian now I am come home. I know you will not 
 take it unkindly, if I tell you, that I am as zealous for the church of England, as any of you can be ; and am 
 enough acquainted with the enemies of it, on all sides ; that I am as much in love with the Book of Common 
 Prayer, as you can wish, and have prejudice enough to those that do not love it ; who, I hope, in time will be 
 better informed, and change their minds : and you may be confident, I do as much desire to see a uniformity 
 settled, as any amongst you : I pray, trust me, in that affair ; I promise you to hasten the despatch of it, with all 
 convenient speed ; you may rely upon me in it. 
 
 "'I have transmitted the Book of Coumion Prayer, with those alterations and additions which have been pre- 
 sented to me by the Convocation, to the House of Peers with my approbation, that the Act of Uniformity may 
 relate to it : so that I presume it will be shortly despatched there ; and when we have done all we can, the well 
 settling that affair will require great prudence and discretion, and the absence of all passion and precipitation.' " 
 
 Parliament now proceeded to the completion of the Act of Uniformity without any further delay. 
 The Lords' Committee reported to the House on March 13, 1662, and on that and the following two 
 days the " alterations and additions " were read ;i " which being ended, the Lord Chancellor, in the 
 name, and by the directions of the House, gave the Lords and Bishops thanks, for their care in this 
 
 > In the original rough Minutes of proceedings taken by I Preface was read." This shews the purpose for which the 
 
 the Clerks it is stated that "after debate it was resolved that I "printed book" sent with the "fairly written" MS. was 
 
 the amendments and alterations in the printed book should | prepared. Both books are mentioned subsequently as being 
 
 be read, which was this day begun accordingly, and so the .sent down to the House of Commons.
 
 to tf)e pcagct TSoofe. 35 
 
 business ; and desired their Lordships to give the Ukc thanks, from this House, to the other House of 
 Convocation, for their pains herein." On the 17th the " House took into consideration the Bill 
 concerning Uniformity in Public Worship, formerly reported from the committee. And, upon the 
 second reading of the alterations and provisos, and considerations thereof, it is ordered, that this House 
 agrees to the preamble, as it is now brought in by the committee. And the question being put, 
 ' Whether this book that hath been transmitted to this House from the King shall be the book to 
 which the Act of Uniformity shall relate ? ' it was resolved in the affirmative." 
 
 Alter the Act had been carefully considered clause by clause, it was read a third time and passed 
 on April 9, 1662, and before holding a conference with the Commons on the following day "the 
 House directed that the Book of Common Prayers, recommended from the King, shall be delivered to 
 the House of Commons, as that being the Book to which the Act of Uniformity is to relate ; and also 
 to deliver the book wherein the alterations are made, out of which the other Book was fairly written ; 
 and likewise to communicate to them the King's message, recommending the said book ; and lastly, to 
 let the Commons know, ' That the Lords, upon consideration had of the Act of Uniformity, have thought 
 fit to make some alterations, and add certain provisos, to which the concurrence of the House of 
 Commons is desired.' " 
 
 The "book wherein the alterations are made" was the black-letter Prayer Book of 1536, which 
 has already been mentioned ; " the other book " which had been " fairly written " out of it was the 
 Manuscript volume to which the membei-s of Convocation had appended their subscriptions, and which 
 was afterwards "joined and annexed" to the Act of Uniformity: both volumes being still preserved in 
 the House of Lords.^ 
 
 On April 11, 1662, the Act of Unifonnity was again in the House of Commons, and on the 14th 
 " the amendments in ' The Book of Common Prayer, and Administration of the Sacraments and other 
 Rites and Ceremonies of the Church of England,' sent from the Lords ; the transcript of which Book, so 
 amended, therewith sent, they desire to be added to the Bill of Uniformity, instead of the book sent up 
 therewith, was, in part, read." 
 
 The reading was finished the same afternoon, and on the following day a Committee was appointed 
 " to compare the Books- of Common Prayer, sent down from the Lords, with the book sent up from this 
 House ; and to see whether they difler in anything besides the amendments, sent from the Lords, and 
 already read in this House, and wherein ; and to make their report therein, with all the speed they can. 
 And, for that purpose, they are to meet this afternoon, at two of the clock, in the Speaker's chamber." 
 
 The Committee sat late and early, and reported to the House on the afternoon of the 16th, 
 receiving the special thanks of the House for their expedition. The question was then put, " Whether 
 debate shall be admitted to the amendments made by the Convocation in the Book of Common Prayer, 
 and sent dowai by the Lords to this House ? " when ninety members voted for and ninety-six against 
 a debate. Afterwards the question was put, " That the amendments made by the Convocjition, and 
 sent down by the Lords to this House, might, by the order of this House, have been debated, and it 
 was resolved in the affimiative." * 
 
 Much further debate took jilace on the many clauses of the Act of Uuiformity, and on the various 
 amendments made or proposed, but the only other incident specially connected with the Prayer Book 
 itself was the formal correction of a clerical error, which is thus recorded in the Journals of the House 
 of Lords on May 8, 1662 :— 
 
 " \Vhereas it was signified by the House of Commons, at the conference yesterday, ' That they 
 found one mistake in the rubric of baptism, which they conceived was a mistake of the writer, " persons " 
 being put instead of " children :'" 
 
 ' Both these volumes were practically lost sight of for i for the Couvocatiou," it was ordered that those members who 
 
 forty or fifty years, but were discovered iu 18(i7 to liavo been managed the Conference with the Lords should intimate the 
 
 all the while in safe custody, first on a shelf in the chamber j desire of the House. This was done, and the following entry 
 
 where the original Acts of Parliament were preserved, and | appears in the Journals of the House of Lords on JLiy 8th : — 
 
 afterwards in the Lil)rary of the House of I..ords. j " Whereas it was intimated at the conference yesterday, 
 
 - That is, the bhickdetter folio with M.S. corrections and as the desire of the House of Commons, ' Th.at it be rccom- 
 
 the fairly written MS. | mended to tlie Convocation, to take order for reverend and 
 
 ' The constitutional respect of the two Hcnisrs for Convo- j uniform gestures and demeanors to be enjoined at the time of 
 
 cation is strongly illustrated by an incident which occurred j divine service and preaching: ' 
 
 on one of these days. A strong desire had been expressed in " It is ordered by this House, and hereby reconmiended to 
 
 the House of Commons that a proviso should be introduced : the Lords, the Bishops, and the rc-t of the Convocation of 
 
 into the Act of Uniformity " for being uncovered and for the Clergy, to prejjaro some canon or rule for that j)ur- 
 
 using reverent gestures at the time of Divine Service. " This ' pose, to be humbly presented unto his majesty for his 
 
 proviso was twice read, "but the matter being held proper ' assent."
 
 36 an Ipistorical 3introtJuction 
 
 " The Lord Bishop of Durham acquainted the House, that himself, and the Lord Bishop of St. 
 Asaph, and the Lord Bishop of Carlile, had authority from the Convocation to mend the said word, 
 averring it was only a mistake of the scribe. And accordingly they came to the clerk's table, and 
 amended the same."' 
 
 The amendments proposed by the House of Commons in the Act of LTniformity all tended to raise 
 the tone in which the Prayer Book was to be used, and to make the provisions of the Act more strict. 
 They especially required, as has already been mentioned, that the Surplice, and the Sign of the Cross 
 in Baptism, should continue to be used. These amendments were all agreed to by the Lords on May 
 10th ; and thus the Prayer Book, as amended by Convocation, and the Act of Uniformity, as amended 
 by Parliament, both received the Royal Assent on May 19, 1662. 
 
 In answer to inquiries from the House of Lords, the Bishops had guaranteed (on April 21st) that 
 the Book should be in print and ready for use on August 24th, the Feast of St. Bartholomew, which was 
 the day fixed by Parliament for the Act to come into operation. The printing was done in London by 
 Bill and Barker, the King's Printers, and under the superintendence of Convocation, which, as early as 
 March 8th, had appointed Dr. Sancroft to be Supervisor, and Messrs. Scattergood and Dillingham, 
 Correctors of the press.- The following MS. entry on the fly-leaf of Bishop Cosin's Durham Book, in 
 the Bishop's owti hand, ■\\'ill shew how much anxious thoixght he had taken for this and all other 
 matters connected with the Revision of the Prayer Book :^ — 
 
 " Directions to be given to the printer. 
 
 " Set a fair Frontispiece at the beginning of the Book, and another before the Psalter, to be designed as the 
 Archbishop shall direct, and after to be cut in Brass." [A proof copy of this is preserved in the same volume.] 
 
 " Page the whole Book. 
 
 " Add nothing. Leave out nothing. Alter nothing, in what Volume soever it be printed. Particularly ; 
 never cut off the Lord's Prayer, Creed, or any Collect with an etc. ; but wheresoever they are to be used, print 
 them out at large, and add [Amen] to the end of every prayer. 
 
 " Never print the Lord's Prayer beyond — ' deliver us from evil. Amen.' 
 
 " Print the Creeds always in three paragraphs, relating to the three Persons, etc. 
 
 " Print not Capital letters with profane pictures in them. 
 
 " In aU the Epistles and Gospels foUow the new translation." [They are so written in the JIS. annexed to 
 the Act of Uniformity.] 
 
 " As much as may be, compose so that the leaf be not to be turned over in any Collect, Creed, Verse of a 
 Psalm, Jliddle of a sentence, etc. 
 
 " Set not your own Names in the Title-page nor elsewhere in the Book, but only ' Printed at London by the 
 printers to the King's most exceUent Majesty. Such a year.'" [These names were erased from the Sealed Books.] 
 
 " Print [Glory be to the Father, etc.] at the end of every Psalm, and of every part of «•(>. Psalm. 
 
 " In this Book :— 
 
 " Where a line is drawn through the words, that is all to be left out. 
 " 'Where a line is drawn under the words, it is to be printed in the Roman letter. 
 
 " Where a prickt line is drawn under the words, it is not part of the book, but only a direction to the printer 
 or reader. 
 
 ' This correction was made both in the black-letter copy 
 and in the manuscript, where it is still to be seen. An 
 order for making it had passed Convocation on April 24th. 
 [Kenxett's Reriister, p. CfJK.] 
 
 A more curious slip of the pen is said to have been corrected 
 with a bold readiness by Lord Clarendon. "Archbishop 
 Tenison told me by his bedside on Monday, Feb. 12, 1710, 
 that the Convocation book intended to be the copy confirmed 
 by tlie Act of Uniformity had a rash blunder in the rnbrick 
 after Baptism, which should have run [It is certain by God's 
 word, that children which are baptized dying before they commit 
 actual sin are undoubtedly saved]. But the words [which are 
 baptizeil] were left out, till Sir Cyril ^Yyche coming to see 
 the Lord Chancellor Hyde found the book brought liome by 
 his lordship, and lying in his parlour window, even after it 
 had passed the two houses, and happening to cast his eye 
 upon tliat place, told the Lord Chancellor of that gross 
 omission, who supplied it with his own hand." [Ibid. p. 643.] 
 This story was fifty years old when it reached Bishop Kennett, 
 but it has an air of probability : and such strange accidents 
 in the most important matters have not unfrequently occurred. 
 So the word "not" was once omitted from the seventh com- 
 mandment in a whole edition [ad. 16.31] of the Holy Bible ; 
 the printers being heavily fined for the mistake. But there 
 is no trace of the error in either the black-letter copy or the 
 
 manuscript. If it ever existed it was probably in the 
 copy prepared for the printers, of which nothing is now 
 known. 
 
 - Among Archbishop Sancroft's MSS. in the Bodleian, 
 there is a letter from one of Bishop Cosin's chaplains, written 
 from Bishop Auckland on June 16, 1662, in which he says, 
 "My lord desires at all times to know particularly what pro- 
 gress you make in the Common Prayer." There is also a 
 mandate from Charles 11. to the Dean and Cliapter of Durham 
 among the State Papers, dated June 16, 1662, likewise, and 
 ordering them to dispense with Prebeudary Sancroft's 
 residence, as he "has been for some months, and still is 
 attending the impression of the Liturgy;" and adding that 
 " it is not the meaning of the statutes to require tlie residence 
 of members of the Chapter wdien service of greater use to the 
 Cliurch requires them." [State Papers, Ivi. 61.] 
 
 ' It is very singular that Burton had alleged, in his Tryall 
 of Frirate Der^otions, that there was "in the great printing 
 house at London a Common Prayer Book," altered with 
 Cosin's hand, to shew "how he would have it altered." 
 Prvnne asserts something similar in his criticism of Cosrx's 
 Devotions, printed in 1626 and 1627. [Brief Cemture of Mr. 
 Cozens and his Cozening Devotions, pp. 92, 104.] These 
 anticipations of Cosin's influence shew that he was marked 
 out for a leader in the work of revision.
 
 to the Prapcr T5oo&. 37 
 
 " Where this note [ is set, a break is to be made, or a new line begun. 
 
 " Where a double line is drawn under any words, they are to be printed in Capitals." 
 
 From this memorandum, and from evidence supplied by the character of the printed copies used 
 for the " Sealed Books " hereafter mentioned, it may be concluded that the " copy " sent to the printing 
 office was a printed Prayer Book with the corrections written in, as in the volume which had been 
 sent with the manuscript to the King and the Houses of Parliament : and it is to be observed that the 
 " prickt " or dotted " line," as well as the other marks spoken of above, all occur both in that volume 
 and in the copy revised by Cosin's own hand. 
 
 But although great care was used to print the supply of books required for present use according 
 to the Text which had been prepared by Convocation, still greater care was necessary for the production 
 of a printed Text that would so exactly correspond with the Manuscript volume which had been 
 annexed to the Act of Uniformity as to be an accurate representative of the actual Record. While, 
 therefore, the Act of Unifonnity was passing through Parliament, the House of Commons inserted a 
 clause which provided that " a true and perfect copy of this Act, and of the said Book annexed here- 
 unto," should be provided by the Deans and Chapters of every Cathedral or Collegiate Church before 
 Christmas Day, obtained " under the Great Seal of England," and also that similar copies should be 
 delivered into the respective Courts of Westminster, and into the Tower of London, to be kept and 
 preserved as record.s. It was also provided that these books should " be examined by such persons as 
 the King's Majesty shall appoint under the Great Seal of England for that purpose, and shall be 
 compared with the original Book hei-eunto annexed." These Commissioners were to have power " to 
 correct, and amend in ^vl•iting, any error committed by the Printer in the printing of the same book, or 
 of any thing therein contained, and shall certify under their hands and seals . . . that they have 
 examined and compared the said Book, and find it to be a true and perfect Copy." The Prayer Books 
 so certified and sealed with the Great Seal were then to be as good Records as the MS. itself 
 
 These Commissioners were appointed by Letters Patent, which were issued on November 1, 1662, 
 and were twenty-five in number, although seven or eight of them only signed the books when their 
 work was completed. A sjaecial edition of the Prayer Book was printed for their use in a large folio 
 size with wide margins, and in preparing this some oversights occurred, such as the old page headings 
 instead of those in the Manuscript, together with some printer's errors. Corrections were duly made 
 by the Commissioners, but not with so minute an accuracy as was to be desired,^ in every copy which 
 was to receive the Great Seal, and a Certificate was ajipended to each volume, which was signed by the 
 Commissioners on December 13, 16G2. The Books so certified were afterwards ordered by the Crown 
 to be passed under the Great Seal ; and Letters Patent carrying the Seal were affixed to each of them 
 by the Lord Chancellor on January 5, 1 663.^ One of the volumes was then sent to every Dean and 
 Chapter throughout the country, one to each of the Courts at Westminster, and one to the Tower, to be 
 preserved among the Records. Thus the Book of Common Prayer was carefully guarded through every 
 stage of its preparation, that it might go forth to the people of England with all the authority that law 
 can give, and that a perfect Record might never bo wanting of the true documf;ut by which the .system 
 of Divine Service is regulated in the Church of England. Many of the Cathedral copies, probably all, 
 are still in existence, that of Durham being as perfect as when first received, but the five which were 
 formerly preserved in the Tower, the Courts of Chancery, Queen's Bench, Common Pleas, and 
 Exchequer, have been transferred to the custody of the Master of the Rolls and arc now in the 
 Public Record Office. 
 
 The alterations and additions which were with so great care, exactness, and deliberation, made in 
 the Prayer Book at this last Revision were too numerous to be mentioned in detail, but the more 
 important of them were collected into two Tables, which were sent to the King and Pri\'y Council, 
 and, as has been shewn at p. 34, these Tables were read for the information of the two Houses of 
 
 ' Every eiuleavour has been used to obtain permission from 
 the House of Lords to make an e-tact coUation of tlie Manu- 
 script volume, but without success. Suthcient examination 
 of it liiis however been allowcil to shew that no important 
 variations occur between the Text of tlie original Record and 
 the Text of the present volume. [January 18S1.] 
 
 ' Until this w.as done no copies were .allowed to be put into 
 circulation but those which were sent out from tlie ollice of 
 the King's Printers. As soon as the first impression had been 
 
 published the University of Cambridge began to print from 
 it ; but a sharp Mandate w.as sent to the ^ ice-Chancellor by 
 the King on August L'G, lt)G2, expressing his displeasure .at 
 the contempt of authority thus shewn, and directing him 
 "to order" the University Printers "to forbear, to secure 
 the sheets of the said Books, that none may be (lisjiosed of, 
 and to inquire why former orders were not obeyed." 
 [State Paper.1, Dom. Charles //. Iviii. 42; Ixi. 144: Ixiii. 
 42.]
 
 9n ^iflftorlcal ^ntcoQuction 
 
 Parliament. They are here printed at length, both for the sake of their historical interest and also as 
 giving a convenient view of the changes that were made. 
 
 "ALTERATIONS. 
 OLD. NEW. 
 
 Litany. 
 Bishops, Pastors, and Ministers. Bishops, Priests, and Deacons. 
 
 Collect. 
 The 3^' Sunday in Advent. A larger and more proper inserted. 
 
 For Christmas Day. 
 
 this day. as at this time [as also in y" Preface at y« Communion], 
 for Easter Tuesday. is put for Low Easter. 
 
 For Whitsunday. 
 upon this day. as at this time. 
 
 y'' Epistle. For y<^ Epistle [as often as it is not taken out of an 
 Epistle]. 
 
 Communion. 
 
 Rnhrich. 
 
 Overnight or else in y<^ Horning, before y^ beginning of at least sometime y^ day before. 
 Morning prayer or immediately after. 
 
 iu y" body nf y'^ Church or in y* Chancel. in y*^ most convenient place in y« upper end of y" Chancel, 
 
 or of y6 body of y'^ Church where there is no Chancel. 
 
 northside. north part. 
 
 Bishops, Pastors, and Curate.s. Bishops and Curates. 
 
 The l*** and 2'"^ Exhortations are altered and fitted for timely notice and preparation 
 
 to y" Communion. 
 
 In y^ 3'' Exhortation this clause [If any of you be a 
 
 blasphemer of God, an hinderer, etc.] is left out. 
 
 These words [before this Congregation] omitted. 
 
 Before y* Confession, for these words [either by one of by one of y'^ ^Ministers, 
 them, or else by y*= Minister]. 
 
 In y« 1'^ Prayer after Eeceiving, for [in thy mysticall in y"" mj'sticall body of thy Son. 
 body]. 
 
 In y** last Kubrick but one 'these words [And y'' Parish 
 shall be discharged of such sums of money or other 
 dutyes w'' hitherto they have payed for y'' same by 
 order of their houses every Sunday] omitted as needlesse now. 
 
 Baptisme. 
 
 didst sanctify y* flood Jordan and all other waters. in y'' river Jordan didst sanctify water. 
 
 dost thou forsake? Am. I forsake, doest thou in the name of this childe renounce? Ans. 
 
 I renounce. 
 
 Private Baptisme. 
 
 This Demand [whether thinke you y' childe to be law- 
 fully and perfectly baptized 1] omitted. 
 
 Confirmation. 
 
 set before y* Catechism. 
 In y« Rubrick for these words [untill such time as he untill such time as he be confirmed, or be ready and 
 can say y^ Catechism and be confirmed] these. desirous to be confirmed.
 
 to tbc Praper T5oofe. 39 
 
 Catechisme, 
 y^ King and liis Ministers. y^ King and all that are put in authority under him. 
 
 Water : wherein y« person baptized is dipped or sprinkled Water, wherein y« Person is baptized in y^ Name, etc. 
 in it, In y* Name, etc. 
 
 Vea they doe performe them both by their sureties, who Becau.se they promise them both hj their sureties, which 
 promise and vow them both in their name.'s. promise. 
 
 Matkimony. 
 
 These words [In Paradise] omitted. 
 
 depart. do part. 
 
 children's children unto yi^ 3'^ and 4*'' generation. children christianly and virtuously brought up. 
 
 loving and amiable to her husband as Racliel, wise as amiable, faithfull and obedient to her husband. 
 Rebecca, faithfull and obedient as Sara. 
 
 The new married persons, the same day of their Marriage, It is convenient y* y'' new married persons should receive 
 must receive y" Communion. yt Communion at y« time of y"' marriage or at y"" first 
 
 opportunity after y"' marriage. 
 
 Visitation of y"^ Sick. 
 In y^ Psalme y'^ 5 last verses omitted. 
 
 BURIALL. 
 
 y" Lesson read before they goe to y^ grave. 
 
 eyes. eares. 
 
 of resurrection. of y* Resurrection, 
 
 this our brother omitted, 
 
 tlieni that be elected. y'- faithfull. 
 
 Churching. 
 For Psalme 121, 116 or 127. 
 
 w"!'' hast delivered. wee give thee hearty thanks for that thou hast vouch- 
 safed to deliver, 
 in her vocation omitted. 
 
 Note y« All y" Epistles and Gospels and most of the Sentences of Scripture are put in y' last Translation of y<= 
 Bible. 
 
 These are all y^' materiall Alterations. V rest are onely verball, or y^ changeing of some Kubricks for y« better 
 performing of y« Service, or y'^ new moulding some of y*" Collects. 
 
 ADDITIONS. 
 OLD, NEW. 
 
 deliver us from evil. For thine is y'^ kingdome, y'^ power and y^ glory, for 
 
 ever and ever [here and in some other places]. 
 Praise ye the Lord. Ans. The Lord's name be praised. 
 
 Litany. 
 
 privy conspiracy and rebellion. 
 
 heresy and schisme. 
 
 To y« Prayer in time of dearth another prayer added. 
 
 in y' of plague. 
 Almighty God w<='' in thy wrath didst send a jilague upon thine owne people in y« wilder- 
 
 nesse for their obstinate rebellion against Moses and 
 Aaron, and also. 
 
 didst then accept of an atonement and. 
 
 Two Prayers for y' Ember weekes. 
 
 A Thanksgiving for restoring publique peace. 
 
 A Prayer for j'<^ Parliament.
 
 40 an ll)istorical :jntrotiuction 
 
 Collects. 
 
 A Collect for y« 6 Sunday after y'^ Epiphany. 
 
 Epistle, 1 S. John 3. 1. 
 
 Gospel, S. Matt. 24. 23. 
 
 A Collect for Easter Eve. 
 
 An Antheme on Easter day, 1 Cor. 5. 7. 
 
 Communion. 
 
 In y« 3'' Eubrick added, Provided y' every Minister so repelling any as is speci- 
 fied, in this or in y'= next preceding Paragraph of this 
 Eubrick, shall be obliged to give an account of y^ 
 same to y^ Ordinary within 14 dayes after at y^ fur- 
 thest, and y'^ Ordinary shall proceede against y'' offend- 
 ing person according to y" Canon, 
 the Lord thy God, who brought thee out of y« Land of Egypt, out of y" 
 house of bondage. 
 
 In y^ prayer fur y'' whole state of Christ's Church. 
 
 to accept our almes and oblations. 
 
 adversity. And wee also blesse thy holy name for all thy servants 
 departed this life in thy faith and fear ; beseeching 
 thee to give us grace so to follow their good examples 
 that w*'' them wee may be partakers of thy heavenly 
 kingdome. 
 draw neere in full assurance of faith. 
 At y"* Prayer of Consecration Marginall Notes directing y^ Action of y"^ Priest. 
 
 Baptisme. 
 
 A fourth demand added here, and in Private BaptLsme. Wilt thou then obediently keepe God's holy will and^ 
 
 commandements, and walke in y^ same all y^ dayes of 
 thy life? Ans. I will. 
 
 In y^ prayer after y'' Demands, after these words [y*" 
 
 supplications of thy Congregation] added. Sanctify this water to y'' mysticall washing away of sin. 
 
 A ^larginall note added. Here shall y'= Priest make a crosse upon y'^ childe's fore- 
 head. 
 
 At y« end of y'^ Rubrick is added this Declaration. It is certaine by God's word that persons w<='' are 
 
 baptized, dying before they committ actuall sin, are 
 undoubtedly saved. 
 
 An Office for baptizing such as are of riper yeeres added. 
 
 Confirmation. 
 
 Then shall y« Bishop say. Doe you here, in y^ presence 
 of God and of this Congregation, etc., and every one 
 shall audibly answer, I doe. 
 After y*" words of Confirmation added, Y« L'> be w"' you. Ans. And w* thy spirit. 
 
 Y<' Lord's Prayer. 
 After y'^ Collect Another Prayer added. 
 
 Visitation op V^ Sick. 
 
 for ever. Ans. Spare us, good Lord, 
 ye od Prayer enlarged. 
 
 A Commendatory Prayer. 
 
 A Prayer for a sick childe. 
 
 A Prayer when there appeares small hope of recovery. 
 
 A Commendatory at y" point of death. 
 
 A Prayer for persons troubled in minde.
 
 to tt)c H^rapcc Tl3oofe. 
 
 41 
 
 BURIALL. 
 
 everlasting glory, 
 at y* end. 
 
 After they are come into y<^ Church shall be read one or 
 both these Psakus, 39. 90. 
 
 through Jesus Christ our Lord. 
 
 y« grace of our L'^ .Jesus Christ, etc. 
 
 COMMINATION. 
 
 In y» last prayer, after [looke upon us 
 
 in y<= merits and mediation of thy blessed Son Jesus 
 Christ our L*"- Amen. 
 
 Then shall y'^ Minister alone say, 
 
 Y'^' Lord blesse us, and keepe us, y<= L*^ lift up y" light 
 of his countenance upon us, and give us peace, now 
 and for evermore. Ajnen." 
 
 § Subsequent Dealings with the Prayer Book. 
 
 An attempt was made in the reign of William III. to remodel the Prayer Book on principles 
 much less Catholic than those which had been adopted in 1549 and 16G1 ; the two objects being to 
 satisfy the Latitudinariaus by watering down its Theology, and to bring the language of it into agree- 
 ment with the so-called " elegant " English of the period ; but happily the attemj^t was unsuccessful.' 
 
 In the year 1751 an Act of Parliament was passed " for regulating the commencement of the 
 year, and for correcting the Calendar now in use " [2'4 Geo. II. c. 23], and the effect of this on the 
 Calendar of the Prayer Book is shewn in the Introduction to the Calendar. In 1871 a new Table of 
 Daily and Proper Lessons was compiled by a Royal Commission, approved by Convocation, and 
 authorized by 34 and 35 Vict. c. 37. In 1872 an "Act for the Amendment of the Act of Uniformity " 
 [35 and 3G Vict. c. 85] was also passed, sanctioning the use of a shorter fonn of Mattins and Evensong 
 which had been prepared in a similar maimer. 
 
 § National Versions of the Prayer Book. 
 
 The English system of Divine Service was adopted bj' the Cliurch of Scotland in the seventeenth 
 century, and by that of the United States of America in the eighteenth : and although the Churches of 
 both countries are but small bodies, when compared with the numbers of the population, the versions 
 of the Book of Common Prayer adopted by them have an historical claim to be called national 
 versions, — that of Scotland having been adopted under royal and ecclesiastical authority, while that of 
 America was adopted under the most authoritative sanction of the ecclesiastical body to which the 
 original English colonists of the continent belonged. 
 
 The Reformation was not canied forward in Scotland with the same calm, dispassionate, and 
 humble reverence for the old foundations which was so conspicuous in that of the Church of England. 
 For many years no imiform system of devotion took the place of the ancient offices, The Scottish 
 and it was not until the reign of James I. that any endeavour Avas made to put an Prayer Book, 
 end to that ecclesiastical anarchy which was thinly veiled by Knox's miserable Book of Common 
 Order. The General Assembly of ICIG agreed to the proposal that a national Liturgy should be 
 framed: but King James wished to introduce the English Prayer Book, and it was used in his 
 presence at Holyrood on May 17, 1017. Three years afterwards an Ordinal was published for the 
 use of the Scottish Church ; and the draft of a Liturgy was submitted to the King by Archbishop 
 Spottiswoode. This was revived on the accession of Charles I., and in 1(329 official measures were 
 taken for obtaining its reconsideration and adoption by the Church of Scotland ; although both the King 
 and Laud were an.xious to have the English Prayer Book introdttccd without alteration. Eventually 
 the King gave way to the wish of the Scottish Bishojjs that a national fonn of Divine Service should 
 
 ' The whole of this proposed Revision of 1689 was printed 
 in a Blue Book by oriler of tlie House of Commons, dated 
 June 2, 1854: and this was reprinted in a very convenient 
 form under the title of "The Revised Liturgy of 1689," by 
 liagster, in 18.5;'). Some account of the progress of the revi- 
 
 sion will be found in Brsnop Patrick's Autohiographti, pp. 
 149-153, ed. 1839. As the Revision never had any autliority 
 or influence, it has been considered unnecessary to give any 
 further particul.ars respecting it here.
 
 4i 
 
 9n l^istorical ^ntroDuction 
 
 bo ado])ted : au episcopal committee was appointed (of whom Maxwell, Bishop of Ross, and Wedder- 
 bum, Bishop of Dunblane, appear to have been the most active), and they were engaged on the work 
 for many months, some delay being caused, apparently, by the necessity of communicating with the 
 King and the Archbishop of Canterbury, which had arisen from the altered relations of the two 
 countries. The Scottish Prayer Book of 1C37 was the result of these labours. It has been popularly 
 connected with the name of Archbishop Laud, but it was the compilation of Scottish Bishops ; and all 
 the English Archbishop did was (as one of a commission of which Wren and Juxon were the other two 
 members) to offer suggestions, prevent rash changes, communicate between the Crown and the Scottish 
 Bishops respecting alterations, and facilitate the progress of the book through the press. 
 
 The Book of Common Prayer so prepared was not submitted to the General Assembly of the 
 Church of Scotland. As the preceding pages have she\\ai, the English Book was, from first to last, the 
 work of Convocation ; and no doubt the Scottish book ought also to have had the sanction at least of 
 the whole Scottish Church by representation, and not only of the Crown and the Bishops. In the 
 year 1037 it was imposed upon the Church of Scotland by letters patent and the authority of the 
 Bishops : but, as is well kno^vn, its introduction was vigorously opposed by a fanatical faction, which in 
 the end became supreme, and both the Church and the Prayer Book of Scotland were suppressed. 
 That now in use in the Scottish Church was introduced in later times; but the book of 1637 is so 
 much connected with the history of the period, and has, besides, so much liturgical interest, that a 
 fuller notice of it has been inserted in the Appendix at the end of this work. 
 
 Until the separation of the North American colonies from England, the English Book of Common 
 Prayer was used without any alteration in the American Church. After they became independent, as 
 The American the United States, it was thought expedient for the Church to make some changes, 
 
 Prayer Book. especially as alterations were being introduced without authority, and there seemed 
 
 danger of much disorder in Divine wor.ship if a fonn were not adopted which could have some claim to 
 be called national. The first step towards this was taken at the General Convention of the American 
 Church held at Philadelphia in 1785 : during the next four years the various Offices were graduallj" 
 remodelled vmtil they took the fonu in which they are now used, and which was authorized by the 
 General Convention of 1789. Committees had been appointed to prepare an entirely new book : but 
 in the end the English Prayer Book was taken as the basis to be adopted. The language was in 
 many parts modernized, the Communion Office was restored to a fonn similar to that of 1549, a 
 selection of Psalms was appointed as well as our daily order, the use of the Athanasian Creed was 
 discontinued, and some other less important alterations were made. But the Preface declares that the 
 American Church " is far from intending to depart from the Church of England in any essential point 
 of doctrine, discipline, or worship, or farther than local circumstances require." A further account of 
 this also will be found in the Appendix. 
 
 t) Translations of the Prayer Bool: 
 
 The Book of Common Prayer arose, in no small degree, from a conviction, on the part of the Clergy 
 and Laity of England, that Divine Service should be offered to God in the vernacular tongue of those 
 on whose behalf and by whom it is being offered. The principle thus adopted in respect to themselves 
 has been carried out as far as possible in all the missionary operations of the Church of England ; and 
 the establishment of her forms of Divine Service in countries where the English language is not freely 
 spoken, has generally been accompanied by the translation of the Book of Common Prayer into the 
 language of those who are being won over to the Church of Christ. A necessity has also arisen for 
 translations into some European languages : while provision was made for rendering it into Welsh and 
 Irish at the time of its first issue. An account of the Latin translation will be found under the rubric 
 relating to the use of Divine Seri'ice in other languages than the English. 
 
 The following list contains the names of fifty-seven languages and dialects into which the Book of 
 Common Prayer has been translated, but the number is constantly increasing as the missionary work of 
 the Church is developed : — 
 
 Latin. 
 Greek. 
 Hebrew. 
 Welsh. 
 
 Irish. 
 Gaelic. 
 Manks. 
 French. 
 
 German. 
 
 Dutch. 
 
 Spanish. 
 
 Danish. 
 
 Portuguese 
 
 Russian. 
 
 Italian. 
 
 Polish.
 
 to tf)e Iprapcr TBoofe. 
 
 43 
 
 Modem Greek. 
 
 Susu. 
 
 Singhalese. 
 
 Assamese. 
 
 Persian. 
 Turkish. 
 
 Amharic. 
 Telugoo. 
 
 Indo-Portuguese. 
 Cree. 
 
 Mandarin, Colloquial. 
 Swahili. 
 
 Armenian. 
 Armeno-TurkisL 
 
 Chinese. 
 Hawaiian. 
 
 Malagasy. 
 Maori. 
 
 Hangchow. 
 Sesuto. 
 
 Arabic. 
 
 Kafir. 
 
 Maltese. 
 
 Mota. 
 
 Bengali. 
 Hindi. 
 
 Biillom. 
 Yoruban. 
 
 Ojibbeway. 
 Muncey. 
 
 Punjabi. 
 Sindhi. 
 
 Burmese. 
 
 Malay. 
 
 Marathu. 
 
 Bechuana. 
 
 Mahratta. 
 Tamil. 
 
 Dyak. 
 
 Zulu. 
 
 Esquimaux. 
 
 Most of these translations have been produced under the auspices of the Society for Promoting 
 Christian Knowledge, and of the Prayer Book and Homily Society ; and some guarantee is thus given 
 for accuracy. It should also be mentioned as a fact of interest and importance that the Hawaiian 
 version was made in 1863 by the native king, Kamehameha IV., who annexed to it a Preface which 
 shews a thorough knowledge of the principles of the Prayer BooIl
 
 EITUAL INTEODUCTION 
 
 TO THE 
 
 PKAYER BOOK. 
 
 SECTION I. 
 
 THE PRINCIPLES OF CEREMONIAL WORSHIP. 
 
 "CpORMS and ceremonies in Divine Service are bodily manifestations of spiritual worship, and the 
 ordinary means by which that worship is expressed before God. 
 
 The whole scheme of Redemption is based on a principle which shews that God establishes com- 
 munion between Himself and mankind to a great extent through the body and bodily acts, and not 
 solely through purely mental ones, as the exercise of thought or will. For when a perfect and unim- 
 peded spiritual intercourse was to be renewed between the Creator and His fallen creatures, God, Who 
 " is a Spirit," took upon Him a bodily nature, " of a reasonable Soul and human Flesh subsisting," and 
 by means of it became a Mediator, through Whom that intercourse could be originated and maintained. 
 For the particular application, also, of the benefits of His mediation, Christ ordained Sacraments, which 
 are outward and visible signs endowed with the capacity of conveying inward and spiritual grace to the 
 soul through the organs of the body. " Hadst thou been incorporeal," says St. Chrysostom, " Christ 
 would have given thee His incorporeal gifts pure and simple : but as the soul is bound up with a 
 body, He gives thee spiritual things in sensible forms." [Chrysost. on Matt, xxvi.] 
 
 In analogy with this principle. Ceremonial worship, or Ritual, may be defined as the external body 
 of words and actions by which worship is expressed and exhibited before God and man. As it is 
 ordained that men shall tell their wants to God in prayer, although He knows better than they know 
 themselves what each one's necessities are, so it is also ordained that spiritual worship shall be com- 
 municated to Him by words and actions, although His Omniscience would be perfectly cognizant of it 
 without their intervention. 
 
 The Divine Will on this subject has been revealed very clearly and fully in the Holy Bible ; from 
 its earliest pages, which record the sacrifices of Cain, Abel, and Noah, to its latest, in which the worship 
 of Heaven is set forth as it will be offered by the saints of God when the worship of Earth will have 
 passed away. 
 
 Before the origination of the Jewish system of ceremonial, we find customs which indicate the use 
 of certain defifiite fonns in acts of Divine worship. The chief of these is Sacrifice, in which the fruits 
 of the earth were offered to God, or the body of some slain animal consumed by fire on His altar. Such 
 acts of sacrifice were purely ceremonial, whether or not they were accompanied by any words ; and the 
 account of Abraham's sacrifice, in Genesis xv. 9-17, illustrates very remarkably the minute character 
 of the ritual injunctions given by God even before the time of the Mosaic system. The Divine 
 institution of the outward ceremony of Circumcision is another instance of the same kind, and one of 
 even greater force, from the general and lasting nature of the rite as at first ordained ; a rite binding 
 on the Jewish nation for nearly two thousand years. Another ceremonial custom to be observed in the
 
 3 JRitual 31ntroDuction to tbe Iprapcr TBoofe. 45 
 
 Patriarchal times, is that of " bowing down the head " when worshipping the Lord [Gen. xxiv. 
 26, 48] ; another, that of giving solemn benedictions, accompanied by laying on of hands [Gen. 
 xxvii. 27-29; xxviii. 1-4; xlvii. 10; xh'iii. 9-20]; another, that of setting up a pillar, and pour- 
 ing oil upon it [Gen. xxviii. IS ; xxxv. 14] ; another, purification before sacrifice [Gen. xxxv. 2] ; 
 and, to name no more, one other, the reverent burial of the dead [Gen. xxiii. 19; xxxv. 19; 1. 10], 
 which even then was an act of reverence towards God, as well as of respect and affection towards the 
 departed. 
 
 The introduction of a higher form of corporate worship than that of Patriarchal times was accom- 
 panied by a great developement of ceremony or ritual. Of what was previously in use, we can only 
 infer that it was divinely instituted ; but the Divine institution of the Jewish system of ritual is told us 
 in the most unmistakeable terms in the Holy Bible, and the narration of it occupies more than eight 
 long chapters of the Book of Exodus [xxiv-xxxi.], together with the greater part of the twenty-seven 
 chaj^ters of Le\aticu 
 
 This system of ritual (sometimes called " IMosaic," but in reality Divine) was revealed with cir- 
 cumstances of the utmost solemnity. After a preparation of sacrifices, Moses, Aaron, Nadab and 
 Abihu, and the seventy elders, went up into the lower part of Mount Sinai, and from thence " they saw 
 the God of Israel : and there was under His feet as it were a paved work of a sapjihire stone, and as 
 it were the body of Heaven in clearness." Moses was then commanded to go up to the summit of the 
 mountain, " and a cloud covered the mount. And the glory of the Lord abode upon Mount Sinai, and 
 the cloud covered it six days : and the seventh day He called unto Moses out of the midst of the cloud. 
 And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes 
 of the children of Israel. And Moses went into the midst of the cloud, and gat him into the mount : 
 and Moses was in the mount forty days and forty nights " [ExoD. xxiv. 9-18]. During this awful 
 time of converse between God and His servant Moses, it appears that the one subject of revelation 
 and command was that of ceremonial worship : the revelation of the moral law being recorded 
 in the single verse, "And He gave unto Moses, when He had made an end of communing with 
 him vipon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God " 
 [ExoD. xxxi. 18]. 
 
 The revelation of God's will respecting forms and ceremonies thus awfully given to Moses, went 
 into very minute particulars, which were chiefly respecting the construction of the Tabernacle, the 
 dress of those who were to minister in it, the instrumenta of Divine Service, and the ceremonies with 
 which that service was to be carried on. The architecture of the structure itself, the design of 
 its utensils, and of the priestly vestments, and that kind of laws for the regulation of Divine Service 
 which wo now know as rubrics, were thus communicated to Moses by God Himself, and in the most 
 solemn manner in which any revelation was ever given from Heaven. And when the revelation was 
 completed, " the Lord spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the 
 son of Hur, of the tribe of Judah : and I have filled him with the Spirit of God, in wisdom, and in 
 understanding, and in knowledge, and in all manner of workmanship. . . . And I, behold, I have 
 given with him Aholiab, the son of Ahisamach, of the tribe of Dan : and in the hearts of all that are 
 wise-hearted I have put wisdom, that they may make all that I have commanded thcc " [ExoD. xxxi. 
 1-G]. ■ Thus Divine Inspiration was given to the principal architects and superintendents of the 
 external fabric by means of which Divine Service was to be carried on, as well as a Revelation of its 
 structure, and of the ceremonial itself; and no words can heighten the importance and value which 
 Almighty God thus indicated as belonging to ceremonial worship. 
 
 Nor did this importance and value belong to ceremonial worship only in the early period of the 
 Jewish nation's life. It was not given to them as a means of spiritual education, by which they should 
 be gradually trained to a kind of worship in which externals should hold a less conspicuous position. 
 Nothing whatever appears, in the revelation it.self, of such an idea as this; but the ceremonial is 
 throughout regarded as having reference to Him in Whoso service it was used, looking to the Object 
 of worship, and not to the worshippers. And accordingly, when the Jewish nation attained its highest 
 pitch of prosperity, and probably of intellectual as well as spiritual progress, in the latter years of 
 Da\'id and in the reign of Solomon, this elaborate system of ceremonial worship was developed instead 
 of being narrowed. The magnificent preparations which David made for building the Temple arc 
 recorded in 1 Chron. xxii., xxviii., and xxix.; and those which he made for establishing the service 
 there, in 1 Chron. xvi., xxiii-xxvi.: the descriptions of tli,c structure and of the utensils being almost
 
 46 a JRitual 31ntroDuction 
 
 as minute and detailed as in the commandments of God on Sinai respecting the Tabernacle. In this 
 more intellectual age of the Jewish nation, and for this developement of ceremonial worship, God 
 vouchsafed to give inspiration to His servants for their work, as He had done to Bezaleel and Aholiab. 
 When the Holy Bible gives the account of David furnishing Solomon with the designs for the Temple 
 and its furniture, these significant words are added, " And the pattern of all that he had by the Spirit." 
 Even more striking are David's own words : " All this the Lord made me understand in writing by His 
 hand upon me, even all the works of this pattern. . . . The Lord God, even my God, will be with 
 thee ; He will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the 
 house of the Lord" [1 Chron. xxviii. 12, 19]. The fulfilment of this prophetic promise is indicated in 
 a subsequent place by the words, " Now these are the things wherein Solomon was instructed for the 
 building of the house of God " [2 Chron. iii. 3] : and the Divine approval of all that was done is 
 strikingly shewn in 1 Kings is.. S; 2 Chron. v. 11-14; and vii. 1, 2. Nor should the fact be over- 
 looked that the most costly and beautiful house of God which the world ever saw was built, the most 
 elaborate and gorgeous form of Divine Service established, by one who was no imaginative enthusiast, 
 but by one whose comprehensive knowledge and astute wisdom exceeded those of any man who had 
 ever before existed, and were perhaps greater than any learning or wi.sdom, merely human, which have 
 since been known. Solomon was a man of science, an ethical philosopher, and a statesman, and with 
 all these great gifts and acquirements he was also a ritualist. 
 
 Thus the use of Ceremonial Worship in some form is she^vn to have existed even in the simple 
 Patriarchal ages ; and to have been ordained in its most extreme form by God Himself in the times of 
 Moses, David, and Solomon. Let it be reverently added, that it was this extreme form of Ceremonial 
 Worship which our Lord recognized and took part in when He went up to Jerusalem to celebrate the 
 great Festivals, and the restoration of which in its purity He enforced both at the beginning and end of 
 His ministry by His " cleansing the Temple " from the presence of those who bought and sold there. 
 The vain and empty private ceremonies which the Pharisees had invented met with the severe con- 
 demnation of our Lord ; but there is not one act or word of His recorded which tends in the least 
 towards depreciation of the Temple service ; or which can lead to the supposition that the worship of 
 God " in spirit and in truth " is to be less associated with forms and ceremonies when carried on by 
 Christians, than when it was offered by Moses, David, Solomon, and the Old Testament saints of many 
 centuries who looked forward to Christ. 
 
 The ritual practices of tlie Apostolic age are to some extent indicated in the New Testament, but 
 as the Temple service was still carried on, and Jerusalem formed the religious centre of the Apostolic 
 Church, it is clear that an elaborate ceremonial was not likely to be established during the first quarter 
 of a century of the Church's existence. Yet this earliest age of the Church witnesses to the principle 
 of ceremonial worshij), as the Patriarchal age had done ; and each foreshadowed a higher developement 
 of it. A learned German ritualist has written thus on this subject : " On mature reflection, I am 
 satisfied that the Apostles by no means performed the Divine Liturgy with such brevity, at least as a 
 general rule, as some have confidently asserted. The faithful, whether converts among the Jews -or 
 Gentiles, were accustomed to ceremonies and prayers in their sacrifices ; and can we suppose that the 
 Apostles would neglect to employ the like, tending so greatly as these must do to the dignity of the 
 service, and to j^romote the reverence and fervour of the worshipper ? Who can believe that the 
 Apostles were content to use the bare words of consecration and no more ? Is it not reasonable to 
 suppose that they would also pour forth some prayers to God, especially the most perfect of all prayers 
 which they had learned from the mouth of their Divine Master, for grace to jjcrform that mystery 
 aright; others preparatory to communion, and again, others of thanksgiving for so inestimable a 
 benefit ? " [Krazer, de Liturgiis, i. 1-3.] 
 
 But there are distinct traces of actual forms of service in the Acts of the Apostles, and in some of 
 the Epistles. In the second chapter of the former, at the forty-second verse, it is said of the first 
 Christians that they continued stedfastly in the doctrine [t« SiSaxfi] and in the fellowship [rfi Koivwvia] 
 of the Apostles; and in the breaking of the Bread [rfi KXuaet tov ciprov], and in the prayers [rak 
 Trpoaeuxnh] ', the two latter expressions clearly indicating settled and definite ceremonial and devotional 
 usages with which the writer knew his readers to be acquainted. St. Paul's reference to a Sunday offer- 
 tory [1 Cor. xvi. 1] ; to the obsenance of decency and order in the celebration of Divine Service [1 Cor. 
 xiv. 40] ; to the ordinances, or traditions, which he had delivered to the Corinthians, and which he had 
 received from the Lord Himself [1 Cor. xi. 2] ; and to the Divisions of Divine Service in his words, " I
 
 to tt)e Ipragcr TSoob. 
 
 47 
 
 exhort, therefore, that Urst of all, supplications [oej/o-eiy], prayers [irpoa-evx^'s], intercessions [evrev^ei?], 
 and Eucharists [evxapicrriail, be made for all men " [1 TiJl. ii. 1], — these shew that an orderly and formal 
 system was already in existence ; while his allusion to " the traditions " [ret? Trapaooa-et';], seems to 
 point to a system derived from some source the authority of which was binding upon the Church. 
 [See also Introd. to Liturg}'.] Such an authority would attach to every word of our Blessed Lord ; 
 and when we know that He remained on earth for forty days after His Resurrection, and that during 
 that period He was instructing His Apostles in " the things pertaining to the Kingdom of God " 
 [Acts i. 3], it is most natural to suppose that the main points of Christian ritual were ordained by 
 Him, as those of the Jewish ritual had been ordained during the forty days' sojourn of Moses on Sinai. 
 It is to be remembered also that there are forms and ceremonies in use by the Church which were 
 undoubtedly ordained by Christ, such as the laying on of hands in Ordination, the use of water and 
 certain words in Holy Baptism, and the manual ceremonies at the Holy Communion. 
 
 At a later period, when the Temple service had nearly or quite come to an end, when the tem- 
 porary dispensation of a miraculous Apostolate was drawing to a close, and when the Church was 
 settling into its permanent form and habits, St. John (the last and most comprehensive of the 
 Apostolic guides of the Church) wrote the Book of the Revelation ; and several portions of it seem 
 intended to set forth in mystical language the principles of such ceremonial worship as was to be used 
 in the Divine Senacc of Christian churches. In the fourth chapter, the Apostle is taken up to be 
 shewn, as Moses had been shewn, a " pattern in the Mount ; " and as that revelation to Moses began 
 to be made on the Sabbath of the Old Dispensation, so it was " the Lord's Day " on which St. John 
 was " in the Spirit," that he might have this new revelation made to him. As, moreover, the revela- 
 tion made to Moses was one respecting the ritual of the Jewish system, so there is an unmistakeable 
 ritual character about the \'ision first seen by St. John ; the whole of the fourth and fifth chapters 
 describing a scene which bears a close resemblance to the celebration of the Holy Eucharist, as it was 
 celebrated in the early ages of the Church, and as it is still celebrated in the East. 
 
 The form and arrangement of churches in primitive times was derived, in its maiia features, from 
 the Temple at Jerusalem. Beyond the porch was the narthex, answering to the court of the Gentiles, 
 and appropriated to the unbaptized and to penitents. Beyond the narthex was the nave, answering to 
 the court of the Jews, and appropriated to the body of worshippers. At the upper end of the nave was 
 the choir, answering to the Holy Place, for all who were ministerially engaged in Di\'ine Service. 
 Beyond the choir was the Bema or Chancel, answering to the Holy of Holies, used only for the 
 celebration of the Holy Eucharist, and separated from the choir by a closed screen, resembling the 
 organ screen of our cathedrals, which was called the Iconostasis. As early as the time of Gregory 
 Nazianzeu, in the fourth century, this screen is compared to the division between the present and the 
 eternal world [Carm. xi.], and the sanctuary behind it was ever regarded with the greatest reverence as 
 the most sacred place to which mortal man could have access. " When," said St. Chrysostcjm in one of 
 his sermons, " thou beholdest the curtains drawn up, then imagine that the heavens are let down from 
 above, and that the Angels are descending." [Chkys. in Eph. Hom. iii.] The veiled door which formed 
 the only direct exit from it into the choir and nave was only opened at the time when the Blessed 
 Sacrament was admini.stercd to the people there assembled, and thus the opening of this door brought 
 into yiew the Altar and the Divine mysteries which were being celebrated there. And when St. John 
 looked through the door that had been opened in Heaven, what he saw is thus described : " And behold 
 a Throne was set in Heaven, . . . and round about the throne were four and twenty seats ; and upon 
 the seats I saw four and twenty elders sitting, clothed in white raiment ; and they had on their heads 
 crowns of gold : . . . and there were seven lamps of fire burning before the Throne, . . . and before 
 the Throne there was a sea of glass like unto crystal." Here is exactly represented an arrangement of 
 the altar familiar to the whole Eastern Church, to the early Church of England, and to the Churches of 
 Italy, France, and Germany at the present day, in which it occupies the centre of an apse in front of the 
 seats of the Bishop and Clergy, the latter being jjlaced in the curved jmrt of the wall. And, although 
 there is no reason to think that the font ever stood near the altar, yet nothing appears more likely than 
 that the " sea of glass like unto crystal " mystically represents that lavcr of regeneration through ^^•hich 
 alone the altar can be spiritually approached.^ Another striking characteristic of the ancient Church 
 
 ' Neale says that reservoirs to supply water for use in 
 Divine Service are sometimes found in the eastern part of 
 Oriental churches. [Neale's Introd. to Holy East. Ch. p. 189.] 
 
 In his Additions and Corrections he also says, " There is a 
 well open rather in front of the place where the altar once 
 stood in the Church of St. Irene in the Seraglio at Coustan-
 
 48 a iRitual 3lntroriuction 
 
 was the extreme reverence which was shewn to the book of the Gospels, which was always placed upon 
 the altar and surmounted by a cross. So " in the midst of the Throne, and round about the Throne," St- 
 John saw those four living creatures which have been universally interpreted to represent the four 
 Evangelists or the four Gospels ; their position seeming to signify that the Gospel is ever attendant upon 
 the altar, penetrating, pervading, and embracing the highest mystery of Divine Worship, giving " glory 
 and honour and thanks to Him that sat on the throne, Who liveth for ever and ever." In the succeed- 
 ing chapter St. John beholds Him for Whom this altar is jirepared. " I beheld, and lo, in the midst of 
 the Throne, and of the four living creatures, and in the midst of the elders, stood a Lamb as It had 
 been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all 
 the earth." It cannot be doubted that this is our Blessed Lord in that Human Nature on which the 
 septiformis gratia was poured witliout measure ; and that His appearance in the form of " the Lamb 
 that- was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and 
 blessing," represents the mystery of His jjrevailing Sacrifice and continual Intercession. But around 
 this living Sacrifice there is gathered all the homage of an elaborate ritual. They who worship Him 
 have " every one of them harps," to offer Him the praise of instrumental music ; they have " golden 
 vials full of incense, which are the prayers of saints," even as the angel afterwards had " given unto 
 him much incense that he should offer it with the prayei's of the saints upon the golden altar which 
 was before the Throne :"i they sing a new song, mingling the praises of "the best member that they 
 have " with that of their instrumental music ; and they fall down before the Lamb with the lowliest 
 gesture of their bodies in humble adoration. Let it also be remembered that one of the Anthems here 
 sung by the choirs of Heaven is that sacred song, " Holy, Holy, Holy, Lord God Almighty, Which was, 
 and is, and is to come," the Eucharistic use of which is traceable in every age of the Church. 
 
 These striking coincidences between the worship of Heaven revealed to St. John and that which 
 was and is ofifered at the altars of the Church on earth, wan-ant us in considering this portion of the 
 Kevelation as a Di\dne treasury wherefrom we may draw the principles upon which the worship of 
 earth ought to be organized and conducted. And the central point of the principles thus revealed is 
 that there is a Person to be adored in every act of Divine Worship now, as there was a Person to be 
 adored in the system which culminated in the Temple Service. This Person is moreover revealed 
 to us as present before the worshippers. And He is further represented as our Redeeming Lord, the 
 " Lamb that was slain," He Who said respecting Himself to St. John at the opening of the Apocalyptic 
 Vision, " I am He that liveth and was dead, and am alive for evermore." 
 
 This Presence was promised by our Blessed Lord in words which the daily prayer of the Church 
 interprets to have been spoken with reference not only to Apostolic or Episcopal councils, but also to 
 Divine Service : " Where two or three are gathered together in My Name, there am I in the midst of 
 them " [Matt, xviii. 20]. It is cjuite imjiossible to view this promise in the light of Holy Scripture, 
 and especially of that part of the Revelation which has been referred to above, without seeing that its 
 fullest and most essential meaning coimects it with the Eucharistic Presence of Christ, the "Lamb as 
 it had been slain." This truth so pervaded the mind of the ancient Church that in its primitive ages 
 Di\ine Service consisted of the Holy Eucharist only ; ^ and the early Liturgies speak to Christ in such 
 terms as indicate the most simple and untroubled Faith in the actual Presence of our " Master " and 
 Lord. 3 Hence the Ceremonial Worship of the early Church was essentially connected with this Divine 
 Service ; and to those who were so imbued with a belief in the Eucharistic Presence of their Lord the 
 object of such ceremonial was self-evident. The idea of reflex action upon the worshipper probably 
 never occurred to Christians in those times. Their one idea was that of doing honour to Christ, after 
 the pattern of the four living creatures, the four and twenty ciders, the angels, and- the ten thousand 
 times ten thousand and thousands of thousands who said " Worthy is the Lamb : " after the pattern of 
 those who, even in Heaven, accompanied their anthems with the music of harps, and their prayers with 
 the sweet odour of incense. 
 
 The mystery of our Lord's Presence as the Object of Divine Worship lies At the root of all the 
 
 tinople. This church," he adds, "is a splendid specimen of part of Christian worship. The "hours of prayer," now 
 Byzantine architecture, and contains three or four rows in the ■ represented by our Mattins and Evensong, were derived 
 synthrouus of the magnificent apse." ; from the Jewish ritual; and the Christians of Jerusalem 
 
 ' It is observable that the incense is not a symbolical 
 figure for prayer, but is said to be offered in combination 
 with prayer. [Rev. viii. 3, 4.] 
 
 * The Holy Eucharist was the only distinctively Christian 
 
 evidently " went up to " those of the Temple Service while it 
 lasted. 
 
 ' See a prayer "for the King, " from the Liturgy of St. Mark, 
 but addressed to the First Person of the Blessed Trinity.
 
 to tbe Prapcr IBook. 49 
 
 ceremonial practices of the Church : and a conviction that this Presence is vouchsafed chiefly through 
 the Holy Eucharist causes the latter to become the visible centre fi'om which all ritual forms and cere- 
 monies radiate. It is true that there are some ceremonies which may be said to belong to the organiza- 
 tion of Divine Ser\ice ; but even that organization is linked on to acts of worship, since it is in the 
 service of God, Who enjoins order, and exhibits it in all His works. But this latter class of ceremonies 
 is not large, and scarcely affects the general principle which has been jJrcviously stated. There are, 
 again, some ceremonies which may bo called educational or emotional in their purpose, but they are so 
 only in a secondary degree ; and such a character may be considered as accidentally rather than essen- 
 tially belonging to them. 
 
 The principles of Ceremonial Worship thus deduced from Holy Scripture may be shortly applied 
 to some of the more prominent particulars of the ritual of the Church of England, leaving exact details 
 for the two subsequent sections of this Introduction, and the Notes throughout the work. 
 
 1. The local habitation pro\'ided for the welcome of our Lord's mystical Presence is provided of a 
 character becoming the great honour and blessing which is to be vouchsafed. It is the House of God, 
 not man's house ; a place wherein to meet Him with the closest approach which can be made in this 
 life. Hence, if Jacob consecrated with the ceremony of unction the jDlace where God made His cove- 
 nant with him, and said of it, " This is none other but the house of God, and this is the gate of 
 heaven ; " so should our churches be set apart and consecrated with sacred ceremonies making them 
 holy to the Lord. So also, because they are to be in reality, and not by a mere stretch of language, 
 the Presence chambers of our Lord, we must regard them as the nearest to heaven in holiness of all 
 places on earth by the virtue of that Presence. And, lavishing all costly material, and all earnest skill 
 upon their first erection and decoration, we shall ever after frequent them with a consciousness that 
 " the Lord is in His holy Temple," and that all which is done there should be done under a sense of the 
 greatest reverence towards Him. 
 
 2. Hence too, the furniture of the House of God, the utensils or instrumenta necessary for Divine 
 Service, should all be constructed with a reverent regard to the Person in Whose service they are to be 
 used. Costly wood or marble, precious metals and jewels, used for such an object, do not minister to 
 luxury, and have no direct and primary reference at all to those who will use them or look ujjon them. 
 But as ministering to the honour of Christ our Lord they cannot be too freely used : nor need we ever 
 fear of expending wealth or skill too abundantly when we read of the manner in which God accepted 
 all that Solomon had done for His holy Temple at Jerusalem, and all the beauty and splendour with 
 which He ,.is worshipped in Heaven. The same principle applies with equal force to the apparel in 
 which the ministers of God carry on His Divine Worship ; surjDlice and albe, cope and vestment, all 
 being used in His honour, and for no other jjrimary object whatever. If they are not necessary for the 
 honour of God, the greater part of them are not needed at all. 
 
 3. The use of instrumental music, of singing, and of musical intonation, instead of colloquial modes 
 of speech, arc all to be explained on the same ground. Universal instinct teaches that the praises of 
 God ought to be sung, and that singing is the highest mode of using in His service the organs of speech 
 which He has given us. An orderly musical intonation is used by priest and people in their prayers, 
 that they may speak to their Maker otherwise than they would speak to their fellow-men, acknowledging 
 even by their tone of voice that He is to be served with reverence, ceremony, and awe. 
 
 4. And, lastly, the gestures used in Divine Service are used on similar principles. Kneeling in 
 prayer, standing to sing praise, turning towards the East or the Altar when saying the Creeds, using 
 the Sign of the Cross, humbly bowing the head at the Name of Jesus or of the Blessed Trinity,^ — these 
 are all significant gestures of reverence towards One Who is really and truly present to accept the 
 
 ^ " When I enter a place of common pr.-vyer, as y" choir of 
 a collegiate churcli or tlic bo<ly of a pariah cluircli or cliapel, 
 I worship God by liumbly bowing of my body towards His 
 holy altar, where I liave often exjjerjenced His most gracious 
 and glorious presence, beseeching Him to bless and succeed 
 me and my brethren in our joint and faitliful devotion. In 
 like manner, prayers being ended, I again worship in mind 
 and body His eternal and only adorable Majesty, and render 
 Him humble and cordial thanks for the assistance of I^s 
 Holy Spirit in all boundcn and public service tlirough Jesus 
 Christ our T.ord. Hallelujah. I likewise lowly adore as 
 often as I ap]iro.ach tlie boanl of our Lord beseecbing His 
 speci.al aid, ami grace on my self and whole congreg.ation for 
 the worthy and profitable performance of the Communion 
 
 Office, the most solemn service of the Church. This liumilia- 
 tion of my body and mind is due in public and in private 
 for mo a vile and miserable sinner to the Kternal, most 
 holy, most worthy, and most glorious and most merciful 
 Maker and I'reserver of nie and all numkind : \\liom I 
 can never too nuich, never enough adore, magnify, [jraisc, 
 serve, and honour. God accept mo and my brethren. 
 (Jod forgive us our irreligion, our hasty, careless, cheap, 
 indecent, and imperfect devotion." [Dr. 1)ei;naI!D'.s JIS. 
 Annotat. on Common J'raija; Bodl. l.ib. 11. '24.] Fuller 
 notices that although Foxe was "no friend to the cere- 
 monies," yet "he never entered .any church without ex- 
 pressing solenm reverence therein." [Fuller's CA. Jlist. ii. 
 475, ed. 1S37.]
 
 50 a IRitual :jntroouction 
 
 worship which they offer ; One Who accepts such reverence from the holy Angels and the glorified 
 Saints, and Who will not be otherwise than willing to receive it from His ministers and members in 
 
 the Church on earth. 
 
 These, then, are the principles of Ceremonial Worship which pervade the Book of Common 
 Prayer ; and for the practical expression of which provision is made in the rubrics and in the ritual 
 tradition to which the rubrics directly or indirectly point. They are principles which were origmally 
 laid down with the most awful solemnity by God Himself; which were not abrogated by any act or 
 word of our Lord when He was upon earth ; which were illustrated afresh on the first formation of the 
 Christian Church in as solemn a manner as that in which they were originally enunciated ; which were 
 practically adopted by those Christians who lived nearest to the time of our Lord's ministry and 
 teaching ; and which have been followed out in -our own Church from the most ancient days. ^ The 
 particular manner in which these Divinely revealed principles of Ceremonial Worship are practically 
 applied to Divine Service as regulated by the present rules of the Church of England will be shewn in 
 
 the following sections. 
 
 SECTION 11 
 
 THE MUSICAL PERFORMANCE OF DIVINE SERVICE. 
 
 The perfoi-mance of Divine Service may be regarded in a twofold relation ; as it affects the eye, 
 and as it affects the ear. In other words, it may be considered as coming within the province, and 
 under the superintendence of, one or other of the two representative Church officers, the Sacrist, who 
 has charge of the Altar, Vestments, and other " Ornaments " of the Church and Ministers ; and the 
 Precentor, who is the " Chief Singer " of the Church, and whose duty it is to regidate and conduct 
 Divine Service in its musical aspect. It is with the latter that this Section -svill deal : and in doing so 
 it must be observed by way of introduction that although the du-ections of the Prayer Book respecting 
 the musical performance of Divine Service are but few, they imply much more than they express ; 
 such a word as Evenso?!gf, or such brief injunctions as " here followeth the anthem ;" " then shall be 
 said, or sung ;" " here shall follow ;" " then shall be read ;" " here the Priest and Clerks shall say ;" 
 " these Anthems shall be sung or said ;" with many others, containing references to establisli^ practices, 
 and requiring to be elucidated by historical explanations. 
 
 Before commenting upon the musical dii-ections of the Prayer Book, it will be desirable, however, 
 to say a few words respecting the ultimate foundation on which they rest ; that is, respecting the 
 Divine authority for the employment of instrumental and vocal music in the worship of God. For this 
 we must go to Sacred History. 
 
 The earlier portions of that History may be passed over, as the notices of any definite and settled 
 Ritual in Patriarchal times are but slight. We may pass over also the sojourn of the Chosen People 
 in Egypt, their wanderings in the desert, and the unsettled period of their history in the Promised 
 Laud. " In Egyi)t," writes Hooker, " it may be God's people were right glad to take some comer of a 
 poor cottage, and there serve God upon their knees ; peradventure, covered with dust and straw some- 
 times. ... In the Desert, they are no sooner possessed of some little thing of their own, but a 
 Tabernacle is required at their hands. Being planted in the land of Canaan, and having David to be 
 their King, when the Lord had given him rest, it grieved his righteous mind to consider the growth of 
 his own estate and dignity, the affairs of Religion continuing still in the former manner. What he did 
 propose it was the pleasure of God that Solomon his son should perform ; and perform in a manner 
 suitable to their present, not to their ancient state and condition," etc. [Eccl. Pol. IV. ii. 4.] We 
 must, therefore, look to the Davidic period of Sacred History as the earliest age in which the Church 
 was able, through its outward circumstances, to give that full ritualistic form and expression to its 
 worship which has ever since been so conspicuous a feature of it whether in the Temijle or the Church. 
 The first great religious celebrations in David's^eign took place in connection with the removal 
 of the Ark from its place of banishment (after it had been captured by the Philistines in the time 
 of Eli) to its resting-place on Mount Sion. There were two grand Choral Processional Services in 
 connection with this removal. The former of these, in consequence of certain ritual ii'regularities
 
 to tfje prapcr IBooK 51 
 
 which disijleased God, came to a sad and uutimely close [1 Chron. xiii. 8-12; xv. 11-lG]. The latter 
 is the one which, as meeting with God's express approbation, especially demands our notice. It is in 
 reference, then, to this second and successful ceremonial, that we read of David, by God's appointment, 
 " speaking to the chief of the Levites to appoint their brethren to be the singers with instruments of 
 musick, psalteries and harps and c}Tiibals, sounding, by lifting up the voice with joj^." " Thus all 
 Israel " — the narrative proceeds — " brought up the Ark of the Covenant of the Lord with shouting, and 
 with sound of the comet, and with trumpets, and with cymbals, making a noise \dih psalteries and 
 harps " [1 Chron. xv. 28]. Nor was the work of Praise at an end. So soon as the solemn business of 
 translating the Ark was over there was a special festival of Thanksgiving in commemoration of the 
 auspicious event, and provision was also made for a continuous service of Praise. Hence David 
 " appointed certain of the Levites to minister before the Ark of the Lord, and to record, and to thank 
 and praise the Lord God of Israel;" some " mth psalteries and harps;" some to make "a sound with 
 cymbals ;" besides "the priests with trumpets continually before the Ark of the Covenant of God." 
 
 Then it was that " David delivered first this Psalm to thank the Lord [Ps. cv.] into the hand oi' 
 Asaph and his brethren : ' Give thanks unto the Lord ; call upon His Name. . . . Sing unto Him, siny 
 Psalms unto Him. . . . Sing unto the Lord, all the earth : shew forth from day to day His Salva- 
 tion.'" And that the words of this Song should be practically realized, and the offering of Praise not 
 cease with the festive occasion which had drawn forth the Psalm, we read of " Asaph and his brethren " 
 being " left before the Ark of the Covenant to minister continually ;" of " Heman and Jeduthun," and 
 others, " who were expressed by name," " being chosen to give thanks to the Lord, with trumpets and 
 cymbals, . . . and with onusieal instruments of God" [1 Chron. xvi. 37, 41, 42] ; of a great company 
 of Le\ites being set by David " over the Set-vice of Song in the House of the Lord, after the Ark had 
 rest," who " ministered before the dwelling-place of the Tabernacle of the Congregation with singing " 
 [1 Chron. vl 31, 32] ; and of" the singers, chief of the fathers of the Levites, . . . who were employed in 
 that work day and night " [1 CnEON. ix. 33]. So highly developed, indeed, did the musical department 
 of the Divine Service become, that we find David, later in life, enumerating no fewer than " four thousand, 
 who praised the Lord with the instruments which I made to praise therewith " [1 Chron. xxiii. 5]. And 
 lest we should deem these and kindred ritual arrangements of " the man after God's own heart," " the 
 sweet Psalmist of Israel," to be mere private unauthorized exhibitions of strong musical and aesthetic 
 taste on the part of an individual monarch, we are expressly told in one place, that " all these things 
 were done according to . . . the commandment of The Lord by His Prophets " [2 Chron. xxix. 2-5]. 
 
 Solomon carefully perpetuated all the musical arrangements of his father, and after the completion 
 of his glorious Temple, according to the pattern shewn him by God Himself, he transferred thither all 
 the " instruments " which David had made for God's service ; and there is abundant evidence in the 
 magnificent ceremonial of the Temple Dedication, as well as in the account of his regulations for the 
 subsequent maintenance of its Services, that he firmly established there an elaborate systeni of instru- 
 mental and vocal ritual. As to subseqxicnt monarchs, in proportion as they neglected God, in that 
 proportion did they cease to care for the Ritual of His House, and suffered the music of His Sanctuary 
 to decline. And conversely, as any monarch was mindful of the Lord of Hosts, and zealous for His 
 honour, so do we ever see one token of his zeal and devotion in his reverent attention to the Ritual and 
 the Music of God's Holy Temple. Of Joash, of Hezekiah, of Josiah, the Holy Ghost recounts with 
 special approbation their efforts for the restoration and encouragement of Church Music. When times 
 grew darker, and when God's people fell away from Him, then they forgat that " God was their 
 Strength, and the High God their Redeemer." Then followed the sad era of the Captivity when the 
 harps of Sion were hung on Babel's willows. On the return from the Captivity we read of laudable 
 and energetic attempts on the part of Ezra and Nehcmiah to restore the ancient choral worship, and 
 with a certain amount of success : but it may be doubted whether the services of the later Temple 
 ever reached so high a standard as that which characterized them in the Temple of Solomon. 
 
 From this brief survey we learn that God's Church is emphatically " a singing Church ;" that 
 music, vocal and instrumental, is designed, by His express appointment, to constitute one essential 
 element, one necessary feature, one integral part, of His public Ritual ; that the absence of music and 
 suitable ceremonial in the history of His ancient Church, in, in every case, not the result of His Will, 
 but of man's sinful disregard of that Will ; an infallible sign, not of the faithfulness, but of the unfaith- 
 fulness of His people. 
 
 Nor has Christianity introduced any change in this respect. At no tune and in no manner has
 
 52 a Eitual ^ntroOuction 
 
 God ever given any word or sign to shew that He has altered His Will on this subject. Our Blessed 
 Lord is not recorded to have said a word in disparagement of the general principle of Ceremonial Wor- 
 ship, or of the ancient Eitual, or Music, of God's Church. It was one of His chief earthly delights to 
 take part in that worship Himself: and an elaborately Ceremonial Worship was the only public worship 
 which He attended while sojourning here below. He was first discovered in His youth in His 
 Father's Temple. His first-recorded words are, " Wist ye not that I must be eV roii tov nar/JoV ixov ;" 
 words which " remind the earthly mother that it was in the courts of His Heavenly Father's House 
 that the Son must needs be found ; that His true home was in the Temple of Him Whose glories still 
 lingered round the heights of Moriah.''^ Do wo not see Him here and elsewhere expressing in deed 
 that which of old He expressed in word by the mouth of His " Sweet Singer," — " Lord, I have loved 
 the Habitation of Thy House. . . . My soul hath a desire and longing to enter into the Courts 
 of my God"? 
 
 And even after the Ascension, while we read of our Lord's chosen ones meeting together for their 
 private celebrations of the Blessed Eucharist in their own consecrated Oratory,- " the large Upper 
 Room " (that sacred spot, hallowed first by the visible Presence of Christ, and then by the descent of 
 the Holy Ghost), we find them exhibiting the effect of their Master's reverent example and teaching, by 
 " continuing" none the less, " daily, tvith one accord, in the Temjile," for the public worship of God. 
 
 Our Lord came, not to abolish, but to transfigure the old Ritual ; not to diminish, but to increase 
 its glory ; to breathe into its dead forms a Divine and Life-gi\'ing Energy. Christian worship, at its 
 first introduction, was not designed to supplant, but to supplement, the ancient Ritual. It was pro- 
 bably simple in outward character, as being ouly lyrimte ; God's piMic worship being still intrusted 
 to, and conducted by, the Ministers of the Old Dispensation. For a whole generation, the two went 
 on simultaneously ; the public worship of the Old, the private worship of the New Dispensation. The 
 two were ultimately to be fused together : the outward and expressive forms of the Old, adapted, under 
 the guidance of the Holy Ghost, to clothe the august realities of the New. 
 
 It is plainly recorded tvhen and tvhere the first Christian Service took place ; viz. on the eve of our 
 Lord's Passion, and in " the large Ujiper Room " — hereafter to become the first Oratory of the Chris- 
 tian Church. Though outwardly, it may be, without pomp and show, as bearing on it the shadow of the 
 great Humiliation to be consummated on the morrow, yet has the world never beheld, before or since, 
 a Service of such surpassing dignity, sacredness, and significance. Here we witness the meeting-point 
 of two Dispensations ; the virtual passing away of the Law, and its transfiguration into the Gospel ; 
 the solemn Paschal close of the Old Economy, the Holy Eucharistic Inauguration of the New. Here 
 we see the whole Representative Church assembled together with its Divine Head. And here we find 
 every essential element of Christian Wor.ship introduced and blessed by Incarnate God Himself. The 
 grand central feature of the Service is the Holy Eucharist. Clustering round, and subsidiary to it, we 
 find supplication, intercession, exhortation, benediction, excommunication, and Holy Psalmody : " after 
 they had simg {vnv^'jrravTei), they went out to the Mount of Olives." Here, in the solemn Eucharistic 
 Anthem which accompanied the first Celebration ; — the Celebrant, God Incarnate, " giving Himself 
 with His own Hands ;". and the Leader of the Holy Choir, God Incarnate, fulfilling His own gracious 
 prediction, " In the midst of the Church will I sing praise unto Thee " (v/uWia-w ae) — do we behold the 
 Divine Source of that bright and ever-flowing stream of " Psalms and Hymns, and Spiritual Songs," 
 which was to " make glad the City of God." 
 
 In this august and archetypal Service, then, we see all those venerable essentials of Christian 
 Worship which it would afterwards devolve upon the Church, under the guidance of the indwelling 
 Spirit, to embody and express in her solemn Liturgies ; and for the clothing and reverent performance 
 and administration of which it would be needful for her, under the same Holy Teaching, to borrow and 
 adapt from that Divine Storehouse of Ritual which God had jjrovided in the ancient Ceremonial. 
 
 ' Ellicott's Historical Lectures on the Life of our Lord, p. 
 93, 1st ed. 
 
 - The English version, "breaking bread from house to house" 
 [Acts ii. 4(5], would lead us to imagine, if it suggested the 
 Eucharist at all, tliat this solemn Breaking of the Bread of 
 Life — that " Bread wliioli is tlie Communion of the Body of 
 
 "filling the whole House where they were sitting;" — the 
 "Large Upper Room," where tlie first Eucharist had been 
 celebrated, where our Lord had appeared on two consecutive 
 Sundays — "tlie Upper Room" \j<) virepuov. Acts i. 13], to 
 which our Lord's chosen servants resorted after the Ascension 
 in obedience to His command that they should not depart 
 
 Christ " — took place irregularly, now in one private house, I from Jerusalem, but wait there for His Promised Gift, and 
 
 now in another. Tliis is not, however, the meaning. Kar' ' "where abode Peter, and James, and John, and Andrew, 
 
 oIkov is not at any house, but "at home," at one particular Philip," with tlie rest, who " all continued witli one accord 
 
 house, or home. And the then Home of the Infant Church in prayer and supplication, with the women, and Mary the 
 
 was that Sacred Place where the Holy Ghost had descended, ' Mother of Jesus, and with His brethren."
 
 to tf)C Prapct IBook. 
 
 53 
 
 But the chief point for us, at present, is this ; that in the "Hymn" of our Ever-Blessed Redeemer 
 we meet with a iiew, and, if possible, more constraining warrant for the use of Music in Divine Worship. 
 We learn that the " Service of Song," ordained of old by God for His Church, and commended by so 
 many marks of His approval, so far from being discountenanced by our Lord, was deliberately sanctioned, 
 appropriated, perpetuated, re-consecrated, by His own most blessed practice and example. Music was 
 henceforth, no less than of old, to form one essential element in Divine Worship. Nor must we fail to 
 notice that, as music was doubtless intended to find its appropriate place throughout the entire offices 
 of the Christian Church, even as the threefold division of Church Music into " Psalms, and Hymns, and 
 Spiritual Songs," ^ twice emphatically repeated by the Holy Ghost, would seem to indicate, so its special 
 home is the Liturgy. Wherever absent, it should not be absent there : and the immediate juxta- 
 position of the Words of Institution, in both Gospels, with the mention of the Hymns, may be reve- 
 rently conceived to teach this. So also does the Church seem instinctively to have felt : regarding the 
 Holy Eucharist as the great centre round which her songs of praise should cluster and revolve ; the 
 great source from which they should take their rise, and flow forth. Pliny's mention of the early 
 morning meetings of the first Christians to offer Divine Worship and sing hymns to Christ, probably 
 refers to their Eucharistic assemblies. And Justin Martyr's expression must have a similar allusion, 
 when he speaks of their offering ujj " solemn rites and hymns," Ho/ttTra? Ka\ ij/uvovs, — where the word 
 Ho/iTra? is interpreted by Grabius to denote the solemn prayers "in Mysteriorum Celebratione." 
 [A270L i. 13.] 
 
 With regard to the nature of the music used in God's Church in early times, we are utterly in 
 the dark. Over the grand old Temple Music, in fact over the whole of the ancient Jewish Ritual Song, 
 there is an impenetrable veil hanging. There are doubtless natural reasons which may, in a measure, 
 account for the fact ; especially this, that the ancient Jews seem to have possessed no musical characters ; 
 so that the melodies used in their services have been traditional, and as an inevitable consequence, 
 more or less at the mercy of the singers. And we must further bear in mind that, ever since the 
 woful time of the Captivity, the Holy Nation, instead of maintaining its ancient grand Theocratic 
 independence, has been in subjection successively to all the great powers of the world ; to the Baby- 
 lonian, Medo-Persian, Grseco-Macedonian dynasties ; then, in turn, to Egypt and Syria ; then to the 
 mighty power of Rome. When we consider this, and take into account also their intestine factions, 
 their constant imfaithfulness to God, the gradual loss therefore of their inward strength and glory, and, 
 with these, of the beauty and comjjleteness of that perfect Ritual which at once clothed, expressed, 
 enshrined, and preserved their Holy Faith; it is no matter for wonder that, even before their dispersion 
 into all lands, the memory of much of their own ancient music had faded away, and their Church song 
 had lost its character, under the ever-varying heathen influences to which it had so long been inciden- 
 tally subjected. 
 
 From the modern Je^\dsh music we can leam nothing. Music, we are told, has been authoritatively 
 banished from the Sjmagogue ever since the destruction of Jeiiisalem ; the nation deeming its duty to 
 be rather to mourn over its misfortunes in penitential silence, until the Coming of Messiah, than to 
 exult in songs of praise. Hence the music which still practically exists in so many Jewish congregations 
 throughout the world is more or less arbitrary, and destitute of traditional authority." 
 
 We are in equal doubt as to the nature of the ancient Christian music. All wc know is, that anti- 
 
 ' Kph. v. 19; Col. iii. l(i. 
 
 In this threefold division it is scarcely possible to miss 
 sonic special secret relation witli the three several Persons of 
 the Ever- Hlessed Trinity. (1) The " fsahnu," (lowing to ns 
 from, and uniting us to, the Old Dispensation, primarily lead 
 us up to, and reveal to us, "the Fallitr of an infinite 
 Majesty." (2) Tlie " Ili/nuiM," originating, as we have seen, 
 from the Eucharistic Hynm in the Upper Iloom, bring us 
 into special connection with our Lord jexus Clirist. (3) Tho 
 "Spiritual Songs," as their very name indicates, rather 
 represent the free, unrestrained outbreathings in Holy Song 
 of that Divine Spirit which animates and inspires the Body of 
 Christ. 
 
 So that we find the Jirnt in our Psalters ; tho second chiefly 
 in our Liturgical Hymns, "(iloria in Kxcelsis," "Ter 
 Sanctus," and tho like ; the third in our metrical songs, or 
 odes, — those songs in which Christian feeling has ever 
 delighted to find expression. 
 
 The first class is rather occupied with God Himself; the 
 second, with God in Ilia dealings with man through tho One 
 
 Mediator ; the third, with man in his dealings with God, 
 tlirough the Spirit of God quickening him. Reverence and 
 devotion speak in the first ; dogma finds utterance in the 
 second ; Christian emotion in the third. 
 
 - Dr. I'lurney says that "tho only Jews now on tho globe 
 who have a regular musical establisliment in their Syn.agoguo 
 arc the Germans, who sing in parts ; and these preserve some 
 old melodies or chants which are thouglit to be very ancient. " 
 
 Padre Martini collected a great number of tho Hebrew 
 chants, wliioh are sung in the did'orcnt synagogues through- 
 out Europe. Dr. Burney has inserted several of these in his 
 History of Music. But, with a single exception, they shew 
 not even the remotest affinity to the Gregorian system of 
 melody ; nor, in the sequence of their notes, any possible 
 observance of the ecclesiastical modes or scales. 
 
 There ia, however, one exception. One single melody 
 bears so strange a resemblance (probably purely accidental) 
 to a Church Cliant, that it is worth preserving. Transcribed 
 into modem notation, ami written in a chant form, with 
 simple harmony, it is as follows : —
 
 54 3 Bitiml ^ntrooiiction 
 
 phonal singing was at a very early period introduced : in fact, there can be no reasonable doubt that it 
 was a heritage bequeathed to the Christian Church from her elder Jewish sister, and that the Author of 
 it was none other than the " Chief Musician " Himself. It was at Antioch, however, that the practice 
 seems first to have systematically established itself, and from thence it ultimately spread over Chris- 
 tendom. Antioch was a city of great importance in the history of Church Music, for the Church there 
 was the one which, next in order after that of Jerusalem, rose to pre-eminence, and it was in a special 
 way the mother and metropolis of Gentile Christendom. The account which Socrates gives of the 
 beginning of antiphonal singing in this city is too interesting to be passed over. 
 
 " Now let us record whence the hymnes that are song interchangeably in the Church, commonly called 
 Antemes, had their originall. Ignatius, Bishop of Antioch in Syria, the third Bishop in succession from Peter the 
 Apostle, who was conversant, and had great familiarity with the Apostles, saw a vision of Angels which extolled 
 the Blessed Trinity with Hymnes that were sung interchangeably : and delivered unto the Church of Antioch the 
 order and manner of singing expressed in the Vision. Thereof, it came to passe, that every Church received the 
 same tradition. So much of Antemes." [Sockat. Eccl. Hist. vi. 12, Hanmer's transl., 1636.] • 
 
 Antioch, as capital of SjTia, capital also of Roman Asia in the East, became a great intellectual as 
 well as theological centre, and it appears to have been the city in which Church Song first worked 
 itself into shape ; where Jewish tradition and Gentile intelligence met and blended ; where the ancient 
 Hebrew antiphonal system of Psalm recitation, and the shattered fragments of the old Ritual Song, 
 allied themselves with, and were subjected to the laws of, modem Grecian musical science. It seems 
 almost certain that Church music is rather Greek than Hebrew in origin. Hellenism had long been 
 doing a Providential though subsidiary work in preparing the world for Christianity. And though 
 Greece had fallen under the iron grasp of the power of Rome, she had, in turn, subdued her conquerors 
 to her literature, her language, and her arts. In the department of Christian Song, then, in the 
 Church's first essays at giving musical expression to her sacred services, no doubt she would be mainly 
 indebted to the science and skill of that nation which had already furnished her with a language, and 
 which yet ruled the intellect of the world. The very names of the (so-called) ecclesiastical modes, or 
 scales, — Dorian, Phrygian, Lydian, Mixo-Lydian, etc., — bear incidental testimony to this fact, but perhaps 
 the Church's metrical hymn-music is that branch of her song which is most directly and immediately 
 borrowed from ancient Greece. We find the old Greek and Roman metres freely employed in the 
 ancient Christian hymns ; and doubtless the music to which they were first allied bore no very remote 
 resemblance to that used in the heathen temples. 
 
 Metrical hymns appear to have been first used (to any extent) by heretics, for the promulgation 
 of their tenets ; and then by the Church, with the view of counteracting heretical teaching, and popu- 
 larizing the true faith. St. Chrysostom's attempts to overcome attractive Arian hymn-singing at 
 Constantinople with more attractive orthodox hymn-singing, are well known. Socrates tells us of " the 
 melodious concert and sweet harmony in the night season ;" of the " silver candlesticks, after the 
 manner of crosses, devised for the bearing of the tapers and wax candles," presented to the good Bishop 
 by " Emloxia the Empress," and used by him to add beauty to his choral processions. 
 
 It was shortly before this j^eriod that St. Ambrose had introduced into the West the system of 
 Hymn -singing and Antiphonal Psalm-chanting. He is said to have learned it at Antioch, and to have 
 brought his melodies thence. Responsive singing seems never to have been practised in the West till 
 his time, and the circumstances attendant upon its introduction — for the purpose of relieving his 
 people in their nightly ser\'ices during the Arian Persecution — form an interesting episode in Church 
 History. St. Augustine's touching account of the effect produced upon himself by the psalms and 
 hymns in St. Ambrose's Church in Milan has often been quoted, and is well known. And it is 
 in reference to the period just referred to that be informs us that " it was then ordained that 
 
 Melody to the Title of the LI. and other Psalms, or Lamnatzeach, i.e. "To the Chief Musician," aa sung by the Spanish Jews. 
 
 (Original Key 
 F.) 
 
 ,! 
 
 r - j ^ r:r 
 
 
 W^ 
 
 iS: 
 
 Jff ^2 /=5 i4«iJ HSW (S ^ (^ '^ mf ' ^^ 
 
 -S) 
 
 El^SE 
 
 ^Wt
 
 to tf)e Iprapcr T6oofe. 55 
 
 the Psalms and Hymns should bo simg 'secundum morem Orientalium partium ;'" and that from 
 Milan this Eastern antiphonal system spread throughout all parts of Western Christendom. [Aug. 
 Conf. ix. 7.] 
 
 It is very difficult to ascertain accurately (and this is not the place to discuss) the exact nature 
 and extent of the influence exerted by St. Ambrose over the Music of the Church in the West. That 
 his influence was very considerable is shewTi by the fact of the extended use of the term " Cantus 
 Ambrosianus " for Church song generally. Possibly this wide use of the term may account for the 
 title given to the old melody of the " Te Deitm," which — certainly, at least, in the form in which it has 
 come down to us — cannot be of the extremely early date which its name, " The Ambrosian Te Deum," 
 would appear to imply. 
 
 But the name of St. Ambrose as a musical reformer was eclipsed by that of his illustrious 
 successor St. Gregory, who flourished about 200 years after. As Church Song was all " Ambrosian " 
 before his time, so has it, since, been all " Gregorian." The ecclesiastical modes, or scales, were finally 
 settled by him ; until the time when Church Music broke through its trammels, rejected the confined 
 use of modes and systems essentially imperfect, and, under the fostering influence of a truer science, 
 developed its hidden and exhaustless resources. 
 
 Without entering into any detail respecting the ancient Church scales, it may not be out of place 
 to state thus much : — 
 
 I. The four scales admitted by St. Ambrose, called the Dorian, Phrygian, Lydian, Mixo-Lj^dian 
 (modifications of the ancient Greek scales so named), were simply, in modem language, our respective 
 scales of D, E, F, G, without any accidentals ; the melodies written in each ranging only from the 
 keynote to its octave, and ending properly on the keynote, thence called the " final." '^ 
 
 Now each particular scale had its own reciting note (or "dominant"), generally b, fifth above the 
 final. 
 
 Thus (had there been no exception) we should have had : — 
 
 The respective \ F / ^^^ their corresponding 
 
 "finals " of the j F i " '^^ominccnts," or notes 
 
 4 scales ( G ; ^°^ recitation 
 
 But there was one exception. For some reason or other, B was not approved of as a recitation note ; 
 and hence, in the second scale, C was substituted for it. 
 
 II. To each of these four scales St. Gregory added a subordinate, or attendant scale — ^just as, in 
 the ancient Greek system, each " principal " mode had two subsidiary, or " plagal," modes ; the one 
 below (inro) it, and the other above (virep) it — beginning four notes heloiv it, and therefore characterized 
 by the prefix viro {hypo, or under). i 
 
 Thus, to St. Ambrose's 1st (or Dorian) mode, St. Gregory added a Hypo-Donan. 
 
 To his 2nd (or Phrygian) „ „ //7//)o-Phrygiau. 
 
 „ 3rd (or Lydian) „ „ Hypo-Lydian. 
 
 „ 4th (or Mixo-Lydian) „ „ Hypo-^iiixo-Lydian. 
 
 So that the number of the scales, instead of four, became eight. 
 
 Each added scale is essentially the same as its corresponding " principal " scale ; the " final " (or 
 keynote, so to speak) of each being the same. Thus, D, for instance, is the proper final note for 
 melodies, whether in the Dorian or Hypo-Dorian mode. 
 
 The only points of difference between St. Gregory's added, and St. Ambrose's original, scales are 
 these : — 
 
 1. That each added scale lies a fourth beloiu its original. 
 
 Thus, while the melodies in the four primary scales lie respectively between D, E, F, G, and 
 their octaves ; the melodies in the " plagal," or secondary, scales lie between A, B, C, D, and their 
 octaves. 
 
 2. And next, that the recitation notes (or dominants) of the two sets of scales are different ; those 
 of the added scales being respectively F, A, A, C. 
 
 ' It is not meant that all the chants or mcloiliea in each 
 mode do really end on the " final ; " but that this is the note, 
 
 in the scale, on which a melody, which came to a full close, 
 tcoidd naturally tcrminato.
 
 56 
 
 a IRitual Inttotiuction 
 
 Thus the eight scales as finally settled by St. Gregory are as follows 
 
 Name. 
 
 1st. Dorian 
 
 2nd. Hjq^o-Dorian 
 
 3rd. Phrygian 
 
 4th. Hy]3o-Phrygian 
 
 5th. Lydian 
 
 6th. Hyjjo-Lydian 
 
 7th. Mixo-Lydian 
 
 8th. Hypo-Mixo-Lydian 
 
 ^ange of 8 notes, 
 
 "Final" (or 
 
 bcginninrj from 
 
 Keynote). 
 
 D 
 
 D 
 
 A 
 
 D 
 
 E 
 
 E 
 
 B 
 
 E 
 
 F 
 
 F 
 
 
 
 F 
 
 G 
 
 G 
 
 D 
 
 G 
 
 ' Dcmiinant " (or 
 Recitimj note). 
 
 A 
 F 
 C 
 A 
 C 
 A 
 D 
 C 
 
 In strict Gregorian song the notes were all of uniform length ; and the only accidental ever 
 allowed was the B flat. 
 
 It was necessarily by slow degrees that Ritual song assuined its full proportions, and the Divine 
 Service clothed itself, in all its parts, with suitable musical dress. 
 
 Monotonic Recitative forms the basis of "plain song." In fact, in early times it would appear 
 that, except in the Hymns, Church Music was exceedingly simple in character. St. Augustine tells us 
 that St. Athanasius strongly discouraged the use of much inflexion of voice and change of note in the 
 saying of the Divine Office. He would even have the Psalms sung almost in monotone: a practice, 
 however, with which St. Augustine's keen musical susceptibilities could not bring him wholly to 
 sympathize. 
 
 From the simple monotone, the other portions of the plain song little by little develope themselves. 
 The bare musical stem becomes ever and anon foliate: its monotony is relieved with inflexions 
 recurring according to fixed rule. Then it buds and blossoms, and flowers into melodies of endless 
 shape. 
 
 When the musical service of the Western Church became m a measure fixed, it consisted mainly 
 of the four following divisions : 
 
 1. There was, first, the song for the prayers, the " Cantus CoUectarum," which was plain 
 monotone.^ 
 
 2. Secondly, there was the song for the Scripture Lections, the " Cantus Prophetarum," " Episto- 
 larum," " Evangelii," which admitted certain inflexions. These inflexions were for the most part of a 
 fixed character, and consisted (ordinarily) in dropping the voice, — a. at each comma or colon, a minor 
 third (" accentus medius ") ; ^. at each full-stop, a perfect fifth (" accentus gravis ").- 
 
 The same rule was followed in intonating the versicles and responses, the versicle and response 
 together being regarded as a complete sentence ; the close of the former requiring the " mediate," the 
 close of the latter the " grave " accent.^ 
 
 3. The third division embraces the Psalm-chants. These seem originally to have followed the 
 rule of the " Cantus Prophetarum ;" to have consisted of plain monotone, relieved only by one of the 
 " accents " at the close of each verse. In course of time the middle, as well as the end of the verse, 
 came to be inflected. The inflexions became more varied and elaborate ; the result being a whole suc- 
 cession of distinct melodies, or chants, following the laws of the several ecclesiastical modes. 
 
 4. As the third division admitted of far greater licence than either of the two former (ultimately, 
 of very considerable melodic latitude), so was the fourth division more free and unrestrained than all. 
 
 ' In the Roman use the monotone was unbroken ; but in the 
 ,Sarum use there was generally the fall of a perfect fifth (entitled 
 the " grave accent ") on the last syllable before the Amen. 
 
 IC2I 
 
 A - men. 
 - But in case the clause ended with a monosyllable, the fol- 
 lowing variations took place : — 
 
 The "accentus medius 
 
 "^ 
 
 izz: 
 
 gave way to 
 
 the "accentus modcratus," or 
 
 interrogativus," 
 
 122: 
 
 /3. And the " accentus gravis " -} 
 
 32^ 
 
 to the 
 
 'accentus acutus,' 
 
 It is noticeable that while the Church of England (following 
 the lead of Merbecke) has retained the use of the " mediate " 
 and " moderate " accents, she seems practically to have parted 
 with the "grave" and the "acute;" but the acute is still 
 used for the Preces in Lincoln Cathedral. 
 
 3 Or their substitutes, in case of a monosyllabic termination. 
 See the preceding note.
 
 to tfte IPragcr Tgoofe. 57 
 
 This embraces the music for the Hymns, metrical or prose ; for Prefaces, Antiphons, and the like. 
 From these any continuous recitation note disappears altogether, and an unrestricted melody is the 
 result. 
 
 Church Song has passed through many vicissitudes ; becoming at times viciously ornate, debased, 
 and emasculate. So long as the people took part in the service, the music was necessarily kept very 
 simple. When they ceased to participate, and the ser\'ice was performed for them, the once simple 
 inflexions and melodies became expanded and developed, — ten, twenty, or more notes being constantly 
 given to a syllable ; and the plain song became the very reverse of plain, and for purposes of edifica- 
 tion welhiigh useless. 
 
 Many protests were from time to time issued ; but it was not until the period of the Council of 
 Trent, in the sixteenth century, that really effectual and energetic measures were taken to arrest the 
 growdng evil. At that time the laborious task of examining and revising the Plain Song of the 
 Western Church was intrusted, by the musical commissioners appointed by the Council of Trent (one 
 of them the great St. Carlo Borromeo), to Palestrina, who chose for his principal coadjutor the pains- 
 taking Guidetti. 
 
 But twenty years before Palestrina had set about his toilsome work a similar movement had 
 been initiated in this country, in connection with our revised Office-books. When the great 
 remodelling of our English Services took place, earlier in the same century ; when the ^ „ . , „ 
 
 . o p ,11 ™^ Music of Eng- 
 
 energetic and successful attempt was made to render them once more suitable, not lish service- 
 only for private and claustral, but for public congregational use, and at the same time ''°°''^- 
 to disencumber them of any novelties in doctrine or practice which in the course of ages had fastened 
 round them ; when the old Mattins, Lauds, and Prime of the Sanim Breviary were translated into the 
 vernacular, compressed, and recast into the now familiar form of our English " Mattins," or " Morning 
 Prayer," and the Vespers and Compline into that of our " Evening Prayer," or " Evensong ; " the 
 question of the music for these rean-anged Offices forced itself upon the notice of our Church rulers. 
 And it is most interesting to note how the same wise conservative spirit, which had guided the changes 
 in the v:ords, manifested itself in the corresponding changes in the music with which those words were 
 to be allied. 
 
 Radical alteration in either department there was none, simplification being the main object. 
 And thus, in the province of Church Music, the great aim was not to discard, but to utilize the ancient 
 plain song, to adapt it to the translated Offices, to restore it to something more of its primitive " plain- 
 ness," to rid it of its modern corruptions, its wearisome " neuvias " and ornaments and flourishes ; so 
 that the Priest's part., on the one hand, might be intelligible and distinct, and not veiled in a dense 
 cloud of unmeaning notes, and the people's part, on the other, so easy and straightforward as to render 
 their restored participation in the public worship of the Sanctuary at once practicable and pleasurable. 
 
 It has been hastily imagined by some in modern days that our great liturgical revisionists of the 
 sixteenth century designed to abolish the immemorial custom of the Church of God, alike in Jewish 
 and Christian times, of saying the Divine Service in some form of solemn musical recitative, and to 
 introduce the unheard-of custom of adopting the ordinary colloquial tone of voice. But such a serious 
 and uncatholic innovation never appears to have entered into their heads. The most that can be 
 said of our English Post-Reformation rule on this subject is, that in case of real incapacity on the part 
 of the priest, or other sufficient cause, the ordinary tone of voice may be employed ; but this only as an 
 exceptional alteniative. The rule itself remains unchanged, the same as of old. 
 
 The Rubrical directions, " read," " say," " sing," expressed in the old technical language, are sub- 
 stantially what they were before. The first of these words, " logcrc," was the most general and com- 
 prehensive; merely expressing recitation from a book, without defining the "modus Icgcndi," or 
 stating whether the recitation was to be plain or inflected. The usual modes of recitation are expressed 
 in the words "say" and "sing;" the former ("dicere") pointing to the simpler, the latter {" cantarc") 
 to the more ornate mode. Thus the old " legcre " inirjld signify (and often did) ornate singing ; and it 
 might signify (and often did) plain monotone ; and it is observable that the words " say " and " sing " 
 are often employed interchangeably in the old rubrics, when their specific distinctions do not come into 
 prominence. ^ 
 
 The same holds good as to our jjrcsent Book. For instance, in one place we find a rubric ordering 
 
 ' "How (lepe and inw.irde comforte shoulde yt be to you to synge and rede and say thys lioly seruyce." [Our Lady's 
 Mirror, K. E. T. Soc. ed. p. 10.]
 
 58 a Eitual 3lntroDuction 
 
 that the Athanasian Creed shall be " read here." Now, the point of this rubric being the particular 
 position in which the Creed shall be recited, and not the particular mode of its recitation, the general 
 term " legere" is employed. The "modus legendi" is determined by other rubrics, which prescribe that 
 it may be " either said, or sung ; " which allow (that is) of both modes of choral recitation, either the 
 plain or the ornate ; either the simple monotone, or the regiilar chant. 
 
 The same thing occurs in another rubric, which (like the fonner), dealing with the positio^i, not 
 the mode, orders the " Venite " to be " read " in a certain place. Now the general term " read " in this 
 instance is obviously equivalent with the word " sing ; " the Church of England always contemplating 
 that the Psalms shall be not said on the monotone, but sung to regular chants.'' 
 
 The two works which directly illustrate the mind of the English Church as to the musical render- 
 ing of her reformed Service are, 1st, the Litany published by Cranmer with its musical notation (the 
 first instalment of our Book of Common Prayer) ; and, 2ndly, the more important work containing the 
 musical notation of all the remainder of that Book, edited (plainly under the Archbishop's supervision) 
 by John Merbecke, and published " cum privilegio " in the same year with the first Prayer Book of 
 Edward YI. 
 
 A word or two may be said respecting both these publications. 
 
 1. The Litany was published in 1544 in a work entitled "An exhortation unto praier thought 
 mete by the King's Majestic and his clergie, to be read &c. Also a Litany with suffrages to be said or 
 sung." Now this Litany was set to the beautiful and simple old Litany chant still used in most of our 
 Cathedrals and Parish Churches where the service is chorally rendered. It was republished by Grafton, 
 with harmonies in five parts, a month after its first appearance. Some twenty years afterwards it was 
 again harmonized by Tallis ; and it has been harmonized and set in different forms by many of our 
 English Church musicians. 
 
 2. The other publication was entitled " The Booke of Common Praier noted," wherein " is con- 
 teyned so much of the Order of Common Praier as is to be song in Churches." Like the Prayer Book 
 itself, it contains nothing absolutely neiv: the old English Service Music being simplified, and adapted 
 to our revised and translated Offices. The adjustment of the musical notation is as follows : — 
 
 i. For the Prayers, the old " Cantus Collectarum," or simple monotone, is used.- 
 ii. For the Versicles and Responses, the old inflected " Cantus Prophetarum." ^ 
 iii. In the Scripture Lections, however, it seems manifest that it was not in contemplation to retain 
 the use of this last-mentioned inflected song, which of old appertained to them. In the Pre-Reforma- 
 tion Service-books the " Capitula " and the Lections were generally very short ; the latter being 
 moreover broken and interrupted by Antiphons. Here, inflected musical recitative might not be 
 inappropriate. But to sing through a long lesson from the English Bible in the same artificial method 
 would be plainly wearisome, if not somewhat grotesque.* Hence our rubric ordered that " in such 
 places where they do sing, then shall the lesson be sung in a 23?ai7i tune, after the manner of distinct 
 reading ; and likewise the Epistle and Gospel." 
 
 Now here the emphatic word appears to be "plain" as opposed to " inflected ;" and the object of 
 the rubric, to recommend the substitution of the " Cantus Collectarum," or monotone, for the Lessons, 
 Epistle, and Gospel, in place of the ancient " Cantus Prophetarum." It is needless to point out, by the 
 way, in the face of a rubric which defines the mode in which even the lessons are to be " sung," how 
 little idea there was on the part of our Liturgical Revisers of interfering generally with the ancient 
 musical performance of Divine Service. 
 
 It may not be out of place here to remark, that the above rubric which ordered the "plain tune " 
 for the lessons, was, after the lapse of above a century, ultimately withdrawn. The Puritans strongly 
 urged its withdrawal at the Savoy Conference, prior to the last Review in IGGl. Our Divines at first 
 refused to yield, alleging that the objections urged against the use of monotone for Holy Scripture were 
 groundless. However, they gave way at last : and it is, perhaps, happy that they did. For, while in 
 the case of solemn public addresses to Almighty God, the grave, devout, unsecular, ecclesiastical recita- 
 tive is alone appropriate ; in the case of addresses to man, even though they are lessons of Holy Scrip- 
 
 ' " The Psalter, or Psalms of David, pointed as they are to 
 be xung (or said) in Churches." The Psalter, we see, is speci- 
 ally pointed for singing : the pointing itself plainly expressing 
 the mind and wish of the C'liurch. The "say" only gives a 
 permissible alternative where there is no choir. 
 
 ' In two instances (but only two) Merbecke has adopted a ! note on Palm Sunday. 
 
 special peculiarity of the Sanim (as distinguished from the 
 Roman) Kite, in the employment of the grave accent {see p. 
 56) on the last syllable of the collect preceding the "Amen." 
 
 ' See also p. 56. 
 
 ■* See, however, an instance of this method described in a
 
 to tf)C l^rapcr 15ook. 59 
 
 ture, which are read for purposes of instruction, a freer and less formal mode of utterance seems 
 alike suitable and desirable. 
 
 iv. The Te Deum is set to the ancient Ambrosian melody, simplified and adapted to the English 
 words from the version given in the Sarum Breviary. 
 
 V. The other Canticles and the Psalms are assigned to the old Gregorian chants. The Book does 
 not actually contain the Psalter with its chants (just as it does not contain the Litany with its music, 
 which had been already published). A simple Gregorian melody (8th tone, 1st ending) is given for the 
 " Venite ;" after which is added, " and so forth with the rest of the Psalms as they are appointed." 
 The primary object of this was, probably, to keep the Book in a reasonably small compass, and avoid 
 the great additional expense of printing a musical notation for each verse of the entire Psalter. But 
 partly, no doubt, it was the uncertainty then felt (and even to the present day, to some extent experi- 
 enced) as to the best mode of selecting and adapting the old chants to English words, which caused 
 the editors instinctively to shrink from the responsibility of so soon determining these delicate points, 
 and to prefer leaving it to the different Choirs and Precentors to make experiments, and adapt and 
 select according to their own judgement. There is no proof that it was intended to fasten this par- 
 ticular book ujjon the English Church. It was probably of a tentative and experimental character. 
 It was put forth as a companion to our Revised Service-book, as a practical explanation of its musical 
 rubrics, and as also furnishing examples and specimens of the way in which the framers of our 
 vernacular Offices originally contemplated that they should be allied with the old Latin Eitual Song. 
 
 vi. In the music for the Hallelujah (" The Lord's Name be praised "), for the Lord's Prayer in the 
 Post-Communion, and for the Kyrie (the melody of the latter borrowed from the Sarum " Missa pro 
 Defunctis "), we find merely the old Sarum plain song reproduced in simplified form. 
 
 vii. The Nicene Creed, the Oloi'ia in Excelsis, and the Offertory Sentences appear to be all original 
 settings, although they are, as is sufficiently evident, founded, to a considerable extent, on the old 
 Church plain song. 
 
 From what has been said it will incidentally appear, 1st, how fully determined were our sixteenth- 
 century Revisionists that the Offices in their new fonn should not lose their old choral and musical 
 character ; and thus that Divine Service should still continue what it had ever theoretically been, a 
 "Service of Song;" and, 2nd, how earnestly anxious they were that the music should be of a plain 
 and simple character, so that it might be a real aid in the great object they had before them, that of 
 restoring to the people their long-suspended right of due and intelligent participation in the public 
 worship of the Sanctuary. 
 
 In illustration of these points, Cranmer's letter to Henry YIII., dated Oct. 7, 1544, is interesting; 
 and although it is printed entire at p. 21, it is necessary again to refer to it in connection with our 
 present subject. After speaking of the English Litany already published with musical notation ; and 
 of certain other Litanies, or " Processions," which he had been preparing, and which he requests the 
 King to cause to be set to music, on the ground that " if some devout and solemn note be made there- 
 unto," " it will much stir the hearts of all men to devotion ;" he proceeds to offer his opinion as to the 
 kind of music suitable for these Litanies, as also for other parts of the Service : — 
 
 " In mine opinion the Song that .shall bo made thcreinito would not be full of notes, but as near as may be 
 for every syllable a note ; as be, in the Matins and Evensonr;, ' Venite,' the Hymns ' To Deum,' ' Bencdictus,' 
 'Magnificat,' 'Nunc Dimittis,' and all the Psalms and Versicles ; and, in the Mass, 'Gloria in Excelsis,' 'Gloria 
 Patri,' the Creed, the Preface, tlie ' Pater noster,' and some of the ' Sanctus ' and ' Agnus.' As concerning the 
 ' Salve, festa dies,' the Latin note, as I think, is sober and distinct enough ; wlicreforc T have travailed to make 
 the verses in English, and have put the Latin note unto tlie same. Nevertheless, they that be cunning in singing 
 can make a much more solemn note thereto. I made them only for a proof, to see how English would do in 
 song." ' 
 
 The last portion of this letter introduces a subject on which it is necessary to add a few words 
 viz. the use of Metrical Hymns in public worship. 
 
 Craimier himself was most anxious to have retained the use of them, and with that view set about 
 translating the Breviary Hymns. But he was so dissatisfied with his attempts, that eventually ho 
 gave up the idea. This loss was a serious one, and soon made itself experienced. Fervent Christian 
 feeling must find means of expression ; and if not provided with a legitimate outlet, such as the Hymns 
 
 ' For the Jlelody of the Hymn " Salve, festa dies," see the " Hymnal Noted," No. 62.
 
 6o 
 
 9 IRitual 3!ntroDuction 
 
 of the Church were intended to furnish, will vent itself in ways irregular, and, perhaps, in unorthodox 
 lann-uajre. 
 
 It is difficult to ascertain the exact time when the practice of popular Hymn and metrical Psalm 
 singing established itself in connection with our revised Kitual, though independently of its direct 
 authority. Such singing was in use very early in Elizabeth's reign, having doubtless been borrowed 
 from the Protestants abroad. For the puriDose of giving a quasi-official sanction to a custom which it 
 would have been very unwise to repress (and thus, through a sort of bye-law, to supply a practical 
 want in our authorized public Ritual), it was ordained, by a Royal Injunction in the year 1559, that, 
 while there was to be " a modest and distinct song so used in all j^arts of the Common Prayers in the 
 Church that the same might be understanded as if it were read without singing ; " (in other words, 
 while the old traditional plain song, in its simplified form, is to be employed throughout the whole of 
 the service ; yet,) " for the comforting of such as delight in musick it may be permitted, that in the 
 beginning or at the end of the Common Prayer, either at morning or evening, there may be sung an 
 hymn or such like song to the praise of Almighty God, in the best sort of melody and musick that may 
 be conveniently devised ; having resnect that the sentence [('.e. sense] of the hymn may be imder- 
 standed and perceived." 
 
 To this Injimction of Queen Elizabeth we owe our modem Anthem ; on which it is necessary to 
 add a few words. 
 
 The term itself is merely an Anglicized synonym of the word Antiphon. Its old spelling was 
 Antem, Anteme, or Antempne} Its origin is the Greek word avTiipuivov, or rather avTitjxava {anti- 
 phona : neut. plur.), which is the old ecclesiastical term. From antiphona comes the Italian and 
 Spanish antifona, as well as the old English form antephne, and the Anglo-Saxon antefn. Now, just 
 as the Anglo-Saxon word ste/fi. (the end, or prow, of a ship) became stem in English, so did Antefn 
 become Antem. The further change of the initial ant into anth is merely parallel with the correspond- 
 ing change of the old English te and ta into thee and that? 
 
 From the fact of Barrow in one of his sermons spelling the word " Anthymn," Dr. Johnson and 
 others have hastily inferred that its true origin is to be traced in avrl vfivo? or avQvfxvo^ (anti-hymnus, 
 or anthyvinus), which would give it the meaning of a responsive hymn. And it is by no means 
 improbable that the accidental similarity in sound between the final syllable of " Anthem " and the 
 word "hymn," coupled with the fact of the intelligible, and in a measure correct, meaning which 
 this plausible derivation would seem to afford, has not been without its influence in determining the 
 popular sense of the word itself But there is not a vestige of authority for this latter derivation, 
 and it is certain that (poovi], not ufjLvo?, is the root out of which " Anthem " grows. 
 
 In its earliest form, the Anthem, or Antiphon, seems to have been a single verse out of any Psalm 
 repeated after the recitation of the Psalm (and, in later times, before its recitation also) with a view of 
 fixing the keynote, so to speak, of the Psalm ; of bringing into prominence, and fastening attention 
 upon, some special idea contained within it. In course of time the Antiphons came to be selected from 
 other Psalms than the particular ones to which they were affixed ; and appropriate passages of Scrip- 
 ture from any book, and even short uninsjiired sentences in prose or verse, came to be similarly 
 applied.' 
 
 When the use of a " Hymn, or such like song," was authoritatively permitted at the beginning or 
 end of Common Prayer — not only mth a view of adding dignity and interest to the worship of Almighty 
 Godf and rendering the Service of Praise more worthy of Him to Whom it was offered, but with the 
 twofold secondary end also (1) of "comforting" musical people by allowing the strains of the Sanctuary 
 a greater freedom of developement than the mere chant and plain-song intonations admitted, and thus 
 (2) of encouraging amongst all classes the study and practice of music — our Church composers, in casting 
 about for suitable words, seem first to have had recourse to the old Antiphons, many of which they set 
 to music. Other similar brief and characteristic passages of Holy Scripture, Prayers, Hymns, and the 
 
 1 See Our Lady's Mirror, p. 163, E. E. T. Soc. ed. 
 
 - For a discussion on the derivation and use of the word 
 Anthem, see Notes and Queries, 2nd Series, xi. 457, 491 ; xii. 
 90, 1.51. Also Skeat's itpn. Diet. s. v. 
 
 ' From the fact of the Antiphon giving the keynote or 
 leading idea of the Psalm to whicli it was attached, we find 
 the word Anthem frequently used for the text of a sermon. 
 It may be remarked, that as the idea of responsive music lies 
 
 at the bottom of Antiphon, or Antliem (wlience we find old 
 writers speaking of tlie Psalms as sung Anthem-wise, i.e. re- 
 sponsively), so, in the actual and varied use of the word we 
 find sometimes the responsive and sometimes the musical 
 element coming into prominence : occasionally, one or the 
 other element entirely disappearing. In the text of a sermon, 
 for instance, there is nothing mHs/ro/. In a modern Anthem 
 there is nothing necessarily responsive.
 
 to the Prapcr iBoofe. 
 
 6i 
 
 like, were speedily selected for the same purpose ; but the name " Anthems," whether they happened to 
 have been used as Antiphons or not, equally attached itself to all. 
 
 Many have endeavoured to discover some definite ritual significance in the word itself, and in the 
 position occupied by the Anthem in our Service, to account for its name. It has been regarded as 
 the intentional " residuum " of the Antiphons of the old Service-books. But such theories, though 
 interesting, arc unsubstantial. It is all but certain that it was through a loose, accidental, popular 
 application of an old term, the strict meaning of which was not a matter of much concern, rather than 
 through any deliberate conviction of the modern Anthem being, practically or theoretically, identical 
 with, or a legitimate successor and representative of the old Antiphon, that the name Anthem finally 
 allied itself with that class of musical compositions or Sacred Motets which now form a recognized 
 adjunct to our English Service.^ It may be added that, in country parishes, where a trained choir 
 could not be obtained, a metrical Psalm would be sung in the place of the Anthem, and fall under the 
 same general designation. 
 
 The actual period of the introduction of the term in its familiar modem and popular sense, to 
 denote a piece of sacred music for the use of the Church, may perhaps be approximately illustrated by 
 a comparison of the titles of two successive editions of a very important musical work. Within the 
 year after the publication of Queen Elizabeth's Injunction giving permission for the use of a " Hymn, 
 or such like song," John Day printed his great choral work entitled, " Certain notes set forthe in 4 & 
 5 parts, to be sung at the Morning, Communion, & Evening Prayer, very necessary for the Church 
 of Xt to be frequented & used. And unto them be added divers godly Prayers & Psalmes in the 
 like form to the Honour and Praise of God." Five years later, this fine work, to which Tallis with 
 other famous Church writers contributed, was reprinted, though with a somewhat different title : 
 " Morning & Evening Prayer & Communion set forth in 4 parts, to be sung in Churches, both for 
 men & children, with divers other godly Prayers & Anthems of sundry men's doyings." In the 
 second edition we thus have the word " -4 Jif/(e;».s" used, where in the first edition "Psalmes" had 
 been employed. 
 
 An illustration of the early actual use of the Anthem in its modern English sense is afforded by 
 Strype, in his description of the Lent Services which took lAace in the Chapel Royal, within a year of 
 the time when the permissive Injunction for the use of " a Hymn, or such like song," was published, at 
 the beginning of Elizabeth's reign. 
 
 •'The same day" (he writes, i.e. Slidlent Sunday, March 2-f, 1560), "in the afternoon, Bp. Barlow, one of 
 King Edward's Bishops, now Bishop of Chichester, preached in his Habit before the Queen. His sermon ended 
 at five of the clock : and, presently after, her Chapel went to Evening Song. The Cross as before standing on 
 the Altar ; and two Candlesticks, and two Tapers burning in them. And, Service concluded, a good Anthem was 
 sung." [See also Machyn's Diary, 15G0.] 
 
 Thus the j^lace of the Anthem became practically settled after the third Collect, ^tith which 
 Morning and Evening Prayer at that time concluded ; although it was not till above a hundred years 
 after this period that there was any rubrical recognition of the Anthem, or direction concerning the 
 time of its performance. When, however, at the last Review, in 16G1, the concluding prayers were 
 added, the Anthem was not removed to the end of the Service, as before, but was still allowed to retain 
 its old traditional jjlace after the third Collect. And it was with a view of fixing this position that the 
 Rubric was inserted, " In Choirs and places where they sing, here followeth the Anthem." 
 
 But although this is the only place where the introduction of a " Hymn, or such like song," or 
 "Anthem," is definitely authorized, yet custom has sanctioned a much freer inter2n-ctation of the 
 Rubric than its words actually convey. Practical need has asserted and substantiated its claim. The 
 Rubric, or rather the original Injunction on which the Rubric was based, has shewn itself conveniently 
 expansive and clastic, and the word "Anthem" proved a pregnant and germinant one, covering at 
 once the Hymn, the Introit, and the Anthem proper. The truth is, however, that it is to custom and 
 necessity, not to Rubrics or Injunctions, that wo owe the general introduction of Music, as distinct 
 from Plain song, into our Revised Offices. Custom drew forth the Injunction of Queen Elizabeth ; the 
 Injunction subsequently gave rise to the Rubric. But as Music originally found its way into our 
 
 ' It will also be observed that the two Englisli words — 
 really identical, and coming from the same root — Antiphon 
 and Anthem, have fin.ally parted comii.any ; the former 
 retaining its ancient ritual, the latter ae(iuiring a modern 
 
 musical meaning. " Antem ys as nioche to say as a sownynge 
 before. For yt ys begonne before the Psalmes yt is as moche 
 to saye as a sownynge ageynste." [Our Lady's Mirror, p. 94. 
 E. E. T. Soo. ed.]
 
 62 3 Eitual 3lntroDuction 
 
 Reformed Service independently of written authority, so, independently of written authority, does it 
 continue. For the very necessity which received formal recognition in the Anthem-Rubric, refuses to 
 be satisfied with or limited by the strict terms of that Rubric. The Anthem, in some shape or other, 
 was a fact before ever any written authority called it into legal existence ; and in like manner, Hymn- 
 sino-ino- over and above the Anthem, has been, and is, and will be, an actual fact, notwithstanding its 
 apparent want of formal rubrical sanction. 
 
 The result of all is, that while " the Anthem " still retains its place, as a special offering to God of 
 the firstfruits of sacred musical skill and science, " in choirs and places " where such an offering is 
 possible, the additional introduction elsewhere of suitable Hymns, whether in the Eucharistic or other 
 Offices, as aids and reliefs to the Services, is not only not thereby excluded, but practically and 
 subordiuately and implicitly sanctioned. 
 
 This Section may be concluded with some practical rules on the subject of which it has treated. 
 
 1. Although, as we have seen, there was no deliberate intention, on the part of our Liturgical 
 Revisers, that the old Autiphon should be reproduced, or find an exact counterpart in the modem 
 Anthem ; still, on the other hand, it is most desirable that the Anthem should practically — by its 
 appropriate character, by its responding accordantly to the Service of the day, bringing out and 
 emphasizing its special theme — vindicate its right to the title it has obtained, and prove itself a 
 legitimate successor and representative of the Antiphon.^ Anthems or Hymns may thus become 
 invaluable auxiliaries ; imparting a freedom and variety to our Service which it would not otherwise 
 possess, and rendering it susceptible of easy adaptation to the ever-changing phases of the Church's 
 year. If the " Hpnn, or such like song," does not possess any of this " Autiphoual " character, if it is 
 regarded merely in the light of so much music interpolated into the Office by way of relief, it becomes 
 simply an element of disintegration, splitting up the Service into several isolated fragments, instead of 
 imparting a unity and consistency and character to the whole. Hence the need of due and reverent 
 care in the selection of the Anthems and Hpnns. Judiciously chosen, they may not only give new 
 beauty and meaning to our Sen-ices, but may also prove most useful and delightful means of propa- 
 gating and popularizing Church doctrine, and promoting the growth of genuine and healthy Church 
 feeling. 
 
 2. As regards the position of the Hpnns. The Elizabethan Injunction specifies the " beginning 
 or end of Common Prayer;" and the Rubric says, "after the third Collect." So that we have three 
 available places for " Hymns, or such like songs." The Hjonn at the beginning of Common Prayer, 
 although desirable on great Festivals, as a kind of Antiphon fixing the kejoiote of the whole succeed- 
 ing Service, is somewhat inconsistent with the general penitential character of the Introduction to our 
 Mattins and Evensong, and should not, therefore, be ordinarily employed.- During the Eucharistic 
 Office, the singing of Hymns, independently of the Nicene Creed, and the great Eucharistic Hymn 
 " Gloria in Excelsis," is most desirable. There may be (1) an introductory "Introit;" (2) a Hymn, 
 or (as the alternative provided in Edward's first Prayer Book) the "Agnus Dei,"^ after the Prayer of 
 Consecration; and (3) a Hymn, or (as a very suitable alternative) t^e "Nunc Dimittis," when the 
 Service is over, and the remains of the Consecrated Elements are being reverently consumed. In the 
 Office for Holy Matrimony, the Order for the Burial of the Dead, and other occasional Offices, Hymns 
 may be often most appropriately and happily introduced. 
 
 3. With regard to the exact nature of the music to be employed in the Psalms, Hymns, Canticles, 
 Anthems, etc., it would be most unwise, even if possible, to lay do^\•n any strict mles. While it would 
 be a great error to discard many of the ancient Hjann-tunes and Psalm-chants of the Church, it would 
 be a no less serious error to keep exclusively to them. The Church must bring forth from her treasure- 
 house "things new and old;" not only the severe (and to some ears uncouth) unisonous strains 
 of bygone times, but also the rich, full hannonies of modem days. All must be freely, fearlessly 
 
 1 It should, perhaps, be rcm.arked, that there still remain 
 in the Prayer Hook a few instances of the word Anthem 
 retaining its old meaning. For example, the Invitatory 
 Psalm, " Venile exiiltemus," is regarded in some sort as a 
 fixed Antiphon before the Psalms for the day, and is in this 
 sense called an Anthem ; the Rubric enjoining its constant 
 use, "except ou Easter-day, upon which another Anthem is 
 
 Anthemst, Responds, Invitatories, and such like things as did 
 break the continual course of the reading of the Scripture. " 
 
 The "0 Saviour of the world," after the Psalm in the 
 " Visitation of the Sick," is strictly an Antiphon. 
 
 - See, however, a note on the invitatory character of the 
 Sentences in a note upon them. 
 
 In the Communion time the Clerks shall sing- 
 
 appointed. " The word is also used in its old sense in the "' O Lamb of God, that takest away the sins of the world 
 
 following passage from the Introduction, "Concerning the have mercy upon us. 
 
 Service of the Church:" "For this cause be cut off "' Lamb of C od, etc. , grant us Thy peace. ' "
 
 to tf)e l!?rapcr 16oofe. 63 
 
 employed, according as taste, or special circumstances, or choral capability may dictate. Experiments 
 must be made, mistakes perhaps braved; for many questions as to the best practical methods of 
 linking together the " sphere-born, hannonious sisters. Voice and Verse " in the Service of the Sanctuary 
 remain as yet undecided. Hasty dogmatism, and intolerant exclusiveness, in reference to the 
 accessories of Di\ine Worship, are much to be deprecated, for in all matters of external apparatus the 
 Church of England has yet much to learn. In putting forth the full strength of the Prayer Book, and 
 developing its inward powers and energies, there will be also gradually disclosed outward features and 
 graces which seem new and strange from their having been so long latent. But it is certain that all 
 the resources of the Church, external as well as internal, are needed for modern times ; and that all 
 appliances, musical, ritual, testhetic, should be brought to bear on the Services rendered to God by so 
 cultivated an age, and set iorih before men to win and help their souls. God having given all these 
 outward aids — music, ritual, art — He means them to be employed for His glory, and in order to 
 influence, and subdue, and attract mankind. As churches should be beautiful, and ritual beautiful, so 
 music also should be beautiful ; that it may be a more fitting offering to Him, and better calculated to 
 impress, soften, humanize, and win. None of these Divinely-granted helps may be contemptuously 
 laid aside. All should be reverently, humbly, piously used; used for God, not for self; used in full 
 and fearless confidence that it is His own blessed Will that they should be used ; used with the single 
 eye to the glory of God, and the spiritual welfare of His people. 
 
 SECTION III. 
 
 THE ACCESSORIE.S OF DIVINE SERVICE. 
 
 Divine Service being, as the term implies, the act of Worship rendered to GoD, it follows from the 
 consideration of His Majesty that the place where it is offered, and the persons engaged in conducting 
 it, should be furnished with whatever is suitable to denote its reverent dignity. The practice of the 
 Jewish Church in this respect, based as it was on a Di\4ne command which prescribed even its 
 minutest details, jiroves that such accessories are not in their own nature unacceptable to God, or 
 inconsistent with the claims of a Spiritual Being to the homage of His rational creatures. Further, 
 the sanction given by our Lord Jesus Christ and His Apostles to the Services of the Temple and the 
 Synagogue, and the application made of the Jewish Ritual by St. Paul in his Epistle to the Hebrews, 
 furnish indisputable authority for incori^orating similar symbolic uses with Christianity, in order that 
 it may present itself to mankind in a not less attractive form than the Religious System which it was 
 designed to complete, but did in the end suj^ersede. That such a Christian adaptation of oti\er existing 
 Religious Ritual Customs was considered to be right and desirable, is evidenced by the fact that the 
 Christian Church, from its earliest days downwards, has everywhere exhibited, though in varying 
 degrees, this combination of Symbolical Ritualism with the highest spiritual worship; and thus has 
 practically enunciated a law — that Divine Service is to be accomjianied with external accessories. 
 
 The Rule given by the Church of England in applying this principle is contained in the following 
 general Rubric, which is placed in a prominent jjosition at the beginning of the Prayer Book : " And 
 here is to be noted, that such Ornaments of the Church, and of the Ministers thereof, at all Times of 
 their Ministration, shall be retained, and be in use, as were in this Church of England, by the Autho- 
 rity of Parliament, in the Second Year of the Reign of King Edward the Sixth." 
 
 A Rubric substantially, though not quite verbally, identical with this, first appeared in the Eliza- 
 bethan Prayer Book of 1559 : the necessity for which arose out of the determination, on Queen Eliza- 
 beth's accession, to abandon the Latin Service-books, which had been restored in Queen Mary's reign, 
 and to revert to the form of Divine Worshij^ arranged in the Second Prayer Book of King Edward VI. 
 [a.d. 1552], though with some revisions which made it more conformable to the First Reformed 
 Prayer Book [a.d. 1549]. This change in the Services necessarily required some adaptation in the 
 Accessories of Divine Worship ; and as these had also undergone alterations during the jieriod in which 
 the Prayer Books of 1549 and 1552 were employed, it was requisite to adopt some standard by which 
 to regulate them. The standard chosen was the use which prevailed " by the Authority of Parliament, 
 in the Second Year of the Reign of King Edward the Sixth." The Rubric wliich declared this decision
 
 64 
 
 9 JRitual 3Intromiction 
 
 was also incorporated with the Elizabethan Act of Uniformity ; it was retained in the very slightly 
 revised Prayer Book of James I., and was re-enacted at the last revision in 1G61. It will facilitate the 
 comparison of these four directions, to place them in parallel columns, thus : — 
 
 Prayer Bool; 1559. 
 
 " And here is to be 
 noted, that the Minister 
 at the time of the Com- 
 munion, and at all other 
 times ill his Ministration, 
 shall use such Ornaments 
 in the Church as were in 
 use by authority of Parlia- 
 ment in the second year of 
 the reign of King Edward 
 the Sixth, according to the 
 Act of Parliament set in 
 the beginning of this 
 Book." 
 
 [The Act of Parliament 
 here referred to is that from 
 which the clause in the 
 nest column is taken.] 
 
 Statute 1 Eliz. c. 2, § 25, 
 1558-59. 
 " Provided always, and 
 be it enacted, that such 
 Ornaments of the Church, 
 and of the IMinisters there- 
 of, shall be retained and 
 be in use, as was in this 
 Church of England by au- 
 thority of Parliament, in 
 the second year of the 
 reign of King Edward the 
 Sixth, until other order 
 shall be therein taken by 
 the authority of the Queen's 
 Majesty, with the advice 
 of her Commissioners ap- 
 pointed and authorized 
 under the Great Seal of 
 England, for Causes Eccle- 
 siastical, or of the !Metro- 
 politan of this Realm." 
 
 Prayer Booh, 1G03-4. Prayer Book, 16C2. 
 
 " Aid here is to be 
 noted, that the Minister 
 at the time of the Com- 
 munion, and at all other 
 times m his Ministration, 
 shall use such Ornaments 
 in the Church, as were in 
 use by authority of Parlia- 
 ment, in the second year of 
 the reign of King Edward 
 the Sixth, according to the 
 Act of Parliament set in 
 the beginning of this 
 Book." 
 
 [The Act of Parliament 
 here referred to is that from 
 which the clause in the 
 preceding column is taken.] 
 
 " And here is to be 
 noted, that such Orna- 
 ments of the Church, and 
 of the Ministers thereof at 
 all times of their Ministra- 
 tion, shall be retained and 
 be in use as were in this 
 Church of England by the 
 Authority of Parliament, 
 in the second year of the 
 reign of King Edward the 
 Sixth."! 
 
 But it should be noticed that, though the fir.st three of those directions furnished the primary and 
 general Rule during the period from 1559 to 1G62, there were issued contemporaneously other orders 
 relating to the same subject: these occur (1) in the Elizabethan Injunctions of 1559; (2) in the 
 Elizabethan Advertisements of 15G4-65 ; (3) in the Jacobean Canons of 1603-4 ; (4) iu the Caroline 
 Canons of 1040. Of all these, however, it must be remembered that they were not designed to 
 supersede the fuller direction given in the two Rubrics and in the Statute : but that the First were 
 exjjlanatorij of the Rubric and Statute of 1559; the Second, Third, and Fourth were drawn out by 
 the laxity of the times, which necessitated endeavours to secure something like a general and uniform 
 decency in the conduct of Divine Worship, and in order to effect this, insisted only upon the fewest 
 and simplest of the Accessories which were prescribed under the fuller Rule. But these four series of 
 special oiiDEKS being sometimes cited as Directions advisedly contrariant to the general rules, it is 
 desirable to state somewhat more particularly their precise character and object. 
 
 1. The Injunctions of 1559. Such of these as related to the Accessories of the Services and 
 Offices appointed in the Prayer Book of 1559 were demanded by the then existing condition of things. 
 The Statute 1 Mary, Sess. 2, c. 2, A.D. 1553, had abolished the alterations made in the reign of 
 Edward VI., and legally restored the Services (together with their Accessories) to the condition iu 
 which they were left " in the last year of Henry Eighth." The consequence of this was, that the 
 
 ' In Bishop Cosin's Durham Prayer Book [Cosin's Lib. 
 Durham, I). III. 5] the Rubric is altered from its previous 
 to its present form in his handwriting. At the end of the 
 alteration is a note (nut intended for printing, but under- 
 scored with a dotted line), "These are the words of the Act 
 itself, V. Supra." He also began to write a list, but gave over 
 the task after writing the words "Surplice &c." Probably 
 he thought that to specify them might peril the Rui)ric 
 itself ; tliouglx it is clear that his wish was to name them, 
 for, in his " Particulars to be considered, explained, and cor- 
 rected, in tlie liook of Common Prayer," he appends this note 
 to the Rubric: "But what those ornaments of the Church 
 and of the minister were, is not here specified, and tliey are 
 so unknown to many, that by most they are neglected. 
 Wherefore it were requisite that those ornaments, nscd in the 
 second year of King Edward, should be here particularly 
 named and set forth, that there might be no diSerence about 
 them." In another Prayer ]5ook, which is interleaved and 
 contains copious annotations by Cosin, there is also the follow- 
 ing fuller note on this Rubric ; and for the sake of exactness 
 it is here printed with the original spelling ; — 
 
 ' ' And there were in vse not a Surplice and hood as we now 
 vse, but a playne white Albe w"' a Vestment or Cope ou' 
 it ; and therefore according to this rubrick are wee all still 
 bound to weare Albes and Vestm'», as liave beene so long 
 time wome in the Church of God, howsoeuer it is neglected. 
 For the disuse of these ornam'^ we may thank them y' came 
 from Geneua, and in the beginning of Q. Eliz. reigne beyng 
 set in places of gou'nment, suffred eu'y negligent priest to' 
 doe what him listed, so he wold but protesse a difference and 
 an opposition iu all things (though neu' so lawfuU otherwise) 
 ag' tlie Church of Rome, and the Ceremonies therein vsed. 
 If any man shall answere that now the 58 Canon hath ap- 
 pointed it otherwise, and y' these things are alterable by the 
 discretion of the Church wherein we line, I answere, y' such 
 matters are to be altered by the same autority wherew"" 
 they were established : and y' if y' autority be y" Convoca- 
 tion of the Clergy, as I think it is, (only that,) that the 14 
 Canon com.ands vs to[observe all y " Ceremonies p'scribed in this 
 book, I wold faine know how we shold obserue both Canons. " 
 [Interleaved Prayer Book of 1619, Cosin's Lib. Durham, 
 C. I. 2.]
 
 to the Praper 16oofe. 65 
 
 Injunctions of 1547 (whether then or previously having the force of an Act of Parliament or not is here 
 immaterial) ceased to be of any authority, at least so far as they at all affected the character of the 
 Serv-ices : nor do they seem to have subsequently regained their authority ; for the reviving Statute, 
 1 Eliz. c. 1, A.D. 1558, does not touch them, and the Elizabethan Act of Uniformity could, at most, only 
 very indirectly refer to them when restoring the book of 1552, "with the order of service," subject, 
 however, to "the alterations and additions" made by the Statute of 1559. Probably indeed it was 
 intended not to continue the Injunctions of 1547, whether they had lapsed or not, since the issuing of 
 new Injunctions would furnish a more convenient method of altering the former ones, if requisite, than 
 the mere publication of amendments. But however this may have been, the Marian period having 
 legally reintroduced some of those practices which the Injunctions of 1547 had regarded as abuses, they 
 could not be forbidden on the ground of being unlawful. The obvious jilan therefore was to repeat the 
 process of 1547, and thus define legally how much of the existing general custom was designed to be 
 preserved, by distinctly specifying such particular items of it as were thought desirable to be abolished. 
 This was done by the Elizabethan Injunctions, which were founded upon those of 1547, and were fol- 
 lowed by certain " Interpretations and further Considerations ;" and thus (except such of them as did 
 not deal at all with any old, or authorized some new, practice in regard to Ritual and Ceremonial 
 matters) they simply subtracted certain portions from the existing whole, and so enabled the Clergy and 
 Laity of that day to know exactly which and how many of the Accessnries of Divine Service then 
 employed were to be regarded as coming within the terms of the Rubric and Statute — " in the Second 
 Year of the Reign of King Edward the Sixth." Rather less was, however, abolished by the Injunc- 
 tions of 1559 than by those of 1547 — e.g. nothing was said about the removal of Images, though the 
 second Injunction forbade to " set forth or extol the dignity of any images, robes, or miracles." 
 
 2. The Advertisements of 1564-G5. The neces.sity for these sprang from the great and growing 
 negligence of the anti-ritual party, and their opposition to the then existing law which regulated the 
 Ritual and Ceremonial. To so great a height had this attained, that it provoked a letter of complaint 
 from the Queen to Archbishop Parker, dated January 25, 15G4-G5, wherein Her Majesty said that — ■ 
 " We, to our no small gi-icf and discomfort, do hear that . . . for lack of regard given thereto in due 
 time, by such superior and principal oflScers as you are, being the Primate, and other the Bishops of 
 your province, . . . there is crept and brought into the Church ... an open and manifest disorder and 
 offence to the godly wise and obedient persons, by diversity of opinions, and specially in the external, 
 decent and lawftil rites and ceremonies to be used in the Churches . . . : " and the Queen further 
 declared that " We . . . have certainly determined to have all such diversities, varieties, and novelties 
 ... as breed nothing but contention, offence, and breach of common charity, and are also against the 
 laws, good usages, and ordinances of our realm, to be reformed and repressed and brought to one manner 
 of uniformity through our whole realm and dominions. . . ." [Parker Correspondence, p. 224.] 
 
 lu consequence of this Royal Letter the Archbishop directed the Bishop of London (Griudal), as 
 Dean of the Province, to inform the other Bishops of the Queen's commands, and also to direct them 
 " that they inviolably see the laws and ordinances already established to be without delay and colour exe- 
 cuted in their particular jurisdictions." [Parker Correspondence, p. 229.] Moreover, the varieties com- 
 plained of were to be stated in returns which were to be sent to the Archbishop by the end of February. 
 
 But it was no ea.sy task to deal with the prevalent disorder, encouraged as it was by a not incon- 
 siderable body of persons (including many Clergy and some Bishops) who had a violent dislike of the 
 prescribed Ritual and Ceremonial. Nor is it surprising to find that the Bishops, in order to promote 
 uniformity, contented themselves with insisting upon the observance of only such of the existing 
 requirements as they thought necessary for the decent conduct of Divine Worship. This minimum 
 requirement was embodied in the Advertisements which, about a month later, were submitted to the 
 Queen for her approval, that so they might be issued with the full force of Ecclesiastical Law. Yet, 
 anxious as Her Majesty was to stop irregularities, the requisite authorization was absolutely refused ; 
 and when, after some delay, they were set forth by the Archbishop as a rule for the Province of 
 Canterbury, they were enforced, so far as they could ha enforced, solely by his authority and that of his 
 suffragans, no sanction being ever gi\en to them by the Crown or by Convocation. There does not 
 appear to be any very precise infonnation on the matter, but the little which is available seems to 
 imply that the Queen (if not also some of her Council) was dissatisfied with so low a standard of 
 conformity as the Bishops had set up : and also that there was an unwillingness to appear to supersede 
 the Rubric on Ornaments, and its corresponding clause in the Act of Unifonnity, by legalizing what 
 
 £
 
 66 9 iRitual 31ntromiction 
 
 probably it was then hoped would be no more than a temporary step towards attaining a further 
 compUance with the Ecclesiastical Law under more favourable circumstances.^ 
 
 3. The Canons of 1603-4. The history of the thirty-eight years between the publication of the 
 Elizabethan Advertisements and the accession of James I., is that of a continuous strife between the 
 Ecclesiastical Authorities and the nonconforming party in the Church of England ; the efforts of the 
 latter being encouraged by the hope, or persuasion, that the new King's familiarity with Scottish 
 practices might favourably incline him towards tlieir Presbyterian prepossessions. The Hampton Court 
 Conference, which was held within the first year of King James's reign, was an effort to convince them, 
 and to remove, if possible, any reasonable ground of complaint; but its proceedings revealed the 
 weakness of the objections, and terminated in a resolution that any changes ought to be in the 
 direction, not of laxity, but of strictness ; and so the few alterations which were made in the Book of 
 Common Prayer were of the latter character, and served to bring out more distinctly some points of its 
 Doctrine, — points, however, which were clearly implied in the Services. 
 
 But it was easier to make Doctrine more objective in the Formularies than to enforce Discipline, 
 especially in Ritual and Ceremonial matters, which were peculiarly obnoxious to those of Presbjrterian 
 inclinations. The long acquiescence in a low standard of practice in these respects could hardly 
 be other than fatal to any attempt to impose obedience to the larger legal requirements which still 
 subsisted. So, while it was necessary, in the loose and fragmentary condition of many of the then 
 existing Ecclesiastical Ordinances, to provide some complete code of discijjline, it was nevertheless 
 impossible to do more than re-enforce those more limited Orders which could not be dispensed with, 
 unless the Clergy and Churches in England were to assume a garb little, if at all, distinguishable 
 fi-om the Ministers and Temples of the foreign Refomied bodies or of the Presbyterian Community 
 in Scotland. 
 
 Accordingly, in the Book of Canons " collected by Bishop Bancroft out of the Articles, Injunctions, 
 and Synodical Acts passed and published in the reigns of King Edward the Sixth and Queen Eliza- 
 beth," and passed by " both Houses " of Convocation [Collier's Eccl. Hist. ii. p. 687], all that was 
 deemed indispensable was embodied, and in virtue of the King's Letters Patent, which ratified these 
 Canons, became Statutably binding upon the Clergy, and Ecclesiastically obligatory upon the Laity. 
 
 4. The Canons of 1640. During the last twenty years of King James's reign, and the first 
 fourteen years of his successor. King Charles I., there was a gradual improvement in the externals of 
 Divine Service, due in part to the Canons of 1G03, but more, probably, to greater vigilance among 
 the Ecclesiastical Authorities, and to an increasing desire for the restoration of what had fallen into 
 desuetude, though it was still upheld by Ecclesiastical enactments. But the Puritan leaven was still 
 working in the Church of England, and its fermenting power was increased by Civil proceedings with 
 which it came in contact. The effect of this was that accusations, vaguer or more specific, became 
 current, and presented serious obstacles to those loyal and well-affected Churchmen who were doing 
 what they could to rescue the worship of the Church from the ill condition to which a long period of 
 negligence had reduced it. 
 
 It was for the purpose of defending generally this reformation, and of sanctioning particularly 
 some of its more prominent features, that the Convocation of 1640 agreed to a small code of seventeen 
 new Canons : their design being thus distinctly proclaimed in the Letters Patent which were prefixed 
 to them : — 
 
 " Forasmuch as We are given to understand, that many of Our subjects being mislead against the Rites and 
 Ceremonies now used in the Church of England, have lately taken offence at the same, upon an unjust supposal, 
 that they are not only contrary to Our Laws, but also introductive unto Popish superstitions, whereas it well 
 appeareth unto Us, upon mature consideration, that the said Rites and Ceremonies, wliich are now so much quarreled 
 at, were not onely approved of, and used by those learned and godly Divines, to whom, at the time of Reformation 
 under King Edward the Sixth, the compihng of the Book of Common Prayer was committed (divers of whom 
 
 1 That the aiK-icnt Oruaments were still in use is shewn It is remarkable tliat at a much later date, early in the 
 
 by^ a letter written by Beza to Bullinger on Sept. 3, 1566. I eighteenth century, the Roman t'atliolic Ritual commentator 
 
 "Some," he says, writing in Latin, "are even cast into I Grancolas writes in a chapter on the Church of England of 
 
 prison unless they will swear that they will so inviolably ap- i that day, "All these things the priests sing in the regular 
 
 prove all these things as neither by word nor writing to op- I course of the seasons, vested in surplice, cope, and chasuble, 
 
 pose them, and will conform themselves to the priests of Baal I in the Cathedrals. They have also a choir of boys, singers, 
 
 so far as even to wear square caps, stoles [collipendm], sur- i and organs." [Grancola.s, C'omm. Hist, in Brev. Horn. i. 
 
 plices, chasubles [ca.<i!(K.9], and other things of a similar kind. " I li2. 1 
 [Zurieh IHI. II. ii. 77.]
 
 to tbc Prapcr 'IBoofe. 67 
 
 suffered ^Martyrdom in Queen Maries days), but also again taken up by this whole Church under Queen Elizabeth, 
 and so duly and ordinarily practised for a great part of her Reign, (within the memory of divers yet living) as it 
 could not then be imagined that there would need any Rule or Law for the observation of the same, or that they 
 could be thought to savour of Poperj-. 
 
 " And albeit since those times, for want of an express rule therein, and by subtile practices, the said Rites 
 and Ceremonies began to fall into disuse, and in place thereof other foreign and unfitting usages by little and 
 little to creep in ; Yet, forasmuch as in our Royal Chapels, and in many other Churches, most of them have 
 been ever constantly used and observed. We cannot now but be very sensible of this matter, and have cause to 
 conceive that the authors and fomenters of these jealousies, though they colour the same with a pretence of zeal, 
 and would seem to strike only at some supposed iniquity in the said Ceremonies : Yet, as we have cause to fear, 
 aim at Our own Royal Person, and would fain have Our good subjects imagine that we Our Self are perverted, 
 and doe worship God in a Superstitious way, and that we intend to bring in some alteration of the Religion here 
 established. . . . 
 
 •' But forasmuch as we well perceive that the misleaders of Our well-minded people do make the more 
 advantage for the nourishing of this distemper among them from hence, that the foresaid Rites and Ceremonies, 
 or some of them, are now insisted upon, but only in some Diocesses, and are not generally revived in all places, 
 nor constantly and uniformly practised thorowout all the Churches of Our Realm, and thereupon have been liable 
 to be quarreled and opposed by them who use them not. . . ." 
 
 Therefore tlie King had " thought good to give them free leave to treat in Convocation : and 
 agree upon certain other Canons necessary for the advancement of God's glory, the edifying of His 
 holy Church, and the due reverence of His blessed Mysteries and Sacraments :" and further " to ratifie 
 by Our Letters Patent under Our Great Seal of England, and to confirm the same. . . ." ^ 
 
 From what has now been said with reference to these four Series of Ecclesiastical Ordinances, it 
 will be seen that only the two latter have anything more than Historical authority : it is only to the 
 Canons of 100-3-4 and 1(340 that any legal obligation still attaches: but even these no longer retain 
 the force which they once possessed in limiting or defining or dispensing with in practice the larger 
 and more general Rule prescribed in the Prayer Book ; for the revision of that Book in 1G61, sanctioned 
 as it was by the Convocations of the two Provinces and legalized by the Act of Uniformity 13 and 14 
 Charles II. c. 4, provided the latest and most authoritative law for regulating the Services of the 
 Church of England : so that if in any instance a direction of these Canons and a direction of the 
 Prayer Book are found to be conflicting, the Canon must yield to the Rubric, the latter being of supreme 
 authority. 
 
 The Rubric relating to the Ornaments of the Church and of the Ministers, which stood in the 
 Books of Elizabeth and James I., is retained, then, with certain verbal changes (not, however, affecting 
 its former sense) in the Prayer Book of 16G2, that at present in use. And, by travelling back to 
 " the Second Year of the reign of King Edward the Sixth," and fixing upon the Ornaments then in 
 use " in this Church of England, by the authority of Parliament," this Rubric passes over all changes 
 and varieties subsequent to that year, and sets up a standard by which it is easy to decide what are 
 now the proper Accessories of Divine Worship. It has been called " The Interpretation Clause " of 
 the Prayer Book, and with much appropiiateness ; for it not oialy furnishes an exact mode of solving 
 doubts which may arise as to the precise meaning of the directions which jjrescribe things to be used 
 in Divine Service, but also it is a trustworthy guide in ascertaining whether anything not prescribed is 
 needful or suitable in executing the Offices which the Prayer Book provides. 
 
 But though the present authority of this Rubric could not be disputed, the meaning of those 
 words of it, " by the Authority of Parliament, in the Second Year of the Reign of King Edward the 
 Sixth," had in recent times often been a subject of controversy prior to the year 1857. Then, however, 
 the celebrated Ecclesiastical suits arising out of the opposition to certain Ornaments introduced into 
 
 ^ It has been thought that these Cauons have ceased to i tion of a Chvuse contaiueil in" 17 Charles I. c. 2. The Act 
 
 possess authority, owing to the language of the 13 Charles [ merely excludes these Cauons from any Parliamcniarij 
 
 II. c. 12, § 5, A.D. 10(il, where it is stated that tlii.s Act is authority which it might be sujiposed to confer on them; 
 
 not "to abridge or diminish the King's Majesty's Supremacy but then it does precisely tlie same with "any other Eccle- 
 
 in Ecclesiastical matters and alFairs, nor to conlinn tliu siastical Laws or Canons not formerly confirmed, allowed, or 
 
 Canons made in the year One thous.and six hundred and enacted by Parliament :" this neeess.arily includes the Canons 
 
 forty, nor any of them, nor any otlier Kcclesiaslical Laws , of l()0.'!-4, yet their authority is admitted. The Act in no 
 
 or Canons not formerly confirmed, .allowed, or enacted by i way affects the recognized authority derived by tlie Canons 
 
 Parliament, or by the listablished Laws of the land, as they of 1G40, or by any others, from Royal I./etters Patent : on 
 
 stood in the year of our Lord One thousand six hundred and the contrary, it helps to euiifirm such authority by declaring 
 
 thirty-nine." j that it was not me.ant "to abridge or diminish the King's 
 
 l!ut, on consider.-ition, it will be seen that the words are | Majesty's Supremacy in Ecclesiastical nijitters and affairs;" 
 
 cavfionari/, and were intendeil to prevent any misconception and of this tlie confirmation of Canons was m.ade an iin- 
 
 as to theforee of this Act, wliich was passed "for explana- port.int part by the Act of Submission 2") Honry Vlll. c. 19.
 
 68 9 Eitual 3Introi3uction 
 
 the Churches of St. Paul, Knightsbridge, and St. Barnabas, Pimlico, led to a definitive judgement on 
 this point by the Judicial Committee of the Privy Council. 
 
 In interpreting this Rubric, the Judges determined that " the term ' ornaments ' in Ecclesiastical 
 Law is not confined, as by modern usage, to articles of decoration or embellishment, but it is used in 
 the larger sense of the word ' ornamentum,' which, according to the interpretation of Forcellini's 
 Dictionary, is used ' pro quocumque apparatu, seu instrument©.' All the several articles used in the 
 performance of the Services and Rites of the Church are 'ornaments.' Vestments, Books, Cloths, 
 Chalices, and Patens, are amongst Church Ornaments ; a long list of them will be found extracted from 
 Lyndwood, in Dr. Phillimore's Edition of Burn's Ecclesiastical Law (vol. i. pp. 375-377). In modem 
 times Organs and Bells are held to fall under this denomination." 
 
 Havincr thus defined the term " Ornaments," the Court of Appeal then interpreted the expressions 
 " Authority of Parliament " and " Second Year " as connected with the reign of Edward VI. : their 
 conclusion being arrived at thus : — 
 
 After noticing the alterations in King Edward's Second Prayer Book (which diminished the 
 n\imber of the Ornaments prescribed in his First Book), and referring to the abolition of the Reformed 
 Services by Queen Mary, they state that " on the Accession of Queen Elizabeth, a great controversy 
 arose between the more violent and the more moderate Reformers as to the Church Service which should 
 bo re-established, whether it should be according to the First, or according to the Second Prayer Book 
 of Edward the Sixth. The Queen was in favour of the First, but she was obliged to give way, and a 
 compromise was made, by which the Services were to be in conformity with the Second Prayer Book, 
 with certain alterations ; but the Ornaments of the Church, whether those worn or those otherwise used 
 by the Minister, were to be according to the First Pra3"er Book." 
 
 Then they compare the four Directions, as to the Ornaments, which occur in the Elizabethan Act 
 of Uniformity and the Prayer Books of 15.59, 1603-4, 1GG2 (given already at p. 64), declaring of them 
 that " they all obviously mean the same thing, that the same dresses and the same utensils, or articles, 
 which were used under the First Prayer Book of Edward the Sixth may still be used." 
 
 Further, they discuss an important question which was raised as to the date of the Royal Assent 
 to the Act of Uniformity which legalized the Prayer Book of 1549, and they resolve that the " use" of 
 the Book "and the Injunctions contained in it, were established by authority of Parliament in the 
 Second Year of Edward the Sixth, and this is the plain meaning of the Rubric." It may indeed be 
 (questioned whether what can be gathered from the records of the time warrants this decision as to the 
 date in question ;i but if it be an error, it is practically unimportant in connection with their entire 
 interpretation of the Rubric ; for, whether 1547 — the date of King Edward's Injunctions, or 1549 — the 
 date of the First Prayer Book, be the " Second Year " mentioned in the Rubric, the result is the same, 
 because no change was made in the Ornaments between those years. Moreover, the Rubric has now 
 been judicially interpreted by a court from which there lies no appeal, and therefore that interjDreta- 
 tion, and that only, is the sole ground upon which the members of the Church of England can legally 
 stand in endeavouring to carry out the requirements of the Rubric on Ornaments. 
 
 One thing more the Judicial Committee of the Privy Council shewed in reference to the meaning . 
 of this Rubric, viz. that though it is prescriptive, it is not exhaiostive : this opinion was arrived at from 
 their consideration of the fact, that the Second Prayer Book of Edward VI. (like the First Book, and 
 indeed the previous Service-books) " does not expressly mention " everything which, nevertheless, it 
 is certain was used under it, e.g. the Paten (just as the First Book does not mention, e.g., the Linen 
 Cloth) ; and also from the circumstance that they had to decide whether the Credence-table (which is 
 not prescribed nomincctlm) could be regarded as a Legal Ornament. The opinion of the Court is thus 
 stated : " Here the Rubrics of the Prayer Book become important. Their Lordships entirely agreed 
 with the opinions expressed by the learned Judges [i.e. of the Consistory and Arches Courts] in these 
 cases, and in ' Faulkner v. Lichfield,' that in the performance of the services, rites, and ceremonies 
 
 ' The First Year of Edward VI. was from Jan. 28, 1547, to both kinds. A Form for carrying out this Act was issued by 
 Jan. 27, 1548. Proclamation on Jlay 8, 1548, and thenceforward until June 
 
 The Second Tear of Edward VI. was from Jan. 28, 1548, to 9, 1549, the ancient Salisbury Use with a suijplementary 
 
 Jan. 27, 1549. 
 
 The Third Year of Edward VI. was from Jan. 28, 1549, to 
 Jan. 27, 1550. 
 
 Up to Deo. 24, 1547, the ancient Salisbury Use was alone 
 sanctioned by law. On Dec. 24, 1547, the Act of Parliament 
 w.as passed which gave legal force to the resolution of Con- 
 vocation that the Holy Eucharist should be admiuiatered in 
 
 English service for communicating the Laity [see p. 13] 
 was the only form sanctioned by law for the celebration and 
 administration of the Holy Communion. Thus during the 
 whole of Edward VI. 's Second Year, the ancient Latin Service 
 was retained, and until lialf of his Tliird Year liad expired : 
 and with the ancient Service the ancient "Ornaments " were 
 also retained.
 
 to tf)c Prayer TSoofe. 69 
 
 ordered by the Pra3'er Book, the directions contained in it must be strictly observed ; that no omission 
 and no addition can be pennitted ; but they are not prepared to hold that the use of all articles not 
 expressly mentioned in the Rubric, although quite consistent with, and even subsidiary to the Service, 
 is forbidden. Organs are not mentioned ; yet because they are auxiliary to the singing they are 
 allowed. Pews, cushions to kneel upon, pulpit-cloths, hassocks, seats by the Communion Table, are in 
 constant use, yet they are not mentioned in the Rubric." So, as their Lordships further argued, there 
 being a Rubric which " directs that at a certain point in the course of the Communion Service (for this 
 is, no doubt, the true meaning of the Rubric) the Minister shall place the bread and wine on the 
 Communion Table," in their judgement, " nothing seems to be less objectionable than a small side-table, 
 from which they may be conveniently reached by the officiating Minister, and at the proper time 
 transferred to the Communion Table." 
 
 One remark, however, may be made before quitting the consideration of this judicial rendering of 
 the Rubric ; and it is this — that although it so completely covered the whole debateable ground by 
 deciding that " the same " things " which tuere used under the First Prayer Book of Edward the Sixth 
 may still be used," it does not follow that all such things can be legally restored now quite irrespective 
 of any differences in the Prayer Book of 1549 as compared with that of 1G62, — the one at present in 
 use. It may not be useless to say, that before any Edwardian Ornament is reintroduced, under the 
 terms of this decision, it must first be inquired whether the particular Ministration in which it is pro- 
 posed to employ it is now so essentially the same as it was in 1549 that the Ornament has the like 
 symbolical or practical use which it had then. It will probably be found that very few indeed of those 
 Ornaments are inapplicable at this time ; but to determine this it is important to proceed now to 
 ascertain — 
 
 First, What were the customary Ornaments of that period. 
 
 There are four sources from which it may be ascertained with considerable accuracy what " Orna- 
 ments were in the Church of England, by the authority of Parliament, in the second year of ttic reign 
 of King Edward the Sixth." These are — 
 
 I. The ancient Canon Law, which is held to have been then (as now) statutably binding upon the 
 Church by the 25th Henry VIII. c. 19, in all points where it is not repugnant to or inconsistent with 
 later Ecclesiastical Law. 
 
 II. The Salisbur}'- Missal, which was the Liturgy chiefly ^ used, and of which a new edition was 
 published by autliority in 1541 : the Bangor, Hereford, and York books (especially the latter) may 
 also be appealed to as illustrative of or supplementary to the Salisbury book, for they had long been 
 more or less in u-se. "The Order of the Communion" of 1548 — which was an English sup^alement to 
 the Latin Mass, to come in after the Communion of the Priest for the purpose of communicating the 
 Laity in both kinds — expressly directed in its first Rubric that " until other order shall be provided,' 
 there should be no " varying of any other rite or ceremony in the Mass." Hence the ancient Service- 
 books continued to be used during the whole of " the second year of Edward the Sixth," and until the 
 First English Prayer Book was published in 1549. [See p. 13, and Ajjp. to the Liturgy.] 
 
 III. The directions, explicit or implicit, in the Prayer Book of 1549. 
 
 IV. The Inventories of Ornaments which were made in pursuance of Edward VI. 's Instructions to 
 the Oommissioucrs appointed in 1552 to survey the Church goods throughout the kingdom. These 
 Inventories arc very numerous, and for the most part are preserved in the Public Record Office : they 
 do not indeed exhibit such full catalogues as would have been found in 1549, for many things had been 
 sold (especially where they were duplicates) to meet Church expenses of various kinds ; and some too 
 had been embezzled. But they are thus the more trustworthy, as being likely to shew what Articles 
 it was deemed needful to retain for the Services then authorized. Three of these Inventories (and 
 they are by no means the richest which might have been chosen) are here selected for comparison, as 
 affording a probably fair specimen of the rest, viz. a Cathedral, a London Parish Church, and a Country 
 Parish Church. 
 
 Secondly, It must be determined what Ornaments, whether by expi-ess prescription or by plain 
 implication, are now pointed out for use in the Ministrations of the Church of England. 
 
 ' The preference which seems to have been given to the 
 Kites of Sarum is ilhistrated by the circumstance tliat the 
 Convocation of Canterliiiry decrecil, M.arch 3, l.")4I, that the 
 "use and custom of the Church of Sahsbury should bo ob- 
 
 served by all and singular clerics throughout the Province of 
 Canterbury, in saying tlieir canonical hours.'' [W1LKIN3' 
 Concilia, iii. 861, 8U2.J
 
 ^o 
 
 a iRitual 3lntroriuction 
 
 V. These Ornaments are to be sought in the Canons of 1G03-4 and of 1G40 ; also iu the directions, 
 expUcit or implicit, of the present Book of Common Prayer. 
 
 ORNAMENTS OF THE CHURCH." 
 
 English C.\NON.-i 
 A. D. 740 to 1463. 
 
 Altars of Stone. 
 A Table. 
 
 Frontal for the High 
 
 Altar. 
 A clean white large 
 
 liiicu cloth for the 
 
 Altar. 
 
 Corporas (and Case). 
 
 " A very clean cloth " 
 for "the Priest to 
 wipe his fingers and 
 lips after receiving 
 the Sacrament. " 
 
 Paten. 
 
 Chalice. 
 
 Wine and Water to be 
 used, — implying ves- 
 sels for them. 
 
 Bread to be ofiered 
 by the faithful — 
 implying some pre- 
 sentation of it at 
 the time. 
 
 Bells, witli tlieir 
 ropes. 
 
 Cross, for processions 
 and for the dead. 
 
 "Two Candles, or one 
 at the least, at the 
 timeof High Mass. " 
 
 A Cense pot. 
 
 Font of stone, with a 
 lock and key. 
 
 II. 
 
 The Old English 
 
 LiTUKOIES. 
 1. Sarum. 
 •J. Bangor. 
 
 3. York. 
 
 4. Hereford. 
 
 I, 2, 3, 4. Altar. 
 
 I. Linen Cloth. 
 
 1, 2, 3, 4. Coi-poral. 
 
 2. Sudarium. 
 
 1, 2, 3, 4. Paten. 
 
 1, 2, 3, 4. Chalice. 
 
 1, 2, 3, 4. Wine and 
 Water brought to 
 thePriests, — imply- 
 ing vessels in which 
 to bring them. 
 
 1, 2, 3, 4. Rread. 
 Wine, and Water, 
 Ijrought to the 
 Priest, — implying 
 ,'jome place fi"om 
 which they wei'e 
 brought. 
 
 1. Cross, Crucifix. 
 
 1. Two Wax Candles 
 in Candlesticks to 
 be carried to the 
 Altar steps. 
 
 1, 2, 3. Tlmrible. 
 
 I. Font. 
 
 III. 
 
 The Pkayer Book 
 
 A.D. 1549. 
 
 The Altar, the Lord's 
 Table, Gods board. 
 
 "laying the bread 
 upon the Corporas." 
 
 "Paten or some other 
 comely thing. " 
 
 Chalice or Cup. 
 
 Cruets — implied in 
 "putting the Wine 
 into the Clialice . . . 
 jiutting thereto a 
 little pure and clean 
 water. " 
 
 Credence — implied 
 in " tlien shall the 
 Minister take so 
 mucli Bread and 
 Wine as shall suf- 
 fice, . . . and set- 
 ting both the Bread 
 and Wine upon the 
 Altar." 
 
 Poor men's Box. 
 
 Font. 
 
 IV. 
 
 Inventories. 
 
 1. Winchester Cathedral. 
 Oct. 3, 1552. 
 
 2. St. Martin, Outwich, 
 London, Sept. 16, 1552. 
 
 3. Stanford - in - the -Vale, 
 Berks, May 11, 1553. 
 
 1. The High Altar. 
 
 2. A Communion Table. 
 
 3. A Table with a frame. 
 
 1, 2. Cushions. 
 
 1,3. Fronts for the Altar. 
 
 2. Altar Cloth. 
 
 1. Altar Cloths, white, co- 
 loured, plain, and diaper. 
 
 2. Table Cloths, plain and 
 diaper. 
 
 3. Altar Cloths. 
 
 1, 3. Corporas Cloths. 
 
 1, 2, 3. Paten. 
 
 1, 2, 3. Chalice. 
 1, 2, 3. Cruets. 
 
 Credence — unlikely to be 
 mentioned, being com- 
 monly structural. 
 
 3. Poor men's Box. 
 
 2, 3. Bells, in the steeple. 
 
 1, 2, 3. Cross for the Altar. 
 
 1, 2, 3. Two Candlesticks 
 for the Altar. 
 
 1, 3. Large Candlesticks — 
 Standards. 
 
 1, .3. Censers. 
 
 1. Ship — for Incense. 
 
 1 , 2. Spoon — for Incense. 
 
 Font — unlikely to be men- 
 tioned, not being move- 
 able. 
 
 V. 
 
 MOREEECENTArTHORITIE.S. 
 
 1. Canons, 1603-4. 
 
 2. Canons, 1640. 
 
 3. The Prayer Book, 1662 
 
 1. A Communion Tabic. 
 
 2. An Altar. 
 
 3. The Lord's Table. 
 [Desk or Cushion — needed 
 
 for the Altar Book.] 
 1. A carpet of silk or other 
 
 decent stufl'. 
 1. A fair Linen Cloth. 
 3. Fair white Linen Cloth. 
 
 3. A fair Linen Cloth for 
 covering what remaiueth 
 of the Consecrated Ele- 
 ments. 
 
 [Mundatoiy — needed to 
 wipe Chalice, etc. 
 
 3. Paten. 
 
 3. Cup or Chalice. 
 
 1. Pot or Stoup in which 
 
 to bring the Wine to the 
 
 Communion Table. 
 3. Flagon. 
 
 3. Credence — mplied in 
 "when there is a Com- 
 munion the Priest shall 
 then place upon the Table 
 so much Bread and Wine 
 as he shall think suffi- 
 cient. " 
 
 3. Bason for Alms. 
 
 1. Chest for Alms. 
 
 1, 3. Bell for the Services 
 of the Cliurch, and for any 
 liassing out of this life. 
 
 Cross — lawful as a decora- 
 tive Ornament. 
 
 Two Lights — the old direc- 
 tions for them not re- 
 pealed. 
 
 Standard Candlesticks — 
 consistent with the Ser- 
 vices. 
 
 Censer — Use of Incense 
 never legally abolished. 
 
 1, 3. Font. 
 
 3. Vessel for Water — im- 
 plied in " then to be filled 
 with pure water." 
 
 3. Shell — consistent witli 
 "pour water." 
 
 1, 3. Litany Desk — implied 
 in "some convenient 
 place " and ' ' the place 
 where they are accustomed 
 to say the Litany. " 
 
 1. Stall or Reading-pew, to 
 read Service in.
 
 to tDc Ipraj^cc Book. 
 
 71 
 
 "Ornaments op the Chdrch" — continued. 
 
 Images, especially of 
 the Saint to which 
 the Church is dedi- 
 cated. 
 
 Banners for Rogation 
 Days. 
 
 A Bier for the dead. 
 
 II. 
 
 1, 2. Pulpit {or Am- 
 bo) for the Epistle 
 and Gospel. 
 
 1. Seats. 
 
 1. Images. 
 
 1. Banners. 
 
 III. 
 
 Pulpit. 
 
 Chair for Ai'chbishop 
 or Bishop. 
 
 IV. 
 
 2. Cloth for the Pulpit. 
 
 2. Organs. 
 
 1, 3. Banners. 
 
 2. HerseCloth for burying. 
 1, 3. Cloths to cover and 
 
 keep clean the Linen 
 
 Altar Cloth. 
 
 1, 3. Pulpit. 
 
 3. Kneeling - desk — for 
 Churchings. 
 
 3. Chair for the Archbishop 
 or Bishop. 
 
 Organ — desirable. 
 
 1. The Ten Command- 
 ments. " Other chosen 
 sentences upon thewalls." 
 
 [Decorative Ornaments.) 
 
 3. Rogation Days recog- 
 nized. 
 
 Bier — requisite. 
 
 Pall — requisite. 
 
 Covering for Linen Cloth — 
 desirable. 
 
 Besides the " Ornaments " contained in this List, there are many others mentioned in the Inven- 
 tories, which arc merely Ornaments " in the sense of Decorations." Such are the following : Curtains 
 for the sides of Altars ; Hangings for the wall behind the Altar and of the Chancel ; Carpets for the 
 Altar steps ; Cloths and Veils for Lent. 
 
 There were also " Ornaments," I.e. Articles " used in the Services," which, on various grounds, are 
 barely, or not at all, consistent with the character of the present Prayer Book Services, or with some of 
 its directions. Thus we find : the Pyx, ov Monstrance, with its covering and canopy for the Keserved 
 Sacrament (the former of which could only be used in circumstances which really necessitated 
 Reservation for the Sick) ; Bason and Towel for the Priest to wash his hands before Consecrating ; 
 Sanctus, Sacring, and other Bells ; Light and Covering for the Easter Sepulchre ; Vessels for Holy 
 Water ; the Chrismatory for the oil of Unction in Baptism and Visitation of the Sick ; the Pax for the 
 Kiss of Peace ; the Reliquary. 
 
 'ORNAMENTS OF THE MINISTERS." 
 
 I. ■ 
 
 Cope. 
 
 Principal Mass Vest- 
 ment. 
 Chesible. 
 
 Dalmatic (for Deacon). 
 Tunic(for Sub-deacon). 
 
 Albe. 
 Girdle. 
 Stole. 
 Maniple. 
 
 Amice. 
 
 Surplices. 
 
 1, 2. Cope. 
 
 1, 2, 4. Vestment. 
 
 1, 2. Chasuble. 
 1. Dalmatic. 
 1. Tunicle. 
 
 1, 4. Albe. 
 
 1, 2, 4. Amice. 
 
 1. Gremial (or Apron). 
 1, 2. Surplices. 
 
 III. 
 
 Cope. 
 Vestment. 
 
 Tunicles. 
 Albes. 
 
 Pastoral Staff (Bp.). 
 
 Rochette (Bp.). 
 
 Surplice. 
 Hood. 
 
 1, 2, 
 2,3. 
 
 IV. 
 
 3. Copo. 
 Vestment. 
 
 1, .3. Chasuble. 
 1, 3. Deacon (i.e. Dalmatic). 
 1. 3. Sub-deacon (i.e. Tu- 
 nicle). 
 1, 2, 3. Albes. 
 
 1, 3. Stole. 
 
 2. Amice. 
 
 1, 3. Mitre. 
 
 1. Crosier .Staff (Bp.). 
 
 1. Gloves (Bp.). 
 
 1. Ring (Bp.). 
 
 2 3. Surplices. 
 
 V. 
 
 1. Cope. 
 
 3. General Eiihric. 
 
 "And here is to be noted, 
 that such Ornaments of the 
 Church, and of the Minis- 
 ters tliereof at all times of 
 their Ministration, shall be 
 retained and be in use as 
 werein this Cliurch of Eng- 
 land by the Authority of 
 ParUament, in the second 
 year of the Reign of King 
 Edward the Sixth." 
 
 3. "Rochet "and the rest 
 of the "Episcopal Habit." 
 1. Surplice. 
 ]. Hood. 
 1. Tippet. 
 
 It will be seen, by an examination of these comparative Tables of Ornaments, that very few 
 indeed of those which are mentioned in the Inventories, the old English Canons, and the Sanun 
 and other books, arc not distinctly and by name shewn to be legally useable now if the combined 
 authority of the Prayer Books of L549 and 1002, together with that of the Canons of 1603 and 1G40, 
 is, as it must be, taken into account. Moreover, of those excepted, there is not one of which it can be 
 fairly alleged that it is wholly incongruous with the letter and the spirit of those Services which, in 
 the present Prayer Book, occupy the place of the older Services in coimection with which these 
 Ornaments were employed. 
 
 If it were necessary here to resort to a further mode of proving what Ornaments are now lawful
 
 72 a laitual Introtiuction 
 
 in the Church of England, it would be desirable to adopt the test indicated by the Judicial Committee 
 of the Privy Council as noticed at p. C8. The Judges referred to a List of Church Ornaments 
 extracted from LjTidwood, in Burn's Ecclesiastical Law : all which occur in one or other of three 
 series of those old English Canons already summarized in the foregoing tables, viz. [1] Archbishop 
 Grey's Constitutions, A.D. 1250; [2] Archbishop Peckham's Constitutions at Lambeth, A.D. 1281; 
 and [3] Aixhbishop Winchelsy's Constitutions at Merton, A.D. 1305. These laws define what 
 Ornaments the Parishioners were required to provide at those periods, and are really the basis of 
 those Rules which professedly guide the Ecclesiastical Courts now in deciding the similar liability of 
 Parishioners in the present day. These Constitutions are contained in Johnson's English Canons : 
 and a comparison of them would shew what was considered to be generally necessary for Divine 
 Service under the old English Rituals, and so would materially aid in determining what is legally 
 requisite now, so far as the present Sei'vices are in unison with the ancient ones. 
 
 In considering the legal requirements of the general Rubric on the Ornaments of the Church and 
 of the Ministers, it is very important to recollect that its retention in the present Book of Common 
 Prayer was not the mere tacit permission for an existing direction to remain ; for not only (as has been 
 already shewn at p. G4) were certain verbal changes made in the Rubric, as it had been printed in the 
 Books of 1559 and 1G04, but the question of its retention or rejection was pointedly raised by the 
 Presbyterian party at the Savoy Conference, and was then deliberately answered by the Bishops. The 
 Pi-esbyterians said, " Forasmuch as this Rubric seemeth to bring back the Cope, Albe, etc., and other 
 Vestments forbidden by the Common Prayer Book, 5 and 6 Edw. VI., and for the^ reasons alleged against 
 ceremonies under our eighteenth general exception, we desire that it may be wholly left out." [Card- 
 well's Conf. p. 314.] The Bishops replied, " § 2. rub. 2. For the reasons given in our answer to the 
 eighteenth general, whither you refer us, we think it fit that the Rubric continue as it is." [Ibid. p. 
 351.] The "reasons" here referred to are as follows: "Prop. 18, § 1. We are noAv come to the main 
 and principal demand as is pretended, viz. the abolishing the laws which impose any ceremonies, 
 especially three, the surplice, the sign of the cross, and kneeling. These are the yoke which, if 
 removed, there might be peace. It is to be suspected, and there is reason for it from their own words, 
 that somewhat else pinches, and that if these ceremonies were laid aside, and these or any other 
 prayers strictly enjoined without them, it would be deemed a burden intolerable : it seems so by No. 7, 
 where they desire that when the Liturgy is altered, according to the rest of their proposals, the 
 minister may have liberty to add and leave out what he pleases." [Ibid. p. 345.] In what light the 
 excepting Ministers viewed this answer of the Bishops may be gathered fi-om their "Rejoinder" 
 (London, 1061), where, in noticing it, they reply, "We have given you reason enough against the 
 imposition of the usual ceremonies; and would you draw forth those absolute ones to increase the 
 burden ? " [Documents relating to the Act of Uniformity, 1862. Orand Debate, etc., p. 118.] 
 
 It is plain, therefore, that, in the judgement of the Episcopal authorities at that time, it was con- 
 sidered desirable to legalize a provision for Ornaments which, if acted upon, would confonn the appear- 
 ance of the Churches and Services to those general features which they presented in the second year 
 of the reign of Edward VI., i.e. as the Judicial Committee has decided, to that condition in which the 
 first Prayer Book of Edward VI. designed to leave them. Indeed it seems highly probable that had 
 Bishop Cosin, the chief reviser in 1661, been allowed entirely to guide his Episcopal brethren on this 
 matter, he would have made the Rubric so detailed and explicit as to place it beyond the reach of 
 controversy ; for, as already noticed at p. 64," in his " Farticidars to be considered, explained, and 
 corrected in the Book of Common Prayer" he says, with almost a prophetic instinct of subsequent and 
 present controversies, " But what these Ornaments of the Church and of the Minister were, is not here 
 specified, and they are so unknown to many, that by most they are neglected. Wherefore it were 
 requisite that those Ornaments, used in the second year of King Edward, should be here particularly 
 named and set forth, that there might be no difference about them." [Cosin's Worls, v. p. 507.] More- 
 over, as is also mentioned in the same note, he had begun to write a List of the Ornaments, but got no 
 ftirther than the word " Surplice." 
 
 There does not appear to be any explanation on record to shew why this suggestion, apparently so 
 
 1 Cardwell prints "so our reasons," but the corrected I he has written the exact words of Elizabeth's Act of Uuifor- 
 reading inserted above is that of the report entitled "The mity except in the slight variation " at all times of their Minis- 
 Grand Debate," etc., p. 12. | tration," thus putting the Rubric into its present form. 
 
 * Where it will be seen also that in his Durham Prayer Book
 
 to m Pragcc IBook, 
 
 73 
 
 valuable, was not acted upon. Probably the ground which had to be recovered after fifteen years' 
 banishment of the Prayer Book from Churches .which had also been more or less despoiled of their 
 Ornaments, combined with the extensively adverse temper of the time and its special manifestation in 
 the Savoy Conference, warned the Bishops that an authorized catalogue (whether in the Prayer Book 
 or elsewhere) of all the Legal Ornaments of King Edward's Second Year might raise a too formidable 
 barrier against endeavours to restore the use of any of them at that time. And so it may have been 
 regarded as the more prudent course only to re-establish the general rule as to the Ornaments, trusting 
 to an improved ecclesiastical tone to develope in time its actual details. 
 
 The Church Revival of the Nineteenth Century has been gradually realizing this probable expec- 
 tation of a future developement in a way and to an extent with which no previous period since 1G62 can 
 be at all com2Jared : for, indeed, through a variety of causes, there had been a more or less continuous 
 declension from even that standard of Ritual and Ceremonial which the Restoration practically raised, 
 though in fact it was considerably lower than the one legally jii'escrihed. The renewed understanding 
 and appreciation of Doctrine — especially of Sacramental Doctrine — as embodied in the Formularies and 
 taught by old and great Divines of the Church of England ; the improved taste for Ecclesiastical Art ; 
 the deeper sense of the reverential proprieties with which the acts of Public Worship should be sur- 
 rounded : these and other favourable circumstances have combined, notwithstanding much indifference 
 and opposition, to produce a reaction in favour of Ceremonial and its corresponding Accessories more 
 extensive probably than that which arose in the time of King Charles I., and, as it may reasonably be 
 believed, of a far more stable character. 
 
 The present time, then, would seem to be a not unfavourable one for endeavouring to act upon 
 Bishop Cosin's suggestion by specifyincj in this Annotated Prayer Book (though of course in a wholly 
 unauthoritative way, except so far as the law itself is therein correctly represented), "what these 
 Ornaments of the Church and of the Ministers were " at the period referred to in the Rubric which 
 orders that they " shall be retained, and bo in use." The account already given in this Section will, it 
 is believed, have described them with sufficient clearness and exactness : the three following Tables are 
 designed to shew more explicitly the prescribed use or the inherent fitness of the several Ornaments 
 in connection with those " all times of their Ministration " at which the Rubric directs the Clergy to 
 employ them. Those which may be said to be Rubrically essential are distinguished from those which 
 may be accounted as Rubrically supplemental by the latter being printed in Italics. 
 
 ORNAMENTS OF THE CHURCH. 
 
 To be used at 
 
 M.lUni.s, 
 
 Evensong, 
 
 Lit.any, Com- 
 
 miuation. 
 
 Holy Com- 
 niuniou. 
 
 Baptism, 
 
 Public and 
 
 Private ; 
 
 Catcchizillt^ 
 
 Matrimony. 
 
 Visitation and 
 Communion 
 of the Sick. 
 
 Churching of 
 Women. 
 
 Burial of the 
 Dead. 
 
 1 
 
 Altar or Lord's Table. 
 
 
 
 
 
 
 
 
 To present 
 her Offerings. 
 
 If a Celebra- 
 tion. 
 
 Cross or Picture. 
 
 To be always there, being a permanent Ornament, i.e. 1 
 
 Decoration. 
 
 
 
 Frontal and Super-frontal. 
 
 To be always there, being the ordinary Furniture. 
 
 
 
 The Two Lights. 
 
 Evensong 
 
 
 
 When a Cele- 
 bration 
 
 
 
 When a Cele- 
 bration. 
 
 The Linen Cloth. 
 
 
 
 
 do. 
 
 Com. of Sick. 
 
 
 do. 
 
 Book Rest or Cushion. 
 
 
 
 
 
 
 
 
 
 
 Corporal and Case. 
 
 
 
 
 When a Cele- 
 bration. 
 
 Com. of Sick. 
 
 
 When a Cele- 
 bration. 
 
 Fair Linen Cloth or Veil. 
 
 
 
 
 do. 
 
 do. 
 
 
 do. 
 
 liasou for Alms, etc. 
 
 
 
 
 
 
 
 
 do. 
 
 Sta nda rd Ca ndlcsiicks. 
 
 
 
 
 
 
 
 
 Paten and Chalice. 
 
 
 
 
 When a Cele- 
 bration. 
 
 Com. of Sick. 
 
 
 When a Cele- 
 bration. 
 
 Paten for Bread to be 
 
 
 
 
 
 
 
 
 offered. 
 
 
 
 
 do. 
 
 do. 
 
 
 do. 
 
 Flagon for Wine arid 
 
 
 
 
 
 
 
 
 Water. 
 
 
 
 
 do. 
 
 do. 
 
 
 do. 
 
 Veil (Silk) to cover Vessels. 
 
 
 
 
 do. 
 
 do. 
 
 
 do. 
 
 Linen Falls to cover Chalice. 
 
 
 
 
 do. 
 
 do. 
 
 
 do. 
 
 Mundatory. 
 
 
 
 
 do. 
 
 do. 
 
 
 do. 
 
 Censer, etc. 
 
 
 
 
 do. 
 
 
 
 
 Font and Vessel for Water. 
 
 For Public Baptisms — some convenient vessel for Private Baptism. 
 
 
 
 Bier and Pall. 
 
 
 
 
 Processional Cross. 
 
 Still retained in some Catliedrals, e.rj. Chichester. 
 
 
 
 Banners. 
 
 For Eog.ation Days and spcci.il occasions. 
 
 
 
 Chair 
 
 For the Arcl 
 
 bishop or Bisl 
 
 op at Ordin.it 
 
 ons an<l Confi 
 
 rmations. 
 

 
 74 
 
 a IRitual JnttoDuction 
 
 ORNAMENTS OF THE MINISTERS. 
 
 Tu he used at 
 
 Mattins, 
 
 Evensonj;, 
 
 Litany, Cotu- 
 
 niinatiou. 
 
 Huly Com- 
 luunion. 
 
 Baptism, 
 Public and 
 
 Private; 
 Catechizing. 
 
 JIatriuiony. 
 
 Visitation and 
 Communion 
 of the Sick. 
 
 Churching of 
 Women. 
 
 Burial of the 
 Dead. 
 
 Cope or Vestment 
 
 Dalmatic (for Gospeller or 
 
 Deacon). 
 Tunicle (for Epistoler or 
 
 Sub-deacon). 
 Albe and Girdle. 
 Stole. 
 Maniple and Amice. 
 
 Surplice (with Sleeves). 
 Hood or Tippet. 
 
 
 
 
 When a Cele- 
 bration. 
 
 do. 
 
 do. 
 do. 
 
 When a Cele- 
 bration. 
 
 
 
 
 When a Cele- 
 bration. 
 
 do. 
 
 do. 
 do. 
 
 When a Cele 
 bration. 
 
 Rochette. 
 
 Surplice or Albe. 
 Cope or Vestment. 
 Pastoral Staff. 
 Gremial or Apron. 
 Milre and lling. 
 
 EPISCOPAL ORNAMENTS. 
 
 PubhcBap- ] 
 
 tism and 
 Catechizing. 
 
 do. 
 
 do. 
 
 do. 
 
 do. 
 
 do. 
 
 *,j* The Episcopal Ornaments are the same for Confirmation, Ordination. Consecration of Churches and Burial Grounds : 
 perhaps the Rubric at the end of the First Prayer Book, in directing ' ' a Surplice or Albe, and a Cope or Vestment, " may have 
 intended the use of the Albe and Vestment when the whole Communion Service was used. 
 
 In any consideration of the Ornaments to be used in Divine Service, it is not only unavoidable but 
 important to consider such points as [I] their material, [2] their colour, [3] their /or»i, particularly in 
 reference to such of them as, by reason of long disuse, are but little known. The fact that those Orna- 
 ments which have been retained in use among us do exhibit mostly their ancient material, colour, and 
 form, except as altered, for the better or the worse, by any subsequent fashions, may fairly be taken to 
 indicate what would have been the case with those Ornaments which have fallen into disuse : and 
 this view is strongly confirmed by the very general preservation of these ancient characteristics in the 
 Royal, Noble, Civic, Legislative, Judicial, Military, and Naval Ornaments which (unlike so many of 
 the Ecclesiastical) have never ceased to be employed among us. Furthermore, it is noteworthy that, in 
 the very extensive modem restorations which have been accomplished, the permanent Decorations of 
 Churches, the Altar-plate, and Altar-coverings have decidedly followed, for the most part, the ancient 
 patterns and models which were familiar at the period selected as the Standard in the Rubric on 
 Ornaments. 
 
 The English Church, while presenting in her Ornaments the same ordinary features which were 
 common to the rest of Christendom, always had her own special usages, and those, too, somewhat diver- 
 sified in details by several local varieties ; as, indeed, was and is also the case in Kingdoms or Dioceses 
 connected mth other Branches of the Catholic Church. Though most has perished, enough remains in 
 England of actual ancient specimens (besides the more abundant illustrations in old Illuminations) of 
 Windows, Carvings, Monuments, Brasses, Seals, and the like, to furnish authoritative guidance, especi- 
 ally in regard to the Form of ancient Ornaments. 
 
 Moreover, in the Inventories of Church Goods, the descriptions of Material and Colour are so 
 numerous and detailed as to supply what is, to a great extent, unavoidably lacking in these respects in 
 the illustrations just named, owing either to the nature of them, e.g. Carvings which rarely exhibit 
 Colours, or to errors which may be due, for instance, to the glass-painter or the illuminator who, 
 perhaps, was at times less careful to give the actual colour of a Vestment in an Ecclesiastical Function 
 than to furnish a picture in accordance with his ovra taste. The following Tables contain a summarized 
 analysis of such contents of five Inventories as relate to the Vestments of the Ministers and the Choir, 
 and also to the various Hangings or Articles employed in furnishing and decorating the Altars and 
 Chancels: they are all of the date of 1552 and 1553, and so they exhibit accurately Ornaments which
 
 to ttjc Prayer T5oofe. 
 
 75 
 
 were preserved iu the Churches at the very period to which the Rubric on Ornaments directs atten- 
 tion, when prescribing the general Rule as to the things which " shall be retained, and be in use " now 
 in the Church of England. Three of these Inventories, viz. Holy Trinity Cathedral, Winchester, 1552 ; 
 St. Martin, Outwich, London, 1552-53 ; and Stanford-in-the-Vale, Berks, 1553, have been used already 
 to illustrate other points : the two additional ones now cited are St. Paul's Cathedral, 1552, and St. 
 Nicolas, Cole Abbey, London. 1552. 
 
 [L] MATERIAL OF VESTMENTS. 
 
 Cloth of Gold . 
 
 . 30 
 
 Sarsuett . 
 
 Cloth of Silver 
 
 6 
 
 Bawdkyn 
 
 Velvet . 
 
 . 137 
 
 Damask . 
 
 Satin 
 
 . 30 
 
 Tissue 
 
 Silk. 
 
 . 134 
 
 Chamlett . 
 
 16 
 
 Fustian . 
 
 6 
 
 226 
 
 Buckram . 
 
 o 
 
 146 
 
 Dornyx . 
 
 S 
 
 54 
 
 Serge 
 
 1 
 
 9 
 
 Various . 
 
 . 48 
 
 337 
 
 451 
 
 65 
 
 Total 
 
 853 
 
 A cursory inspection of these Lists of Ornaments shews at once that, as respects Material, the 
 choice, while amply varied, ran very much upon the richer fabrics, whether of Home or Foreign Manu- 
 facture ; Cloth of Gold, and Satin of Bruges, being the more costly, were, as might be expected, the 
 most rare ; but Velvet, Satin, Silk, Bawdkyn, and the like, were not uncommonly used ; though such 
 inferior stuffs as Taffeta, Chamlett, and Fustian often occur. The nature or quality of what was to be 
 employed seems not to have been prescribed ; indeed, had there been a desire to do so (which is very 
 improbable) the varying pecuniary abilities of Parishes would have made it needfiil to avoid any rule 
 on the subject, except requiring them to provide according to their means the essential (and if they 
 could any supplementary) things appertaining to the Services of the Church. 
 
 The same principle is acted upon now in the Holy Eastern Church. A Priest of that Communion 
 informs the writer that " there are no strict rules for the Material : when possible, silken and brocaded 
 Vestments are to be preferred. Where the means are circumscribed, plain linen ones are worn, or of 
 whatever Material, so long as it is clean, and made in the proper shape." With them doubtless it is, 
 as the foregoing catalogtie proves it to have been with us, that the instinct of natural piety, viz. the 
 devotion of the best to God's service, is not relied upon in vain. Nor was the care and cost bestowed 
 upon the Material limited to the foundation of the Vestments or Hangings ; embroidery of all kinds 
 was abundantly displayed in pattern or powdering, whether in Silk or Gold (not seldom in the much- 
 valued Gold of Venice), so that the Sacred Name, the Crucifix, the Cross, Crowns, Angels, Imager)', 
 Eagles, Herons, Lions, Dolphins, Swans, the Sun and Moon, Stars, Wheat-sheaves, Grapes, Flowers, 
 and the like, adorned the Fabrics of which the Vestures were made ; or composed the rich Oqjhreys, 
 which were rendered all the more beautiful and costly by Pearls and Precious Stones ; as though the 
 donors desired to attain in the adornments of the Sanctuary to somewhat of the fulness of meaning 
 contained in the Psalmist's words, " The king's daughter is all glorious within : her clothing is of 
 WTOught gold. She shall be brought unto the king in raiment of needlework " [Ps. xlv. 13, 14]. 
 
 [II.] So, again, as to Colour: the Inventories now under examination shew it to have been 
 chiefly of six kinds, viz. White, Red, Blue, Green, Yellow, and Black ; besides various combinations of 
 all these. The proportions in which they existed are shewn in the following Table of Vestments which 
 were in the five Churches at the date of the Inventories : — 
 
 Copes 
 Chasubles 
 Dalmatics 
 Tuniclcs . 
 
 Totals 
 
 COLOURS OF VESTMENTS. 
 
 White. 
 
 Red. 
 
 Blue. 
 
 Oreeii. 
 
 Yellow. 
 
 Blad: 
 
 Various. 
 
 Totals. 
 
 121 
 
 107 
 
 83 
 
 40 
 
 20 
 
 13 
 
 75 
 
 4,59 
 
 28 
 
 34 
 
 24 
 
 10 
 
 7 
 
 15 
 
 37 
 
 155 
 
 22 
 
 33 
 
 23 
 
 6 
 
 6 
 
 13 
 
 13 
 
 116 
 
 22 
 
 24 
 
 27 
 
 6 
 
 6 
 
 12 
 
 26 
 
 123 
 
 193 
 
 198 
 
 157 
 
 62 
 
 39 
 
 53 
 
 151 
 
 853 
 
 It may be as well to remark here that all the Green Vestments in this list belonged to the two 
 Cathedral Churches, except one Chasuble, Dalmatic, and Tuniclo, which were in St. Martin, Outwich. 
 Green occurs much less frequently than other colours : it was an Exeter colour, and is also found
 
 76 
 
 a Jaitual 31ntroDuction 
 
 Gold. 
 
 Blue. 
 
 Oreen. 
 
 White. 
 
 i?erf. 
 
 ^Zaci. 
 
 Vdr'ious. 
 
 3 
 
 11 
 
 6 
 
 18 
 
 6 
 
 2 
 
 oo 
 
 3 
 
 1 
 
 6 
 
 8 
 
 2 
 
 2 
 
 9 
 
 — 
 
 6 
 
 8 
 
 4 
 
 2 
 
 4 
 
 10 
 
 — 
 
 o 
 
 — 
 
 2 
 
 5 
 
 — 
 
 — 
 
 6 
 
 20 
 
 20 
 
 32 
 
 15 
 
 8 
 
 41 
 
 in Lists of Vestments belonging to the Northern Province ; but there seems very little to indicate with any 
 certainty when it was used, though perha2:)s it served for ordinary week-days, especially in Trinity-tide. 
 
 So, again, with regard to BliLe : while it appears to have been a much more usual colour, it is often 
 very uncertain what kind of Blue is meant, whether Cerulean or some darker shade ; frequently indeed 
 the latter is indicated by the words " blodium " and " indicus," which mean a sort of hyacinthine and 
 darker blue ; but these must not be confounded with Purple, which is also found in the same or other 
 Lists. The occasions, however, on which Blue or Purple was employed are somewhat conjectural, 
 though there is more to guide : light Blue seems sometimes to have been used in Commemorations of 
 the Blessed Virgin Mary, and a somewhat darker shade is to be seen in Illuminations of about the 
 Fifteenth Century, in Copes used at Funerals. 
 
 A similar variety is found, both as to material and colour, in the Coverings and Hangings used for 
 the Altars and Chancels : the annexed list exhibits their Colours : — 
 
 Altar Coverings 
 Altar Hangings 
 Altar Curtains . 
 Chancel Hangings . 
 
 Totals 
 
 Besides the colours already enumerated, others are sometimes mentioned, such as Brown, Tawney, 
 Murre)', Pink, and Chejniey — perhaps Chestnut; also combinations of colours, viz. Red and Green, 
 Paly of White and Green, Red and White, Blue and White, Blue and Yellow, White and Red 
 chequered. These different colours, or mixtures of colours, are to be found alike in Vestments of the 
 Ministers, or of the Altars, no less than in the Hangings of the Churches. 
 
 It is worth noticing that the more usual Ecclesiastical colours are those which may be especially 
 accounted the Colours of England^Red, White, and Blue — being combined in the National Flag, and 
 designating the Admirals of this Country's Fleets : possibly the close, though curious and apparently 
 untraceable, relations which for several centuries subsisted between the Church and the Navy.^ in the 
 Admiralty and Ecclesiastical Courts, may have tended to perpetuate this correspondence. It may also 
 be mentioned, as probably indicating the effect which Ecclesiastical customs produced or helped to per- 
 petuate, that Red, Violet, and Black are mentioned as colours worn on the Judicial Bench, according 
 to the Term, in some Regulations made by the Judges in 1635. [Gent. Mag. Oct. 1768.] Green, also, 
 appears to have been at one time a favourite colour with them. ]\Ioreover, the retention of Red, 
 Purple, and Green — and especially the prevalence of Red — in the rich and decent, no less than (as was 
 once too common) in the miserable and dirty coverings of handsome or unsightlj' Altar-tables in the 
 churches, are in all Likelihood the traditional use of these same colours which fonnerly were more com- 
 monly and more variously employed in the Services of the Church of England, and that, too, not without 
 regard to some -written or unwritten rule as to the Sendees and Seasons at which they should be used. 
 
 That a desire has long existed, and increases, again to adopt a greater variety of colour in the 
 Ornaments of the Church, and especially in the coverings of the Altar, is plain from what has been 
 accomplished and is still doing : one object of this wished-for variety is the very useful one of dis- 
 tinguishing, and so teaching, by outward tokens, the changes of the Church Seasons and the occurrence 
 of Ecclesiastical Holy days. For lack of any existing rule on this subject in the Church of England, 
 the rule of the rest of the Western Church has not unnaturally been followed in many cases, especially 
 as the ancient English rule or practice was either not at all known, or not easily to be collected, even by 
 those who were aware that some leading points of it were to be found without much difficulty. As the 
 need of some guide in this matter is becoming more general, it may not be without a really practical use 
 to compare the old English rules with those of the Roman and the Eastern Churches : by doing this a 
 somewhat uniform principle will probably be found, sufficient also to furnish a general rule for those 
 who, while rightly wishing to be not out of harmony with the rest of Christendom, would with equal 
 propriety prefer to follow any older practice of the Church of England which would afford a satisfactory 
 direction in the absence of any definite rule authorized by living Ecclesiastical Authority. 
 
 The Roman rule is laid down with precision : the old English rule can be ascertained with a near 
 
 * Dyer mentions that in Spain Philip II. brought naval 
 matters before the Inquisition, and that Don Pedro, Arch- 
 
 bishop of Toledo, was High Admiral of Castile " by a then not 
 uncommon union of offices." [Dyer's Modern Europe, p. 1S9.]
 
 to tf)c IPragcr 15oofe. 
 
 / / 
 
 approach to accuracy, from the ancient Service-books, St. Osmund's Register, and the Inventories of 
 Church goods. The Eastern Church, as a learned Priest of it states, does not give " in her Ritual 
 books " any such " minute rules with regard to the colours of the Vestments, as are to bo found in the 
 Western Ritual. The Church enjoins her ministers to care more for the simple purity and propriety 
 of the vestments than for their richness. In those cases where means are at hand, she bids the 
 ministers to wear richer vestments of any colour for the joyful seasons of the year, and Black or Red 
 ones for the times of fasting and sorrow. Thus, in Passion Week, and Great Lent, at Burials, etc.. Black 
 or Purple Vestments are worn. It is customary to wear White Silk Vestments (if possible) at Epiphany 
 and Easter." In this description of the general and unspecific character of the Eastern rule, there is a 
 considerable correspondence with the features of the Sarum rule just noticed. 
 
 The following Table may be considered as furnishing a fairly trustworthy view of these three Rules : — 
 
 COMPARATIVE TABLE OF COLOURS ACCORDING TO THE ENGLISH, ROMAN 
 
 AND EASTERN USE. 
 
 Sgasons. 
 
 Advent — Sundays 
 
 , , Ferial 
 
 Cliristmaa Eve 
 
 ,, Octave 
 St. Stephen . 
 St. Jolm Evangelist 
 
 Innocents 
 
 ,, Octave . . . . 
 
 \^. (lies Natalis . . . . 
 
 The rest of Christmas-tide . 
 
 Circumcision . . . . 
 
 Epiphany Octave . . . . 
 The rest of the Season . 
 
 Septuagesima to Easter — Sundays 
 
 ,, ,, Ferial 
 
 Ash Wednesday . 
 
 Midlent (" Laeban ") . 
 
 Maundy Thursday 
 
 Good Friday 
 Easter Eve . 
 
 Easter .... 
 Low Sunday 
 Invention of the Cross . 
 Martyrs in Paschal-tide 
 Rogation Days 
 
 Vigil of Ascension 
 Ascension Octave . 
 Tlie rest of the Season . 
 Vigil of Pentecost 
 
 Whitsuntide 
 
 Vigil of Holy Trinity . 
 
 H 
 CO 
 
 < 
 
 Violet. 
 Violet. 
 
 White. 
 
 White. 
 
 ENGLISH. 
 
 Early, 
 llth-12th 
 century. 
 
 Eed. 
 Red. 
 
 Red. 
 Red. 
 White. 
 
 Red. 
 
 Eed. 
 
 Red. 
 Red. 
 
 Red. 
 
 Late, 
 16th-16tll 
 century. 
 
 Violet. Red. 
 
 Violet. : Red. 
 
 V^iolet. Red. 
 
 Violet. Red. 
 
 Black. Red. 
 
 i 
 
 Black. Red.« 
 
 Black or Red. 
 Red. ' 
 
 White. White. 
 
 White. I White. 
 Red. 
 
 1 White. 
 
 I Red. 
 
 White. 
 White. 
 White or 
 Red. 
 
 White or Red.t 
 Green. I 
 
 Red. 
 
 Red. 
 
 Purple (?). 
 
 White. 
 White. 
 Red. 
 White. 
 
 Red. 
 
 Red. 
 
 White (?). 
 White (?). 
 
 White (?). 
 White. 
 
 Red. 
 
 Red or 
 Purple. 
 Red. 
 
 Red. 
 
 Red. 
 
 Red. 
 
 Red. 
 
 White. 
 
 White. 
 
 Red. 
 
 White. 
 
 Red. 
 
 White. 
 White (?). 
 Red. 
 
 Red. 
 Red. 
 
 Red.' 
 White. 3 
 
 Red.*i 
 
 Red.' 
 
 Red.' 
 
 Red.' 
 
 Red. 
 White. 
 White. 3 
 Red.' 
 
 Red.' 
 
 White. 
 
 Blue.= 
 White. 3 
 Red.* 
 Blue. 
 Red.' 
 
 Red. 
 
 Red.** 
 
 Red.' 
 
 White. 
 
 Red.' 
 
 Red.' 
 White. 3 
 
 4 
 
 Red 
 
 Well-s. 
 
 "Omnia 
 media." 
 "Omnia 
 media." 
 
 White. 
 Eed. 
 "Media 
 et alba." 
 Red. 
 
 Red and 
 White. 
 White. 
 Red. 
 
 Red. 
 
 Red. 
 
 Eed 
 
 (a white 
 banner). 
 Eed and 
 Purple. 
 Eed. 
 
 Eed. 
 
 Wliite. 
 Red. 
 
 White. 
 White. 
 
 Eed 
 
 Eed. 
 Eed. 
 
 London, 
 1400-20. 
 
 Violet or 
 Purple. 
 Violet or 
 Purple. 
 
 White. 
 
 Eed. 
 
 White. 
 
 Violet or 
 Purple. 
 
 Red. 
 White. 
 White. 
 White. 
 
 White. 
 Green or 
 Yellow. 
 Violet or 
 Purple. 
 Violet or 
 Purple. 
 Violet or 
 Purple. 
 Violet or 
 Purple. 
 White. 
 
 Eed or 
 Black. 
 White. 
 
 Wliite. 
 
 Wliite. 
 
 Red. 
 
 White. 
 
 Purple or 
 
 Violet. 
 
 White. 
 
 Eed. 
 
 ROMAN. 
 
 Eed. 
 Eed. 
 
 Innocent 
 III , 
 
 d. 1216. 
 
 Black. 
 Black. 
 
 White. 
 
 Green. 
 
 Black. 
 
 Black. 
 
 Black. ' 
 
 Violet. 
 
 Black. 
 
 Black. 
 
 White. 
 
 White. 
 White. 
 
 White. 
 White. 
 
 Eed. 
 
 Violet. 
 
 Violet. 
 
 White. 
 White. 
 Eed. 
 White. 
 
 Violet 
 (Eed if 
 Sunday). 
 
 White. 
 White. 
 White. 
 
 White. 
 Green. 
 
 Violet. 
 
 Violet. 
 
 Violet. 
 
 Eose or 
 
 Violet. 
 
 Violet. 
 
 Black. 
 
 Violet 
 (W.Mass). 
 Wliite. 
 White 
 Eed. 
 Red. 
 Violet. 
 
 White. 
 
 White. 
 
 Violet 
 
 (Eed at 
 
 Mass). 
 
 Eed. 
 
 Eed. 
 
 * White was prescribed at York for the Christmas M!,«sa in 
 aurora, and for offices of Palm .Sund.ay and Easter Eve. 
 
 + Symbolical of the Pentecosttil fire. 
 ' For numbered footnotes, see. p. 78.
 
 78 
 
 a IRitual 3lnttoDiiction 
 
 Comparative Table of Colours according to the English, EoMA^ 
 
 , and Eastern Use — continued. 
 
 
 25 
 
 ENGLISH. 
 
 ROMAN. 
 
 Seasons. 
 
 Salisbl'rv. 
 
 
 
 
 Innocent 
 
 III., 
 <1. 1216. 
 
 
 
 < 
 
 E.arly, 
 llth-iath 
 
 Late, 
 15th-lt)th 
 
 YOKK. 
 
 Wells. 
 
 London, 
 1406-26. 
 
 Modern. 
 
 
 
 century. 
 
 century. 
 Red. 
 
 Red.i 
 
 
 
 
 
 Trinity Sunday 
 
 
 Red. 
 
 Red. 
 
 White. 
 
 
 White. 
 
 Corpus Christi ..... 
 
 
 
 Red. 
 
 Red.i 
 
 Red. 
 
 White. 
 
 
 White. 
 
 After Trinity — Sundays 
 
 
 Red. 
 
 Red. 
 
 Red.i 
 
 Red. 
 
 Green or 
 YeUow. 
 
 Green(?). 
 
 Green. 
 
 „ Ferial .... 
 
 
 Red. 
 
 Green (?). 
 
 Green.'* 
 
 
 Green or 
 Yellow. 
 
 Green. 
 
 Green. 
 
 Transfiguration and M. Holy Name 
 
 
 Red. 
 
 White (?). 
 
 Red.' 
 
 Red.'" 
 
 
 
 White. 
 
 Holy Cross 
 
 
 Ked. 
 
 Red. 
 
 Blue(?).- 
 
 Red. 
 
 Red. 
 
 
 Red. 
 
 Feasts of Blessed Virgin Mary 
 
 No pre- 
 cise prac- 
 
 While. 
 
 White or 
 Blae(:). 
 
 White.= 
 
 White. 
 
 White. 
 
 
 White. 
 
 Michaelmas 
 
 tical rule 
 can be 
 
 White. 
 
 Wiite. 
 
 Red.i 
 
 Blue and 
 
 White. 
 
 White. 
 
 
 White. 
 
 Apostles— out of Easter 
 
 given for 
 
 Ked. 
 
 Red. 
 
 Red.i 
 
 Red. 
 
 Red. 
 
 
 Red. 
 
 St. John, Port Latin .... 
 
 these: the 
 
 Whit.>. 
 
 Red. 
 
 Blue(?).' 
 
 White. 
 
 
 
 Red. 
 
 Conversion of St. Paul .... 
 
 general 
 
 Red. 
 
 White (?) 
 
 Blue.= 
 
 Red. 
 
 Red(?). 
 
 
 White. 
 
 St. Peter ad Viueula .... 
 
 principle 
 which 
 
 Red. 
 
 Red. 
 
 Red. 
 
 G reen and 
 Yellow. 
 
 Red(?). 
 
 
 White. 
 
 St. John Baptist— Nativity . 
 
 regulates 
 
 Red. 
 
 Red" 
 
 Red.' 
 
 Blue. 
 
 White. 
 
 
 White. 
 
 „ Decollation 
 
 the col- 
 
 Red. 
 
 lied. 
 
 Blue.= 
 
 Red. 
 
 vol Red. 
 
 
 Red. 
 
 Evangelist — out of Easter . 
 
 our for 
 
 Red. 
 
 Red. 
 
 Red.i 
 
 Red." 
 
 Red. 
 
 
 Red. 
 
 Martyrs . . .... 
 
 seasons 
 
 Red. 
 
 Red. 
 
 
 Red.'-' 
 
 Red. 
 
 
 Red. 
 
 Confessors 
 
 applies to 
 
 Festivals 
 
 Yellow. 
 
 YeUo«-. 
 
 Blue. 
 
 Blue and 
 Green. 
 
 Yellow. 
 
 
 White. 
 
 Bishops ■ 
 
 which 
 are ob- 
 
 
 Yellow(?). 
 
 Blue. 
 
 Green and 
 Yellow. 
 
 
 
 White. « 
 
 Doctors 
 
 served 
 by the 
 
 
 Yellow(?). 
 
 Red. 
 
 Green and 
 Yellow. 
 
 
 
 White 
 
 Virgin not Martyr — Matron 
 
 Eastern 
 
 White. 
 
 White. 
 
 Blue.^ 
 
 White. 
 
 White. 
 
 
 White. 
 
 All Saints 
 
 Church. 
 
 Red. 
 
 Red (?). 
 
 Red.i 
 
 Red and 
 White. 
 
 White.', » 
 
 
 White. 
 
 All Souls 
 
 
 Purple (?). 
 
 Black. 
 
 Black. 
 
 Black. 
 
 Black. 
 
 
 Violet. 
 
 Ember Days (out of Whitsuntide) 
 
 
 
 Red [so in 
 
 Chichele's 
 
 Poutif.] 
 
 Red(?). 
 
 
 Black. 
 
 
 Violet. 
 
 Vigil 
 
 
 
 
 
 
 Purple or 
 Violet. 
 
 
 Violet. 
 
 Dedication Octave .... 
 
 
 White. 
 
 White. 
 
 Red.' 
 
 "Media 
 etalba." 
 
 White, s 
 
 
 White. 
 
 Relics 
 
 
 
 
 Green. 5 
 
 Red and 
 White. 
 
 9 
 
 
 
 Marriage 
 
 
 
 White (?). 
 
 
 
 
 
 White. 
 
 Funeral of an Innocent 
 
 
 
 White (?). 
 
 
 
 
 
 Black. 
 
 Mass of Dead 
 
 
 
 Black(?). 
 
 Purple. 
 
 Black. 
 
 Black. 
 
 
 Black. 
 
 Office of Dead 
 
 Purple. 
 
 Blue. 
 
 Black. 
 
 Blue or 
 Purple. 
 
 Black. 
 
 Black. 
 
 
 Black. 
 
 Processions 
 
 
 
 Red. 
 
 Blue. 
 
 
 Black. 
 
 
 Violet. 
 
 III. Having thus given some description of the Material and Colour of the " Ornaments of the 
 Ministers," their Form may be understood by means of the accompanying descriptions and illustra- 
 tions. The symbolical meanings which are added to the former are taken from the "Book of 
 Ceremonies" or "Rationale," drawn up under the direction of Archbishop Cranmer in the year 1542. 
 The original manuscript of this " Rationale," occasionally corrected by Cranmer's own hand, is preserved 
 in the British Museum [Cleop. E. 5, fol. 259 sqq.], and it may also be found in print in Collier's 
 
 ' It appears from inventories, etc. (noted by Canon Sim- 
 mons and Dr. Henderson), that in tliese instances at Yoi-k Blue 
 was used for Ked at some altars in the fourteenth :ind fif- 
 teenth centurie.s. 
 
 2 White fur Blue at some ill-furnished altars in Vorl: 
 
 ' Green, ibid. 
 
 * White or Green, ibid. 
 
 5 Red or Blue, i!,id. 
 
 « At Hereford, as in other English uses, the Red Chasuble 
 was changed for tlie Black Cope for the latter part of Good 
 Friday Service. At Paris Brown, or Black witli Red 
 Orphreys, was used in Passion-tide. The fVells Ordinal 
 prescribes a Black Cope for the impersonator of Caiaphas as 
 the one exception to the rule for Red. 
 
 ' At Lincoln, which otlierwise followed Sarum, White was 
 used on the Natinty of St. .John the Baptist. This was also 
 
 the Parisian colour, and it appears in Archbishop Chichele's 
 Pontifical in the Library of 'Irin. Coll. Camb. Purple was 
 used at Lincoln by the celebrant in solemn obsequies about 
 1350. 
 
 " Some GaVican uses have Green for Bishops and Violet 
 for Abbats. 
 
 ^ At Exeter (where Bishop Grandisson in 1340 adopted tlie 
 London, Canterbury, or Mediieval Roman sequence) any colour 
 nd lihitnm was admitted on All Saints, Feast of Relics, and 
 Dedication of a Church. 
 
 '" But these are described as tlie days of Sixtus and 
 Donatus. 
 
 " Unfortunately a blank is left in the Wells Ordinal against 
 St. Luke's Day. 
 
 '= The Welh rule (printed by Mr. H. E. Reynolds, 18S1) 
 gives for a Virgin not Martyr White and lied.
 
 to t!)C Prapcr IBoofe. 79 
 
 Ecclesiastical History, v. 104, ed 1852, and in Strtpe's Ecclesiastical Memorials, I. ii. 411, ed. 1822. 
 The full title of the work is " Cerenaonies to be used in the Church of England, together with an 
 Explanation of the Meaning and Significancy of them." 
 
 The Ornaments mentioned in the " Rationale " are those only which are worn by the Celebrant at the 
 Altar, and are as follows : [1] The Amice : [2] the Albe ; [3] the Girdle ; [4] the Stole ; [5] the Phanon, 
 i.e. the Maniple or Sudarium as it was also called ; [6] the Chasuble. The Rubric in the Prayer 
 Book of 1549 specifies only — [1] the Albe ; [2] the Vestment or Cope ; [3] the Tunicle ; but, of course, 
 it does not exclude the others named in the " Rationale," and, in fact, the whole were in use under the 
 First Prayer Book. These two lists, then, comprise eight Ornaments which are now to be described. 
 
 1. The Amice, Amictus (the Armenian Vakass and, perhajis, the Eastern Omophorion seem to 
 correspond to this, especially the former). — This is a broad and oblong piece of Linen with two strings 
 to fasten it ; in its more ornate form it is embroidered on the outer edge with a rich fillet or otherwise 
 adorned. When used it is first placed on the head, then slipped down to and worn on the shoulders 
 beneath the Albe ; so that, when left somewhat loose, it has the appearance of an ornamental collar as 
 shewn in the drawing, Plate II. 
 
 The " Rationale " says : " He putteth on the Amice, which, as touching the Mystery, signifies the 
 veil with the which the Jews covered the face of Christ, when they buffeted Him in the time of His 
 Passion. And as touching the Minister, it signifies faith, which is the head, ground, and foundation of 
 all virtues ; and therefore, he 2)uts that upon his head first." 
 
 2. The Albe, Alba (the Eastern StoicJiarion and the Russian Podriznik). — This is a loose 
 and long garment coming down to the feet and having close-fitting sleeves reaching to the hands. 
 Anciently it appears to have been made usually of Linen, though in later times I'ich Silks of different 
 colours were frequently used, while in the Russian Church Velvet is often employed. It was very 
 commonly ornamented with square or oblong pieces of Embroidery called Apparels ; these were stitched 
 on or otherwise fastened to various parts of it, especially just above the feet and near the hands, where 
 they had somewhat the appearance of cuffs. The Rubric of 1549 directs the use of "a white Albe 
 plain ; " this may have meant a Linen Albe without Apparels, yet Silk or similar material seems not 
 to be forbidden provided it be white : Embroidery, such as shewn in the sketch, Plate I., appears 
 sufficiently " plain " to be consistent with the language and intention of the Rubric. Old-fashioned 
 Surplices are always thus ornamented about the shoulders, a tradition of ancient custom. 
 
 The " Rationale " says of the Minister that " he puts upon him the Albe, which, as touching the 
 Mystery, signifieth the white garment wherewith Herod clothed Christ in mockery when he sent Him 
 to Pilate. And as touching the Minister, it signifieth the pureness of conscience, and innocency he 
 ought to have, especially when he sings the j\Iass." 
 
 The Surplice, Siqmydliceum, Plate II. (whether with or without Sleeves;, and the Rochet, 
 Rochetum, being both of them only modifications of the Albe, this language of the " Rationale " respecting 
 it appears to apply equally to them. 
 
 3. The Girdle, Cimjulum (the Eastern Puijass). — This is a Cord or narrow band of Silk or other 
 material (usually white) with Tassels attached ; or, as in the Eastern Church, a broad Belt (often of 
 rich material) with a clasp, hooks, or strings. It is used for fastening the Albe romid the waist. 
 
 Ttie " Rationale " thus explains it : " The Girdle, as touching the Mystery, signifies the scourge 
 with which Christ was scourged. And as touching the Minister, it signifies the continent and chaste 
 living, or else the close mind which he ought to have at prayers, when he celebrates." 
 
 4. The Stole, Stola (the Eastern Epitrachdion of the Priest, the Orarion of the Deacon, the 
 Lention of the Sub-deacon). — This is a strip of Silk about three inches wide, and about eight and a 
 half feet long ; it may be plain or richly ornamented ; especially at the ends, of which examples are 
 given in Plate II. The Priest wears it hanging over his neck, and when he celebrates it is usually 
 crossed on the, breast and passed under the Girdle : the Deacon wears it suspended over the left 
 shoulder; but, when assisting at the Celebration, he often has it brought across his back and breast 
 and fastened at his right side. As used by the Greek Priest it has the appearance of two Stoles joined 
 together, the upper end having a hole through which the head is put, and thus it hangs down in front. 
 
 The " Rationale " says thus of it : " The Stole, as touching the Mystery, signifieth the ropes or 
 bands that Christ was bound with to the pillar, when He was scourged. And as touching the Minister, 
 it signifieth the yoke of patience, which he must bear as the servant of God." 
 
 5. The Maniple, Manipulm, sometimes called Fanon or Phanon and Sucldriiim (the Eastern
 
 8o a IRitiml 31ntromiction to tf)C Iprapet OBoofe 
 
 Einmanikia and the Russian Forutchi ; each of these are, however, a kind of Cuffs worn on both 
 hands). — Originally it appears to have been a narrow strip of Linen, usually as wide as a Stole and 
 about two and a half feet long [sec Plate II.], and seems to have been employed as a kind of Sudarium 
 for wiping the hands and for other cleanly purposes, w^heuce it probably took one of its names. Sub- 
 sequently, however, it became a mere ornament, being made of rich materials and often embroidered, 
 or even enriched with jewels. It hangs over the left arm of the Celebrant and his assistants ; it should 
 be fastened near the wrist, in a loop, to prevent its falling off. 
 
 The " Rationale " describes its meaning together with the Stole in these words : " In token whereof " 
 {if. of patience), "he puts also the Phanon on his arm, which admonisheth him of ghostly strength 
 and godly patience that he ought to have, to vanquish and overcome all carnal infirmity. 
 
 6. The Chasuble or Vestment, Casula (the Eastern Phelonion and the Russian Pheldne or 
 Phct'lonion). — This vesture is worn over the Albe : originally it was nearly or entirely a circular gar- 
 ment, havincr an opening in the centre through which the head of the wearer passed ; and thus it fell 
 gracefully over the shoulders and arms, covering the entire person in its ample folds and reaching nearly 
 to the feet both before and behind : at a later period it was made narrower at the back and front 
 by reducing its circular form, and so it frequently terminated like a reversed ijointed arch ; the sleeve 
 part also became shorter, reaching only to the hands, and thus avoiding the need of gathering it up 
 on the arms. Ultimately, whether from economy, or bad taste, or supposed convenience, the sleeve parts 
 were cut away to the shoulders in the Latin Communion ; and even the Russian vestment has been 
 so much reduced in the front that it covers little more than the chest : however, the older form has 
 been for the most part retained in the rest of the Eastern Communion. The drawing on Plate I. 
 shews the form which prevailed in the Church of England prior to the Reformation ; it has the merit 
 of being both elegant and convenient. The same picture shews the mode of ornamenting it, namely, 
 by embroidering the collar and outer edge, and by attaching to it what is called the Y Orphrey ; 
 thouo-h very commonly the Latin Cross, and sometimes the Crucifixion, was variously embroidered on 
 the back, only the perpendicular Orjjhrey (or Pillar, as it is termed) being affixed in the front. 
 
 The " Rationale " is thus given : " The overvesture, or Chesible, as touching the Mystery, signifieth 
 the purple mantle that Pilate's soldiers put upon Christ alter that they had scourged Him. And as 
 touching the Minister, it signifies charity, a virtue excellent above all other." 
 
 7. The Cope, Cappa (the Armenian Phelonion is a similar Vestment, and is used instead of the 
 Chasuble). — It is a kind of full, long Cloke, of a semicircular shape, reaching to the heels, and open in 
 front, thus leaving the arms free below the elbows. Most commonly it has a Hood, as shewn in the 
 drawing, Plate II. ; where also is represented the Orphrey and an illustration of the mode of enriching 
 the material by embroidery. The mode of fastening it by a Band, to which is often attached a rich 
 ornament, called the Morse, is there also exhibited. It is worn over either the Albe or the Surplice. 
 
 The " Rationale " does not mention it ; probably because it was not one of the Eucharistic Vestments 
 then or previously in use. But that it might be used at the Altar (though probably not by the Cele- 
 brant when consecrating the Oblations) is plain from the fact that the Rubric of 1549 in naming 
 " Vestment or Cope," apparently allows a choice between it and the Chasuble ; but it may only have 
 been intended that, in a place where both are pro\'ided, the Chasuble alone should be worn where the 
 whole Eucharistic Service was used ; for a Rubric at the end of the Service specifies the Cojje as the 
 Vestment to be employed at those times when only the earlier portion of the Service is intended to be 
 said, no Consecration being designed because of its being known that there would " be none to com- 
 municate with the Priest." The 24th Canon of 1603 does indeed recognize the Cope as the Celebrant's 
 Vestment to be used in Cathedrals ; but the Rubric of 1662, having later and larger authority, seems 
 to point to the Chasuble of the Book of 1549 as the Vestment in which to consecrate. 
 
 8. The TuNiCLE, Tunica ; also called, as worn by the Deacon or Gospeller, DALMATIC, Dalmatica 
 (the Eastern StoicJiarion or Saccus of the Deacon). — This is a kind of loose coat or frock, reaching 
 below the knees, open partially at the lower part of the sides ; it has full, thotigh not large, sleeves ; in 
 material and colour it should correspond with the Chasuble. Examples of its Orphreys and of the 
 mode of embroidering it are shewn in the two illustrations on Plate I. The Deacon's Dalmatic was 
 usually somewhat more ornamented in the Western Church than was the Tunicle worn by the Sub- 
 deacon or Epistoler. 
 
 This ornament, like the Cope, is not mentioned in the "Rationale" probably because, as was 
 observed above, only the Vestments of the Celebrant are there specified.
 
 THE BOOK 
 
 OF 
 
 And Administration 
 Of tlie 
 
 SACRAMENTS, 
 
 AND OTHER 
 
 RITES AND CEREMONIES 
 Of the CHURCH, 
 
 According to the Use 
 
 Of the 
 
 CHURCH of ENGLAND; 
 
 Together with the 
 PSALTER or PSALMS 
 
 OF 
 
 DAVID, 
 
 Pointed as they are to be Sung or Said in CHURCHES; 
 
 AND THE 
 
 FORM OR MANNER 
 
 OF 
 
 Making, Ordaining, and Consecrating 
 
 BISHOPS, PRIESTS, 
 
 AND 
 
 DEACONS.
 
 82 
 
 Cf)C Citic ano tfjc 
 
 THE TITLE OF THE PEAYER BOOK. 
 
 Common Prayer] This familiar term seems first to have 
 been used authoritatively in a rubric to the English Litany of 
 1544 : " It is thought convenient in this Common Prayer of 
 Procession to have it set forth and used in the Vulgar Tongue, 
 for stirring tlie people to more devotion." It is again found 
 in the Injunctions of Edward VI., issued in 1546-7. But it 
 is a very ancient term, being found in use as far back as a.d. 
 "252, in St. Cyprian's Treatise on tlie Lord's Pi'ayer ; of which 
 he writes, " 1 uhlica est nohis et Communis Oratio." 
 
 Common Prayer and Public Prayer are not theologically 
 identical, although the terms are used m the same legal sense 
 in the respective titles of the two Acts of Uniformity. In an 
 exact sense, Common Prayer is defined by the authoritative 
 words of our Lord, " Where two or three are gathered together 
 in ily Name, there am I in the midst of them. " [Matt, xviii. 
 '20.] The Name of God is an expression used with great 
 frequency in Holy Scripture to denote tlie authority of God ; 
 in the same manner as we say, that the official agents of the 
 Sovereign act in the Name of the Sovereign, when they 
 engage in the duties of their office. To be met together in tlie 
 Name of Christ is to be met together under His authority, 
 not as an accidental or promiscuous assembly ; and officially, 
 that is, in the ijreseuce and with the aid of His authorized 
 agents. 
 
 Thus, true Common Prayer is that which is offered in 
 Divine Service in the Church, by a Bishop or Priest (or a 
 Deacon as locum tenens in some cases), in the presence and 
 with the aid of three, or at least two other Christian persons. 
 Such prayer presupposes a reverent assent to our Lord's appli- 
 cation of the words, "My House' shall be called the house 
 of prayer," and to those already quoted. To it also may be 
 applied the words of St. Cyprian :" "They continued with 
 one accord in prayer, manifesting at the same time the 
 instancy of their pr.iying, and the agreement. Because God, 
 who 'maketh men to be of one mind in an house, 'admits into 
 the house divine and eternal those oiilj- among whom is 
 unanimous prayer." 
 
 This kind of prayer is therefore the highest kind of all. 
 Other prayer is exalted in kind, and probably in eflicacy, in 
 proportion as it connects itself with that which is Common ; 
 as it is offered in that sense in which we are taught to say 
 Our Father ; as it is offered under the conviction that 
 Christian individuals stand not alone, each one for himself 
 before God, but are parts of one Body whereof all the mem- 
 bers are in communion one with another through the One 
 Intercessor of Whom the ministers of the Church are the 
 earthly representatives. 
 
 and administration of the Sacraments] This does not exclude 
 the Sacraments from Common Prayer. The corporate work 
 of the Church is distinctly recognized in the administration 
 of Baptism, and the Holy Communion is the root and apex of 
 Common Prayer. But it puts forward prominently the idea 
 of a never-ceasing round of Divine Service as distinguished 
 from the occasional (however frequent) offering of the Holy 
 Eucharist. 
 
 other rites and ceremonies of the Church] These words claim, 
 as a matter of course, that the substance of the Prayer Book 
 is in accordance ■with the theological and devotional system 
 of the Catholic Church : and, in connection with those which 
 immediately follow, they plainlj' enunciate the principle set 
 forth more at large in the Thirty-fourth Article of Religion, 
 that while that system is binding on the whole Church, yet 
 particular Churches have a right to carry it out in their 
 own way, according to their own "use" as to detail and 
 ceremonial.^ 
 
 ' T« Kupixxly, Kyrke, Church, the House of the Lord. 
 
 2 Oil the Lord's Prayer^ iv, 
 
 3 The phr.ise "Rites and Ceremonies" is not at all equivalent to our 
 modern words Ritual and Ceremonial : but refers to the minor services of 
 the Church, such as tiie Coinniiuation, or the Churching of Women. Arch- 
 bishop Cranmer's fourth article of 1036 is a good illustration of the meaning 
 intended : " IV. Of Rites and Ceremonies. As vestments in God's ser\ice ; 
 sprinkling holy water; giving holy bread; bearing candles on Candlemas 
 Day; giving of ashes on Ash Wednesday; bearing of palms on Palm 
 Sunday ; creeping to the Cross, and kissing it, and offering unto Christ 
 before the same on Good Fnd.ay ; setting up the sepulchre of Christ; hal- 
 lowing the font, and other like exorcisms, and benedictions, and laudable 
 customs : that these are not to be condemned and cast away, liut continued, 
 
 according to the vsc of the Church of Emjland] This right 
 was acted upon so freely in ancient days that there "was a con- 
 siderable variation in the details and ceremonial of Divine 
 Service as it was celebrated in different parts of England. 
 Each Prayer Book took its name from the place of its origin, 
 anil was thus called the " York use," the " Bangor use," the 
 "Hereford use," the "Salisbury use," and so forth; but 
 when uniformity of Common Prayer was established upon the 
 basis of these old service-books, one "use" only retained its 
 authority, that of the Church of England. 
 
 In modern Prayer Books the words "the United Church of 
 Euglaud and Ireland" were, during aljout seventy years, 
 substituted for the words "the Church of England," 
 under an Order of Council, dated January 1, 1801 ; but 
 such an e.xercise of the Royal authority goes beyond that 
 permitted by the Act of Uniformity ; and the change was 
 very misleading.-' The two Churches are, and always 
 have been, in communion with each other, the interchange 
 of friendly relations has always been very free, and they 
 have been united in a common political bond since 1801. 
 The formularies of the Church of England have also been 
 adopted in the Church of Ireland, but a false gloss was put 
 upon the real title of the Prayer Book when it was printecl in 
 the unjustifiable form referred to. Tiic Cliurch of England 
 can alter its own "use," and so can the Church of Ireland, 
 but neither can control the customs of the other : and, in 
 fact, there are some important vai'iations in the Prayer Books 
 of the two countries which make the expression "the use 
 of the United Church of England and Ireland " a misnomer. 
 The Prayer Book as it now exists is an adaptation of ancient 
 formularies made by the Church of England alone. Its adop- 
 tion by other Churches cannot alter the fact, and therefore 
 cannot justly infiuence the title. However much it may be 
 adopted therefore in Ireland, Scotland, and other possessions 
 of tlie English crown, America, the Book of Common Prayer 
 is still " according to the use of the Church of England. " * 
 
 But it is also to be observed that the Irish Act of Uni- 
 formity is entitled ' ' An Act for the Uniformity of . . . in the 
 Church of Ireland:" the declaration of assent and consent is 
 to "The Book entitled. The Book of Common Prayer . . , 
 according to the LTse of the Church of Ireland ; " and so the 
 title is recited throughout the Act. 
 
 together with the Psalter] In the earlier Prayer Books the 
 Psalter was printed with a separate Title-page, as distinct 
 from the Services. The first of Bishop Cosin 's ' ' Directions 
 to be given to the Printer," is also, "Set a fair Frontispiece 
 at the beginning of the Book, and another before the Psalter ; 
 to be designed as the Archbishop shall direct, and after to be 
 cut in brass. " Such an engraved Title-page is affixed to the 
 Sealed Books, and a proof copy is bound up with Cosin's 
 own volume : but that to the Psalter was not provided. The 
 Ordinal was bound up with the Prayer Book for the first time 
 in 1661. 
 
 The following Tables will illustrate some of the preceding 
 remarks, and shew at a glance what changes have been 
 authorized. 
 
 The Table of the Contents of the Prayer Book is not in 
 itself of much interest, but it has been so freely handled by 
 modern printers that a work like the present cannot go forth 
 without an accurate copy of the authorized form. The 
 successive changes made in it have a certain interest, and 
 they are therefore arranged in parallel columns on the oppo- 
 site page. There is thus given also a sort of bird's-eye view 
 of the History of the Prayer Book. 
 
 to put us in remembrance of spiritual things. But that none of these cere- 
 monies have power to remit sin." [Strype's Hemoi'iats of Cranmcr, i. 89, 
 Eccl. Hist. Soc. ed.] 
 
 A rubric at the end of the Elizabethan Prayer Books enjoins also that 
 " every parishioner shiall communicate at the least three times in the year, 
 of which Easter to be one, and shall also receive the Sacrameuts and other 
 Rites according to the order in this book appointed." 
 
 * The Act of Uniformity empowers the Sovereign to alter the names of 
 the King, Queen, and Royal Family, as occasion shall require ; but to alter 
 the name of the Church itself was a very ditferent thing. In Marriage 
 Licences, and in Letti-rs of Orders, the old form was used : but in many docu- 
 ments the alteration had been adopted. It is right to add that in the title- 
 page of Edward VI. 's Injunctions he is called "in earth under Christ, of 
 the Church of England and of Ireland the supreme bead," and that Henry 
 VIII. had been named by the same title in the Bidding of the Bedes, used 
 in Ireland about the year 1538. [State Pap. Dom. lien. VIII. ii. 564.] 
 
 B The distinctive title, " Church of England," is very ancient, being found 
 in Magna Charta, where it ax'pears to be used as a familiar phrase.
 
 Ca&lc of Contents. 
 
 § Successive Titles of the Prayer Book. 
 
 1549. 
 
 1552. 
 
 1662. 
 
 The Book of the Common Prayer 
 and Administration of the Sacraments, 
 and other Rites and Ceremonies of tlie 
 Church : after the use of the Cluirch 
 of England. 
 
 Londini in Officina Richardi Graftoni 
 Regii impressoris. Cum privilegio ad 
 imprimeudum solum. Anuo Domini 
 MDXLix. Mense Martii. 
 
 [Colophon. ] Imprinted at London in 
 Fleet-street, at the sign of the Sun over 
 against the Conduit, by Edward Whit- 
 church. The seventh day of March, 
 the year of our Lord 1.549. 
 
 The Book of Common Prayer, and 
 Administration of the Sacraments and 
 other Rites and Ceremonies in the 
 Church of England. 
 
 IT Londini, in OfBcina Eilwardi 
 Whytchurclie. 
 
 IT Cum Privilegio ad Imprimeudum 
 Solum. Anuo 1552. 
 
 The Book of Common-Prayer and 
 Administration of the Sacraments, and 
 other Rites and Ceremonies of the 
 Church, according to the use of the 
 Clmrch of England ; together with the 
 Psalter or Psalms of David, pointed 
 as they are to be Sung or Said in 
 Churches ; and the Form or Manner 
 of Making, Ordaining, and Consecrat- 
 ing of Bishops, Priests, and Deacons. 
 
 § Successive Tables of Contents. 
 
 1549. 
 
 1552. 
 
 1662. 
 
 The Contents of this Bool: 
 
 The Contents of this Bool: 
 
 The Contents of this Bool. 
 
 1. A Preface. 
 
 1. A Preface. 
 
 1. An Act for the Uniformity of 
 
 2. A Table and Kalendar for Psalms 
 
 2. Of Ceremonies, why some be abol- 
 
 Common Prayer. 
 
 and Lessons, with necessary rules per- 
 
 ished and some retained. 
 
 2. The Preface. 
 
 taining to the same. 
 
 3. The order how the Psalter is ap- 
 
 3. Concerning the Service of the 
 
 3. The Order for Matins and Even- 
 
 pointed to be read. 
 
 Church. 
 
 song, throughout the year. 
 
 4. The Table for the order of the 
 
 4. Concerning Ceremonies. 
 
 4. The Introits, Collects, Epistles, 
 
 Psalms to be said at Morning and 
 
 5. The Order how the Psalter is ap- 
 
 and Gospels, to be used at the celebra- 
 
 Evening Prayer. 
 
 pointed to be read. 
 
 tion of the Lord's Supper and holy 
 
 5. The order how the rest of holy 
 
 6. The Order how the rest of the 
 
 Communion through the year, with 
 
 Scripture is appointed to be read. 
 
 holy Scripture is appointed to be read. 
 
 proper Psalms and Lessons, for divers 
 
 6. Proper Psalms and Lessons at 
 
 7. A Table of proper Lessons and 
 
 feasts and days. 
 
 Morning and Eveuing Prayer, for cer- 
 
 Psalms. 
 
 5. The Supper of the Lord and holy 
 
 tain feasts and days. 
 
 8. Tables and Rules for the Feasts 
 
 Communion, commonly called the Mass. 
 
 7. An Almanack. 
 
 and Fasts through the whole year. 
 
 G. The Litany and Suffrages. 
 
 8. The Table and Kalendar for Psalms 
 
 9. The Kalendar, with the Table of 
 
 7. Of Baptism, both public and 
 
 and Lessons, with necessary rules apper- 
 
 Lessons. 
 
 private. 
 
 taining to the same. 
 
 10. The Order for RIorning Prayer. 
 
 8. Of Confirmation, where also is a 
 
 9. The order for Morning Prayer and 
 
 11. The Order for Evening Prayer. 
 
 Catechism for children. 
 
 Evening Prayer, throughout the year. 
 
 12. The Creed of S. Atha/iasiiis. 
 
 9. Of Matrimony. 
 
 10. The Litany. 
 
 13. The Lit.iny. 
 
 10. Of Visitation of the Sick, and 
 
 11. The Collects, Epistles, and Gos- 
 
 14. Prayers and Thanksgivings upou 
 
 Communion of the same. 
 
 pels, to be used at the ministration of 
 
 several occasions. ' 
 
 11. Of Burial. 
 
 the holy Communion, throughout the 
 
 15. The Collects, Epistles, and Gos- 
 
 12. The purification of women. 
 
 year. 
 
 pels, to be used at the JIiuistr.ation of the 
 
 13. A declaration of Scripture, with 
 
 12. The order of the ministration of 
 
 holy Communion throughout the year. 
 
 certain prayers to bo used the first day 
 
 the holy Communion. 
 
 16. The Order of the Ministration of 
 
 of Lent, commonly called Ashwednes- 
 
 13. Baptism, both public and private. 
 
 the holy Communion. 
 
 day. 
 
 14. Confirmation, where also is a 
 
 17. The Order of Baptism, both pub- 
 
 14. Of Ceremonies omitted or re- 
 
 Catechism for Children. 
 
 lick and private 
 
 tained. 
 
 15. M.atrimony. 
 
 18. The Order of Baptism for those 
 
 15. Certain notes for the more plain 
 
 16. Visitation of the Sick. 
 
 of riper years. 
 
 explication and decent ministration of 
 
 17. The Comnmuion of the Sick. 
 
 19. The Catechism, with the Order 
 
 things contained in this book. 
 
 18. Burial. 
 
 for Confirmation of children. 
 
 
 19. The Thanksgiving of Women 
 
 20. Matrimony. 
 
 
 after childbirth. 
 
 21. Visit.ation of the Sick, and Com- 
 
 
 20. A Commination against sinners. 
 
 munion of the Sick. 
 
 
 with certain Prayers to be used divers 
 
 22. Burial. 
 
 
 times in the year. 
 
 23. Thanksgiving for Women after 
 
 
 21. The form .and manner of making 
 
 child-bearing. 
 
 
 and consecrating of Bishops, Priests, 
 
 24. A Commination or Denouncing 
 
 
 and Deacons. 
 
 of God's anger and judgments against 
 sinners. 
 
 25. The Psalter. 
 
 26. The Order of Prayers to be used 
 at Sea. 
 
 27. A Foi-m and Manner of Ordain- 
 ing Bishops, Priests, and Deacons.
 
 AN ACT 
 
 FOR THE 
 
 UNIFORMITY OF COMMON PRAYER/ 
 
 and Service in the Church, and Administration of the Sacraments, 
 Primo Elizah^thce. [1 Eliz. c. 2, A.D. 1559.] 
 
 WHERE at the death of our late Soveraign Lord Kiug Edward 
 the Sixth, there remained oue uniform order of Common Ser- 
 vice, and Prayer, and of the administration of Sacraments, 
 Kites and Ceremonies in the Church of England, which was 
 set forth in one Book, intituled, Tliii Book of Common Prayi'r, 
 and Administration of Sacraynents, and other J^ites and Cere- 
 monies in the Church of England, Authorized by Act of 
 Parliament holden in the fifth and sixth years of our said 
 late Soveraign Lord King Edward the Sixth, intituled. An 
 Act for the Uniformity of Common Prayer, and Administration 
 of the Sacraments ; Tlie which was repealed, and taken away 
 by Act of Parliament, in the first year of the Keign of our 
 late Soveraign Lady Queen Mary, to the great decay of tlie 
 due honour of God, and discomfort to the professors of tlie 
 truth of Christs Religion : 
 
 Be it therefore enacted by the Authority of this present 
 Parliament, That the said Statute of Repeal, and every thing 
 therein contained, only concerning the said Book, and the 
 Service, Administration of Sacraments, Rites, and Ceremonies 
 contained or appointed in, or by tlie said Book, shall be void 
 and of none effect, from and after the Feast of the Nativity 
 of Saint John Baptist next coming : and That the said Book, 
 with the order of Service, and of the Administration of 
 Sacraments, Rites and Ceremonies, with the alteration 
 and additions therein added and appointed by this Sta- 
 tute, shall stand, and be, from, and after the said Feast of 
 the Nativity of Saint John Baptist, in full force and effect, 
 according to the tenour and effect of this Statute : Any 
 thing in the foresaid Statute of Repeal to the contrary 
 notwithstanding. 
 
 1 This is the third Act of Uniformity which was passed by rarliament. 
 The first was that which passed tlie House of Lords on January 15, and 
 tlie House of Oomraous on January 21, 16-lit, and to which tlie "First 
 Prayer Hook of Edward VI." was annexed. The original statute is called 
 of the second and third year of that king, Edward's second year ending on 
 January '!", \b\\}, and the royal assent not being given until the third 
 year. It was repealed, among other Acts, by 1 Mar. sess. 2, c. 2, in which 
 it is called a statute of Edward's second year, and it is also said to have 
 been "made in the second year of the King's Majesty's reign" in the fifth 
 clause of Edward's second Act of Uniformity. The following is a summary 
 of this Act :— 
 
 § 2 and 3 Edw. VI. c. 1. [a.d. 1549.] 
 
 I. For a long time there have been "divers forms of Common Prayer" 
 used in England, that is to say, "the use of Sarum, of York, of Bangor, 
 and of Lincoln ; and besides the same, now of late much more divers anil 
 sundry fonus and fashions have been used in the Cathedral and parish 
 churches of England and Wales, as well concerning the Mattins or Morn- 
 ing Prayer and the Evensong, as also concerning the Holy Communion, 
 commonly called the Mass, with divers and sundry rites and ceremonies 
 concerning the same, and in the administration of other Sacraments of the 
 Church." Some have been pleased with the use of " rites and ceremonies 
 in otlier form than of late years they have been used," and others greatly 
 offended. The King, Protector, and Council have tried to stay such inno- 
 vations, but without success; wherefore to the intent that a uniform, 
 quiet, and godly order should be adopted, his Highness has appointed the 
 Archbishop of Canterbury, with otlier bishops and learned divines, to 
 arrange such an order, "having as well eye and respect to the most sincere 
 and pure Christian religion taught by the Scripture, as to the usages in the 
 Primitive Church." This " rite and fashion of Common and open Prayer 
 and administration of the Sacraments, has been, by the aid of the Holy 
 GnosT, WITH ONE UNIFORM AGREEMENT, coucluded by them, and is set 
 forth in the Hook of Common Prayer." This form of " Mattins, Evensong, 
 celebration of the Lord's Supper, <:oinmonly called the Mrtss, and adminis- 
 tration of each of the Sacraments, and all their common and open prayer," 
 is therefore to be .said and used from and after the Feast of Pentecost next 
 ensuing, "and none other or otherwise." 
 
 II. Any clergyman refusing to use the Book of Common Prayer, or using 
 any other forms than those set forth therein, shall, on conviction by verdict 
 uf a jury, forfeit one of his benefices, and snfler six months' imprisonment 
 for the first offence ; for the second offence be imin-isoued for twelve 
 mouths, and forfeit all "his spiritual promotions;" and for the third 
 offence suffer imprisonment for life. Unbeneficed clergy to be imprisoned 
 six months for the first offence, and perpetually for the second. 
 
 III. No "interludes, plays, songs, rhymes," or any other open words, 
 are to be allowed to be spoken "in the derogation, dei)ra\ing. or despising 
 of the same Book, or of any thing therein contained, or any part thereof." 
 No oue shall forcibly compel a clergyman to use other forms than those of 
 the Prayer Book, under penalties similar in character to those enacted iu 
 the second clause. 
 
 IV. Gives power to the Judges to inquire, hear, and determine all 
 offences committed contrary to this Act. 
 
 j V. Provides that any Archbishop or Bishop may associate himself with 
 , the Judge in the trial of such offences as have been committed within his 
 I own diocese. 
 
 ) VI, The Prayer Book may be used in Greek, Latin, or Hebrew, by such 
 j as understand those languages, with the exception of the Holy Communion. 
 I VII. In "Churches, Chapels, Oratories, or other places, "any Psalm or 
 
 Prayer taken out of the Bible may be used, provided the proper Service 
 I has been previously said. 
 
 I VIII. That the books shall be bought at the charges of the parishioners, 
 I and where they have been obtained before Pentecost shall be put in use 
 
 within three weeks afterwards. 
 The five following clauses are of a technical kind, and need not be 
 
 noticed. 
 
 The following is also a summary of the second Act of Uniformity, to 
 which the " Second Prayer Book of Edward VI." was annexed :— 
 
 § 5 and 6 Edw. VL c. 1. [a.d. 1552.] 
 
 I. Tlie Book of Common Prayer, " a vei-y godly order, agreeable to the 
 "Word of God and the primitive Church, very comfortable to all Christian 
 people desiring to live in Christian conversation, and most profitable to 
 the state of this realm," having been set forth by authority of Parliament, 
 yet a great number of persons " following their own sensuality, and living 
 eillier mthout knowledge or due fear of God," neglect to come to church 
 on Sundays and Holy-days. 
 
 II. For reformation thereof, it is enacted that every person shall duly 
 attend church, unless they liave some reasonable hindrance. The two 
 following clauses give authority to punish those who disobey the Act, 
 
 V, Doubts about the manner of using the Prayer Book having arisen, 
 "rather by the curiosity of the minister and mistakers, than of any other 
 worthy cause," the said book has, by command of the King, and with the 
 authority of Parliament, been " faithfully and godly perused, explained, 
 and made fully perfect," and a form for the consecration of bishops, and 
 ordination of priests and deacons, has been annexed to it. The revised 
 book is to be in force under the provisions of the former Act ; and shall 
 be put in use by all persons after the Feast of All Saints, under penalties 
 such as those pre\iously enacted : every Curate reading this Act on one 
 Sunday in every quarter of a year ; and enforcing the duty of Common 
 Prayer in an exhortation to his people. 
 
 Both these Acts of Uniformity were repealed in 1553, and the authority 
 of Parliament consequently withdrawn from both the Prayer Books, by 
 the tiiird Act of Parliament passed after Queen Mary's accession [1 Mar. 
 sess. 2, c. 2]. But this "Statute of Repeal, and every thing therein con- 
 tained, only concerning the said Book," was made "void and of none effect" 
 by the Elizabethan Act of Uniformity : the second book (subject to the 
 alterations made in it by Elizabeth's Commissioners) being thus revived, 
 but not either of the statutes themselves. The Act of Mary's reign was, 
 however, entirely repealed by 1 James I. c. 25, and thus the two Acts of 
 Edward were revived. They are also s.iid to be made perpetual by 5 Anne, 
 c. 5, and in the authoritative list of the statutes published in the year 1870 
 they are set down as still in force.
 
 acts of tiniformitp. 
 
 85 
 
 [2] And further be it Enacted by the Queens Highness, 
 with the assent of the Lords and Commons of this present 
 Parliament assembled, and by the Authority of the same. 
 That all, and singular Ministers in any Cathedral, or Parish- 
 Church, or other place within tliis Realm of England, Wales, 
 and the Marches of the same, or other the Queens Dominions, 
 shall from and after the Feast of the Nativity of Saint John 
 Baptist next coming, be bounden to say and use the Mattens, 
 Evensong, celebration of the Lords Supper, and administra- 
 tion of each of the Sacraments, and all other Common and 
 open Prayer, in such order and form as is mentioned in the 
 said Book, so Autliorized by Parliament in the said fifth and 
 sixth year of the Eeign of King Edvard the Sixth ; with one 
 alteration, or addition of certain Lessons to be used on every 
 Sunday in the year, and the form of the Letany altered, and 
 corrected, and two sentences only added in the delivery of 
 the Sacrament to the Communicants, and none other, or 
 otherwise : and, That if any manner of Parson, Vicar, or other 
 whatsoever Minister, that ought or should sing, or say Com- 
 mon Prayer mentioned in the said Book, or minister the 
 Sacraments, from, and after the Feast of the Nativity of Saint 
 John Baptist next coming, refuse to use the said Common 
 Prayers, or to minister the Sacraments in such Cathedral, or 
 Parish-Church, or other places, as he sliould use to minister 
 the same, in such order and form, as they be mentioned, and 
 set forth in the said Book, or shall wilfuUy, or obstinately 
 standing in the same, use any other Eite, Ceremony, Order, 
 Form, or manner of celebrating of the Lords Supper openly, 
 or privily, or Mattens, Even song, administration of the Sacra- 
 ments, or other open Prayers, than is mentioned, and set 
 forth in the said Book, [Open Prayer in, and through this Act, 
 is meant that Prayer, which is for other to come nnto, or hear, 
 either in Common Churches, or private CJiappels, or Oratories, 
 commonly called the Service of the Church] or shall preach, 
 declare, or speak any thing in the derogation, or depraving 
 of the said Book, or any thing therein contained, or of any 
 part thereof, and shall be thereof lawf uUy convicted, according 
 to the Laws of this Realm, by verdict of twelve men, or by 
 his own confession, or by the notorious evidence of the fact ; 
 shall lose, and forfeit to the Queens Highness, Her Heirs, and 
 Successors, for his first offence, tlie profit of all his Spiritual 
 Benefices, or Promotions, coming, or arising in one whole 
 year next after his conviction : And also that the person so 
 convicted shall for the same offence suff'er imprisonment by 
 the space of six moneths, without Bail, or Mainprise ; And if 
 any such person, once convict of any offence concerning the 
 premisses, shall after his first conviction, eftsoons offend, and 
 be thereof in form aforesaid lawfully convict ; That then the 
 same person shall for his second offence suffer inn)risonment 
 by the space of one whole year, and also sliall tliercfore be 
 deprived ipso facto of all his Spiiitual Promotions ; and, That 
 it shall be lawful to all Patrons, or Donors of all and 
 singular the same Spiritual Promotions, or any of tliem, to 
 present, or collate to the same, as thougli the person or per- 
 sons so offending were dead : and Tliat, if any such person, 
 or persons, after lie shall be twice convicted in form aforesaid, 
 shall offend against any of the premisses the third time, and 
 shall be thereof, in form aforesaid, lawfully convicted ; That 
 then the person so offending, and convicted the third time 
 shall be deprived ipso facto of all his Spiritual Promotions, 
 and also shall suffer imprisonment during his life : And if tho 
 person, that shall offend, and be convict in form aforesaid, 
 concerning any of the premisses, shall not be Beneficed, nor 
 have any Spiritual Promotion ; Tliat then the same Person, 
 so offending, and convict, shall for tlie first offence suffer 
 imprisonment during one whole j'ear next after his said con- 
 viction, without Bail or Mainprise : And if any such person 
 not having any Spiritual Promotion, after his first convic- 
 tion, shall eftsoons offend in any tiling concerning the 
 premisses, and shall in form aforesaid be thereof lawfully 
 
 convicted ; That then the same person shall for his second 
 oflfence sufler imprisonment during his life. 
 
 [3] And it is Ordained, and Enacted by the Authority 
 aforesaid, That if any person, or persons whatsoever, after 
 the said Feast of tlie Nativity of St. John Baptist next 
 coming, shaU in any Enterludes, Playes, Songs, Rimes, or by 
 other open words declare, or speak any tiling in the deroga- 
 tion, depraving, or despising of the same Book, or of any 
 thing therein contained, or any part thereof, or shall by open 
 fact, deed, or by open threatnings compel, or cause, or otlier- 
 wise procure, or maintain any Parson, Vicar, or other Minister 
 in any Cathedral, or Parisli-Church, or in Chappel, or in any 
 other Place, to sing, or say any Common, or open Prayer, or 
 to minister any Sacrament otlierwise, or in any other manner, 
 and form, than is mentioned in the said Book ; or that by 
 any of the said means shall unlawfully interrupt, or let any 
 Parson, Vicar, or other Minister in any Cathedral, or Parish- 
 Church, Chappel, or any other place to sing or say Common 
 and open Prayer, or to minister the Sacraments, or any of 
 them, in such manner, and form, as is mentioned in tlie said 
 Book ; That then every such person, being thereof lawfully 
 convicted in form abovesaid, shall forfeit to the Queen our 
 Soveraign Lady, Her Heirs, and Successors for the first 
 offence an hundred marks : And if any person, or persons, 
 being once convict of any such offence, eftsoons ofJ'end against 
 any of the last recited offences, and shaU in form aforesaid 
 be thereof lawfully convict ; That then the same person, so 
 offending and convict, shall for the second offence forfeit to 
 the Queen our Soveraign Lady, Her Heirs, and Successors 
 Four hundred marks : And if any person, after he in form 
 aforesaid shall have been twice convict of any ofience con- 
 cerning any of the last recited offences, shall offend the third 
 time, and be thereof in form abovesaid lawfully convict ; 
 That then every person, so offending and convict, shall for 
 his third offence forfeit to our Soveraign Lady the Queen all 
 his Goods and Chattels, and shall suffer imprisonment during 
 his Lfe : And if any person or persons, that for his first 
 offence concerning the premisses, shall be convict in form 
 aforesaid, do not pay the sum to be paid by vertue of his 
 conviction, in such manner and form, as the same ought to 
 be paid, within si.x weeks next after his conviction ; That 
 then every person so convict, and so not paj'iiig the same, 
 shall for the same first offence, in stead of the said sum, suffer 
 imprisonment by tlie space of six moneths without Bail or 
 JIainprise : And if any person, or persons, that for his second 
 offence concerning the premisses shall be convict in form afore- 
 said, do not pay the said sum to be paid by vertue of his con- 
 viction, and this estatute, in such manner and form, as the 
 same ought to be paid, within six weeks next after tliis said 
 second conviction ; Tliat tlien every person so convicted, and 
 not paying the same, shall for the same second offence, in the 
 stead of the said sum, suffer imprisonment during twelve 
 moneths without Bail or Mainprise : and. That from and 
 after the said Feast of tho Nativity of Saint John Bap>list next 
 coming, all, and every person and persons, inhabiting within 
 this Realm, or any other the Queens Majesties Dominions, 
 shall diligently and faitlifully, Iiaviug no lawful, or reasonable 
 excuse to be absent, indeavour themselves to resort to tlieir 
 Parish-Church, or Chappel accustomed, or upon reasonable 
 let thereof, to some usual place, wliere Common Prayer, and 
 such service of God shall be used in such time of let, upon 
 every Sunday, and other dayes ordained and used to be kept 
 as holy days, and tlicn, and there to abide orderly and 
 soberly, during tlie time of Common Prayer, Preachings, or 
 other Service of Goi) there to be used and ministred, upon 
 pain of punishment by tho censures of the Church ; and 
 also upon pain, that every person so offending shall for- 
 feit for every sucli ofl"ciico twelve pence, to be levied by 
 the Churchwardens of the Parish, where such offence shall 
 be done, to tlio use of tho poor of tho same Parisli, of the
 
 86 
 
 ^cts Of Ontformitp. 
 
 goods, lands, and tenements of such offender, by way of 
 distress. 
 
 [4] And for due execution hereof, the Queens most excel- 
 lent Majesty, the Lords Temporal, and all the Commons in 
 this present Parliament assembled, doth in Gods Name 
 earnestly require, and charge all the Archbishops, Bishops, 
 and other Ordinaries, that they shall endeavour themselves 
 to the uttermost of their knowledges, that the due and tnie 
 execution hereof may be had throughout their Dioccsse and 
 Charges, as they will answer before God for such evils and 
 plagues, wherewith Almighty God may justly punisli His 
 people for neglecting His good and wholsom law. And for 
 their Authority in this behalf, Be it further Enacted by the 
 Authority aforesaid. That all and singular the same Arch- 
 bishops, Bishops, and all other their officers, exercising 
 Ecclesiastical jurisdiction, aswel in place exempt, as not 
 exempt, within their Diocesse shall have full power and 
 Authority by this Act to reform, correct and punish by 
 censures of the Church, all, and singular persons, which shall 
 offend within any of their jurisdictions, or Diocesse, after the 
 said Feast of the Nativity of Saint John Baptist next coming, 
 against this Act and Statute : Any other Law, Statute, 
 Priviledge, Liberty, or Pro\'ision heretofore made, had, or 
 suffered to the contrary notwithstanding. 
 
 [5] And it is Ordained and Enacted by the Authority afore- 
 said. That all and every Justice of Oyer and Determiner, or 
 Justices of Assize shall have full power and Authority in 
 every of their open and general Sessions to enquire, liear and 
 determine aU and all manner of olfences, that shall be com- 
 mitted, or done contrary to any Article contained in this 
 present Act, within the limits of the Commission to tliem | 
 directed, and to make process for the execution of the same, 
 as they may do against any person being indicted before them 
 of trespass, or lawfully convicted thereof. 
 
 [6] Provided always, and be it Enacted by the Authority 
 aforesaid, That all and every Archbishop and Bishop shall 
 and may at all time and times at his liberty and pleasure, 
 joyn and associate himself by vertue of this Act to the said 
 Justices of Oyer and Determiner, or to the said Justices of 
 Assise, at every of the said open and general Sessions, to be 
 holden in any place within his Diocess for and to the inquiry, 
 hearing, and determining of the offences aforesaid. 
 
 [7] Provided also, and be it Enacted by the Authority- 
 aforesaid, That the Books concerning the said Service shall 
 at the costs and charges of the Parishioners of every Parish, 
 and Cathedral Church be attained, and gotten before the said 
 Feast of the Nativity of Saint John Baptist next following, 
 and that all such Parishes and Cathedral Churches, or other 
 places, where the said Books shall be attained and gotten 
 before the said Feast of the Nativity of Saint John Baptist, 
 shall within three weeks next after the said books so attained 
 and gotten, use the said Service, and put the same in use 
 according to this Act. 
 
 [8] And be it further Enacted by the Authority aforesaid, 
 That no person or persons shall be at any time hereafter 
 impeached, or otherwise molested of or for any of the offences 
 above mentioned, hereafter to be committed, or done con- 
 trary to this Act, unless he or they so offending be thereof 
 indicted at the next general sessions to be holden before any 
 such Justices of Oyer and Determiner, or Justices of Assise, 
 next after any offence committed or done, contrary to the 
 teuour of this Act. 
 
 [9] Provided always, and be it Ordained, and Enacted by 
 the Authority afore said. That all and singular Lords of the 
 Parliament, for the third offence above mentioned, shall be 
 tried by their Peers. 
 
 [10] Provided also, and be it Ordained, and Enacted by the 
 Authority aforesaid, That the Mayor of London, and all other 
 Mayors, Bayliffs, and other Head-officers of all, and singular 
 Cities, Boroughs, and Towns-corporate ■n'ithin this Realm, 
 Wales and the Marches of the same, to the which Justices of 
 Assise do not commonly repair, shall have full power and 
 Authority by vertue of this Act, to enquire, hear, and deter- 
 mine the offences abovesaid, and every of them yearly, within 
 fifteen days after the Feasts of Easter, and saint Michael the 
 Archamjcl, in like manner and form, as Justices of Assise, 
 and Oyer, and Determiner may do. 
 
 [11] Provided always, and be it Ordained and Enacted by 
 the Authority aforesaid. That all and singular Archbishops, 
 and Bishops, and every of their Chancellors, Commissaries, 
 Archdeacons, and other Ordinaries, having any peculiar 
 Ecclesiastical jurisdiction shall have full power and Authority 
 by vertue of this Act, aswel to enquire in their Visitation, 
 Synods, or elsewhere within their jurisdiction, at any other 
 time, and place, to take accusations, and informations of all, 
 and every the things above mentioned, done, committed, or 
 perpetrated within the limits of their jurisdiction and Autho- 
 rity, and to punish the same by admonition, excommunication, 
 sequestration, or deprivation, or other censures, and processes, 
 in Uke form, as heretofore hath been used in like cases by the 
 Queens Ecclesiastical Laws. 
 
 [12] Provided alwaies, and be it Enacted, That whatsoever 
 person offending in the premisses shall for the first offence 
 receive punishment of the Ordinary, having a testimonial 
 thereof under the said Ordinaries seal, shall not for the same 
 offence eftsoons be convicted before the Justices ; and like- 
 wise receiving for the said first offence punishment by the 
 Justices, he shall not for the same first offence eftsoons receive 
 punishment of the Ordinary : Any thing contained in this 
 Act to the contrary notwitlistanding. 
 
 [13] Provided always, and be it Enacted, That such 
 ornaments of the Church and of the ministers thereof shall 
 be retained, and be in vise, as was in this Church of England 
 by the Authority of Parliament in the second year of the 
 reign of King Edirard the Sixth, until other order shall be 
 therein taken by Authority of the Queens Majesty, with the 
 advice of Her Commissioners, appointed and Authorized 
 under the great seal of Enyland for causes Ecclesiastical, or 
 of the Metropolitan of this Realm : And also. That if there 
 shall happen any contempt, or irreverence to be used in the 
 Ceremonies, or Rites of the Church, by the misusing of the 
 Orders appointed in this Book ; the Queens ^Majesty may by 
 the like advice of the said Commissioners, or Metropolitan, 
 ordain and publish such further Ceremonies, or Rites, as may 
 be most for the advancement of GoD.s glory, tlie edifying of 
 His Church, and the due reverence of Christs holy Mysteries 
 and Sacraments. 
 
 [14] And be it further Enacted by the Authority aforesaid, 
 That all Laws, Statutes, and Ordinances, wherein, or whereby 
 any other Service, Administration of Sacraments, or Common 
 Prayer is limited, established, or set forth to be used within 
 this Realm, or any other the Queens Dominions, and Coun- 
 tries, shall from henceforth utterly be void, and of none 
 effect.
 
 acts of 2Iniformitp. 
 
 s? 
 
 [A few alterations being made in the Prayer Book after the 
 Hampton Court Conference [see p. 25], a Royal Proclamation 
 was issued, on March 5, 1604, in which the reasons for making 
 these alterations were stated, and the use of the new book en- 
 joined. This Proclamation was printed after the Elizabethan 
 Act of Uniformity in all Prayer Books of the reigns of James 
 I. and Charles I., but was omitted by the Revisers of 1661, the 
 Caroline Act of Uniformity being substituted for it in the 
 printed Prayer Books of 1662 and all subsequent dates.' For 
 the sake of historical completeness, and to illustrate the atti- 
 tude of the Crown towards the Prayer Book on the accession 
 of James I., the Proclamation is here printed entire.] 
 
 By the King. 
 IT A Proclamation for the authorizing of an uniformitj' of the 
 Book of Common Prayer to be used thorowout the Realm. 
 
 ALTHOUGH it cannot be unknown to Our Subjects by the 
 former Declarations wee have publislied, what our purposes 
 and proceedings have been in matters of Religion since Our 
 coming to this Crown ; Yet the same being now by Us re- 
 duced to a settled Form, wee have occasion to repeat somewliat 
 of that which hath passed : And now at Our very fii'st entry 
 into the Realm, being entertained and importuned with infor- 
 mations of sundry ^Ministers, complaining of the errours and 
 imperfections of the Church here aswel in matter of Doctrine, 
 as of Discipline : Although wee had no reason to presume 
 that things were so favre amisse as was pretended, because 
 wee had seen the Kingdom under that form of Religion wliich 
 by Law was cstaljlished in tlie dayes of the late Queen of 
 famous memorie, lilessed with a Peace and Prosperity, both 
 extraordinary and of many yeers continuance (a strong 
 evidence that God was therewith well pleased,) yet because 
 the importunitie of the Complainers was great, their afSrma- 
 tions vehement, and the zeal wherewith the same did seem to 
 1)6 accompanied, very specious : wee were moved thereby to 
 make it Our occasion to discharge that duety which is the 
 chiefest of all Kingly dueties. That is, to settle the aflairs of 
 Religion, and the Service of God before their own, which 
 while wee were in hand to do, as the contagion of the sick- 
 nesse reigning in Our C'itie of London and other places, would 
 permit an assembly of persons meet for tliat purijose ; some 
 of those who misliked the state of Religion here established, 
 presuming more of Our intents than ever wee gave them cause 
 to do, and transported with humour, began such proceedings, 
 as did ratlier raise a scaudall in the Church, then take offence 
 away. For both tliey used Forms of publike serving of God 
 not here allowed, held Assemblies without authority, and did 
 other things carying a very apparent shew of Sedition, more 
 then of Zeal : whom wee restrained by a former Proclamation 
 in the monetli of October last, and gave intimation of the 
 Conference wee intended to be had witli as much speed as 
 conveniently could liee, for the ordering of those things of the 
 Church, which accordingly followed in the moneth of January 
 last at Our Honour of Hampton Court, where before Our Self, 
 and Our Privie CounceU, were assembled many of the gravest 
 Bishops and Prelates of the Realm, and many other learned 
 men, aswcll of those that are conformable to the State of the 
 Church established, aa of tliose that dissented. Among whom, 
 what Our Pains were, what Our patience in hearing and reply- 
 ing, and what the indifference and uprightnesso of Our 
 Judgement in determining, wee leave to the report of those 
 who heard the same, contenting (hir Self witli the Sincerity of 
 Our own heart therein. But Wee cannot conceal tliat the 
 successo of that Conference was such aa liappencth to many 
 other things, wliicli moving great expectation before they bo 
 cntred into, in tlicir issue produce small effects. For Weo 
 
 1 The only rccnnl of this omission is a ^16. note iii the margin of tlto 
 Prayer Book of 1030, wliicli eontnincd the "Additions and Alterations" as 
 submitted to tlie Crown by Convocation. [Sec p. 38. 1 The note is as follows : 
 " This rrnelanintion is left ont : and hcorc foUowcth Tun PnEFAct wch you 
 hauc at yo begi.ming of this book." 
 
 found many and vehement Informations supported with so 
 weak and slender proofs, as it appeareth unto Us and Our 
 Counsell, tliat there was no cause why any change should 
 have been at all in that which was most impugned, the Book 
 of Common prayer, containing theform of the publike Service of 
 God here established, neither in the doctrine, which appeared 
 to bee sincere, nor in the Forms and Rites, which were justified 
 out of the practice of the Primitive Church. Notwithstand- 
 ing, We thought meet, with consent of the Bishops, and other 
 learned men there present, That some small things might 
 rather be explained then changed, not that the same might not 
 very well have been born with by men who would have made 
 a reasonable construction of them : but for that in a matter 
 concerning the Service of God We were nice, or rather jealous, 
 that the publique fonn thereof should be free, not onely from 
 blame, but from suspicion, so as neither the common Adversary 
 should have advantage to wrest ought therein contained, to 
 other sense then the Church of England intendeth, nor any 
 troublesome or ignorant person of this Church be able to take 
 the least occasion of caviU against it : And for that pui-pose 
 gave forth Our Connnission under Our great Seal of England 
 to the Archbishop of Canterbury and others, according to the 
 Form which the Lawes of this Realm in like case prescribe 
 to bee used, to make the said Explanation, and to cause the 
 whole Book of Common prayer with the same Explanations, 
 to be newly printed. Which being now done, and established 
 anew after so serious a deliberation, although we doubt not, 
 but all Our Subjects, both Ministers and others, will receive 
 the same with such reverence as appertaineth, and conform 
 themselves thereunto, every man in that which him concern- 
 eth : Yet have wee thought it necessary to make known by 
 Proclamation Our authorizing of the same, And to require and 
 enjoyn all men, aswell Ecclesiasticall as Temporal!, to con- 
 form themselves unto it, and to the practice thereof, as the 
 onely publique form of serving God established and allowed to 
 be in this Realm. And the rather, for that all the learned men 
 who were there present, as well of yo Bishops as others, pro- 
 mised their conformity in the practice of it, onely making suit 
 to Us, that, some few might be born with for a time. Where- 
 fore Wee require aU Archbishops, Bishops, and all other pub- 
 like Ministers, as well Ecclesiasticall as Civill, to do their 
 duties in causing the same to be obeyed, in punishing the 
 offenders according to the Lawes of the Realm lieretofore 
 established, for the authorizing of the said Book of Common 
 prayer. And wee think it also necessary, that the said Arch- 
 bishops, and Bishops, do each of them iu his Province and 
 Dioccsse take order : That every Parish do procure to them- 
 selves, within such time as they shall think good to limit, 
 one of the s.aid Books so explained. And last of all, wee 
 doe admonish all men, that hereafter they shall not expect, 
 nor attempt any further alteration in the Common Publique 
 form of Gods service, from this which is now established, for 
 that neither will we give way to any to presume, that Our own 
 Judgement having determined in a matter of this weight, shall 
 be swayed to alteration by the frivolous suggestions of any 
 light spirit : neither are wee ignorant of the inconveniences 
 that do arise in government, by admitting innovation in things 
 once setlcd by mature delibei-atiou ; And how. necessary it is 
 to use constancie in the upholding of the publique determina- 
 tions of States, for that such is the un(|uietnessc and unsted- 
 fastnease of some dispositions, affecting every yeer new forma 
 of things, as if they sliould liec followed in their uncon- 
 stancie, would make all actions of States ridiculous and con- 
 temptible : Whereas the stedfast maintaining of things by 
 good advice established, is the weal of all Commonwealths. 
 
 Given at Our Palace of Westminster, the fifth day of 
 March, in the first year of Our Reign of England, 
 France, and Ireland, and of Scotland the seven aiid 
 thirtieth. 
 
 God savk tiik Kinc;.
 
 AN ACT 
 
 UNIFORMITY OF PUBLICK PRAYERS, 
 
 And Administration of Sacraments, and other Rites and Ceremonies : And for establishing the Form 
 of Making, Ordaining, and Consecrating Bishops, Priests, and Deacons in the Church of England. 
 
 XIV. Carol. II. [14 Charles XL c. 4, A.D. 1662.] 
 
 WHEREAS in tlic first year of tlie late Queen Elizaheth there 
 was one Uniforiii Order of Common Service and Prayer, and 
 of the Administration of Sacraments, Rites and Ceremonies 
 in the Cliurcli of England (agreeable to the Word of God, and 
 usage of the Primitive Church) compiled by the Pieverend 
 Bishops and Clergy, set forth in one Book, Entituled, T/ie 
 Boole of Common Prayer, and Administration of Sacraments, 
 and other liiles and Ceremonies in the Church of Ent/land, and 
 enjoyned to be used by Act of Parliament, holden in the said 
 First year of the said late Queen, Entituled, An Act for the 
 Uniformity of Common Prayer, and Service in the Church, and 
 Administration of the Sacraments, very comfortable to all good 
 people desirous to live in Christian conversation, and most 
 profitable to the Estate of this Realm, upon the which the 
 Mercy, Favour and Blessing of Almighty God is in no wise so 
 readily and plentifully poured, as by Common Prayers, due 
 using of the Sacraments, and often Preaching of the Gospel, 
 with devotion of tlie hearers : And yet this notwithstanding, 
 a great number of people in divers parts of this Realm, follow- 
 ing their own sensuality, and living without knowledge and 
 due fear of God, do wilfully and Schismatieally abstain, and 
 refuse to come to their Parish Churches and other Publick 
 places where Common Prayer, Administration of the Sacra- 
 ments, and Preaching of the Word of God is used upon tlie 
 Sundays and other days ordained and appointed to be ke25t 
 and observed as Holy days : And whereas by the great and 
 scandalous neglect of Ministers in using the said Order, or 
 Liturgy so set forth and enjoyned as aforesaid, gi-eat mischiefs 
 and inconveniences, during the times of the late unhappy 
 trouljles, have arisen and grown ; and many people have been 
 led into Factions and Schisms, to the great decay and scandal 
 of the Reformed Religion of the Church of Enrjland, and to 
 the hazard of many souls : for prevention whereof in time to 
 come, for setling the Peace of the Church, and for allaying 
 the present distempers, which the indisposition of the time 
 hath contracted. The Kings Majesty (according to His Decla- 
 ration of the Five and twentieth of October, One thousand six 
 hundred and si.xty) granted His Commission under the great 
 Seal of Enrjland to several ]5ishops and other Divines to review 
 the Book of Common Prayer, and to prepare such Alterations 
 and Additions, as they thought fit to ofler ; And afterwards 
 the Convocations of both the Provinces of Canterbury and 
 York, being by his Majesty called and assembled (and now 
 sitting) His Majesty hath been pleased to Authorize and 
 require the Presidents of the said Convocations, and other the 
 Bishops and Clergy of the same, to review the said Book of 
 Common Prayer, and the Book of the Form and manner of the 
 Making and Consecrating of Bishops, Priests, and Deacons ; 
 And that after mature consideration, they should make such 
 Additions and Alterations in the said Books respectively, as 
 to them shovild seem meet and convenient ; And should 
 
 exhibit and present the same to His Majesty in writing, for 
 his further allowance or confirmation ; since which time, upon 
 fuU and mature deliberation, they the said Presidents, 
 Bishops, and Clergy of both Provinces have accordingly 
 reviewed the said Books, and have made some Alterations 
 which they think fit to be inserted to the same ; and some 
 Additional Prayers to the said Book of Common-Prayer, to 
 be used upon pi'oper and emergent occasions ; and have 
 exhibited and presented the same unto his Majesty in writing, 
 in one Book, Entituled, Tlie Book of Common Prayer, and 
 Administration of the Sacraments, and other liites and Cere- 
 monies of the Church, according to the use of the Church of 
 England, together with the Psalter, or Psalms 0/ David, Pointed 
 as they are to be sung or said in Churches ; and the Form and 
 Manner of Making, Ordaining, and Consecrating of Bishops, 
 Priests, and Deacons: All which His Majesty having duely 
 considered l-.ath fully approved and allowed the same, and 
 recommended to this present Parliament, that the said Books 
 of Common Prayer, and of the Form of Ordination and Con- 
 secration of Bishops, Priests, and Deacons, with the Altera- 
 tions and Additions, which have been so made and presented 
 to His Majesty by the said Convocations, be the Book, which 
 shall be appointed to be used by all that Officiate in all 
 Cathedral and Collegiate Churches and Chappels, and in all 
 Chappels of Colledges and Halls in both the Universities, and 
 the Colledges of Eaton and Winchester, and in all Parish- 
 Churches and Chappels within the Kingdom of England, 
 Dominion of Wales, and Town of Bericick upon Tweed, and 
 by all that Make, or Consecrate Bishops, Priests or Deacons 
 in any of the said Places, under such Sanctions and Penalties 
 as the Houses of Parliament shall think fit : Now in regard 
 that nothing couduceth more to the setling of the Peace of 
 this Nation (which is desired of all good men) nor to the 
 honour of our Religion, and the propagation thereof, than 
 an Universal agreement in the Public Worship of Almighty 
 God ; and to the intent that every person within this Realm, 
 may certainly know tlie rule, to which he is to conform in 
 Public Worship, and Administration of Sacraments, and other 
 Rites and Ceremonies of the Church of England, and the 
 manner how, and by whom Bishops, Priests, and Deacons 
 are, and ought to be made, Ordained and Consecrated ; 
 
 [2] Be it Enacted by the Kings most Excellent Majesty, by 
 the advice, and with the consent of the Lords Spiritual and 
 Temporal, and of the Commons in this present Parliament 
 assembled, and by the Authority of the same. That all and 
 singular Ministers, in any Cathedral, Collegiate, or Parish- 
 Church or Chappel, or other place of Publick Worship within 
 this Realm of England, Dominion of Wales, and Town of 
 Berwick upon Tweed, shall be bound to say and use the Morn- 
 ing Prayer, Evening Prayer, Celebration and Administration 
 of both the Sacraments, and .all other the Publick, and Common
 
 acts of 23niformftp. 
 
 89 
 
 Prayer, in such order and form as is mentioned in the said 
 Book, annexed and jojoied to this present Act, and Entituled, 
 The Book of Common Prayer, and Adminktration of the Sacra- 
 ments, aiul other Riles and Ceremonies 0/ the Church, according 
 to the use of the Church of England : tor/ether with the Psalter 
 or Psalms of David, Pointed as they are to be sun;/ or said in 
 Chtirches ; and the form or manner of Making, Ordaining, and 
 Consecrating of Bishops, Priests, and Deacons : and That the 
 Morning and Evening Prayers, therein contained, sliall upon 
 every Lords day, and upon all other days and occasions, and 
 at the times therein appointed, be openly and solemnly read 
 by all and every Minister or Curate in every Church, Chappel, 
 or other place of Publick Worship within this Realm of 
 England, and places aforesaid. 
 
 [3] And to the end that Uniformity in tlie Publick Worship 
 of God (which is so much desired) may be speedily effected. 
 Be it further Enacted by the Atithority aforesaid, That every 
 Parson, Vicar, or other Minister whatsoever, who now hath, 
 and enjoyeth any Ecclesiastical Benefice, or Promotion within 
 this Realm of England, or places aforesaid, shall in the Church, 
 Chappel, or place of Publick Worshij) belonging to his said 
 Benefice or Promotion, upon some Lords day befoi"e the Feast 
 of Saint Bartholomew, whicli shall be in the year of our Lord 
 God, One thousand six hundred sixty and two, openly, 
 publickly, and solemnly read the Morning and Evening Prayer 
 appointed to be read by, and according to the said Book of 
 Common Prayer at the times thereby appointed, and after 
 such reading thereof shall openly and publickly, before the 
 Congregation there assembled, declare his unfeigned assent, 
 and consent to the use of all things in the said Book contained 
 and prescribed, in these words, and no other ; 
 
 [4] / A. B. Do liere declare my unfeigned assent, and consent 
 to all, and every thing contained, and prescribed in, and by the 
 Booh intituled. The Book of Common Prayer and Administra- 
 tion of the Sacraments, and other Rites, and Ceremonies of 
 the Church, according to the use of the Church of England ; 
 together with the Psalter, or Psalms of David, Pointed as they 
 are to be sung or said in Churches, and the form, or manner 
 of Making, Ordaining, and Consecrating of Bishops, Priests, 
 and Deacons. 
 
 [5] And, That all and evei-y such person, who shall (without 
 some lawful Impediment, to bo allowed and approved of by 
 the Ordinary of the place) neglect or refuse to do the same 
 within the time aforesaid, or (in case of such Impediment) 
 within one Moneth after such Impediment removed, shall ipso 
 facto be deprived of all his Spiritual Promotions ; And that 
 from thenceforth it shall be lawful to, and for all Patrons, 
 and Donors of all and singular the said Spiritual I'roniotions, 
 or of any of them, according to their respective Rights, and 
 Titles, to present, or collate to tlie same ; as though the 
 person, or persons, so ollending or neglecting were dead. 
 
 [G] And be it further Enacted by the Authority aforesaid, 
 That every person, who shall hereafter be presented, or 
 collated, or put into any Ecclesiastical Benefice, or Promotion 
 witliin this Realm of England and places aforesaid, shall in 
 the Church, Cha]ipel, or place of Publick \Vorship, belonging 
 to his said Benefice or Promotion, within two Moneths next 
 after that he shall be in the actual possession of the said 
 Ecclesiastical Benefice or Promotion, upon some Lords day 
 openly, publickly and solenmly Read the Morning and Even- 
 ing Prayers, ajjpointed to be Read by, and according to tlic 
 said Book of Common Prayer, at the times thcreljy appointed, 
 and after such Reading thereof, shall openly, and publickly 
 before the Congregation there assembled, declare his unfeigned 
 assent, and consent to the use of all things therein contained 
 and prescribed, according to the form before appointed : and 
 That all and every such person, who shall (without some 
 lawful Impediment, to be allowed and approved by the 
 Ordinary of the place) neglect or refuse to do the same within 
 
 the time aforesaid, or (in case of such Impediment) within one 
 month after such Impediment removed, shall ipso facto be 
 deprived of all his said Ecclesiastical Benefices and Promotions ; 
 and That from thenceforth, it shall and may be lawful to, and 
 for aU Patrons, and Donors of all and singular the said 
 Ecclesiastical Benefices and Promotions, or any of them 
 (according to their respective Rights and Titles) to present, 
 or collate to the same, as though the person or persons so 
 offending, or neglecting, wore dead. 
 
 [7] And be it further Enacted by the Authority aforesaid. 
 That in all places, where the proper Incumbent of any 
 Parsonage, or Vicarage, or Benefice with Cure doth reside on 
 his Living, and keep a Curate, the Incumbent himself in 
 person (not having some lawful Impediment, to be allowed by 
 the Ordinary of the place) shall once (at the least) in every 
 month openly and publickly Read the Common Prayers and 
 Service, in, and by the said Book prescribed, and (if there be 
 occasion) Administer each of the Sacraments and other Rites 
 of the Church, in the Parish Church or Chappel, of, or belong, 
 ing to the same Parsonage, Vicarage, or Benefice, in such 
 order, manner and form, as in, and by the said Book is 
 appointed, upon pain to forfeit the sum of Five pounds to the 
 use of the poor of the I'arish for every offence, upon conviction 
 Ijy confession, or proof of two credible Witnesses upon Oath, 
 before two Justices of the Peace of the County, City, or Town- 
 Corporate where the offence shall be committed, (which Oath 
 the said Justices are hereby Impowred to Administer) and in 
 default of payment within ten days, to be levied by distress, 
 and sale of the goods and chattels of the Offender, by the 
 Warrant of the said Justices, by the Church-wardens, or 
 Over-seers of the Poor of the said Parish, rendring the sur- 
 plusage to the partj'. 
 
 [8] And be it further Enacted by the Authority aforesaid. 
 That every Dean, Canon, and Prebendary of every Cathedral, 
 or Collegiate Church, and all Masters, and other Heads, 
 Fellows, Chaplains, and Tutors of, or in any CoUedge, Hall, 
 House of Learning, or Hospital, and every Publick Professor, 
 and Reader in either of the Universities, and in every Col- 
 ledge elsewhere, and every Parson, Vicar, Curate, Lecturer, 
 and evei-y other person in holy Orders, and every School- 
 master keeping any publick, or private School, and every 
 person Instructing, or Teaching any Youth in any House or 
 private Family as a Tutor, or School-master, who upon the 
 first day of Hay, which shall be in the year of our Lord God, 
 One thousand six hundred sixty two, or at any tinje thereafter 
 shall be Incumbent, Or have possession of any Deamy, 
 Cauonry, Prebend, Mastership, Headship, FelloW-ship, Pro- 
 fessors-place, or Readers place. Parsonage, Vicar.age, or any 
 other Ecclesiastical Dignity or Promotion, or of any Curates 
 place. Lecture, or School ; or shall instruct or teach any 
 Youth as Tutor, or School-master, shall before the Feast-day 
 of Saint Bartholomew, wliich shall be in the year of our Lord 
 One thousand six hundred sixty two, or at or before his, or 
 tlieir respective admi.ssion to be Incumbent, or have pos.scs- 
 sion aforesaid, subscribe the Declaration or Acknowledgement 
 following. Scilicet : 
 
 [9] / A. B. Do declare that it is not laufiil iqwn any pre- 
 tence whatsoever to take Arms against the King ; and that I do 
 abhor that 'Praitcrous Position of taking Arms by His Authority 
 against His Person, or against those that are Commissionated 
 by him; and that I will conform to the Liturgy of the Church 
 of ICngland, as it is now by Laic established. And I do declare 
 that I do hold, there lies no Obligation upon me, or on any other 
 person from the Oath, commonly called the Solemn League and 
 Covenant, to eiuieailiur any change, or alteration of Oovem- 
 mcnt, cither in Church, or State; and that the same was in 
 it self an unlawful Oath, and imposed upon the Subjects of 
 this Realm against the known Latns and Liberties of this 
 Kingdom.
 
 90 
 
 acts of Qniformitj). 
 
 [10] Which said Declaration and Acknowledgement shall 
 be subscribed by every of the said Masters and other Heads, 
 Fellows, Chaplains, and Tutors of, or in any CoUedge, Hall, 
 or House of Learning, and by every publick Professor and 
 Reader in either of the Universities, before the Vice-Chan- 
 cellor of the respective Universities for the time being, or his 
 Deputy ; And the said Declaration or Acknowledgement shall 
 be subscribed before the respective Arch-bishop, Bishop or 
 Ordinary of the Diocess, by every otlier person hereby in- 
 joyncd to subscribe the same, upon pain, that all and every 
 of the persons aforesaid, failing in such subscription, shall 
 lose and forfeit such respective Deanry, Canonry, Prebend, 
 Mastership, Headship, Fellowship, Professors place, Pieaders 
 place, Parsonage, Vicarage, Ecclesiastical Dignity, or Promo- 
 tion, Curates place. Lecture, and School, and shall be utterly 
 disabled, and ipso facto deprived of the same ; and that eveiy 
 such respective Deanry, Canonry, Prebend, Mastership, 
 Headship, Fellowship, Professors place, Readers place, Par- 
 sonage, Vicarage, Ecclesiastical Dignity, or Promotion, 
 Curates place. Lecture and School shaU be void, as if such 
 person so failing were naturally dead. 
 
 [11] And if any Schoolmaster or other person. Instructing 
 or teaching Youth in any private House or Family, as a Tutor 
 or Schoolmaster, shall Instruct or Teach any Youth as a Tutor 
 or Schoolmaster, before License obtained from his respective 
 Archbishop, Bishop, or Ordinary of the Diocess, according to 
 the Laws and Statutes of this Realm, (for which he shall pay 
 twelvepence onely) and before such subscription and acknow- 
 ledgement made as aforesaid ; Then every such School-master 
 and other. Instructing and Teaching as aforesaid, shall for the 
 first offence suffer three months Imprisonment without baU 
 or mainprise ; and for every second and other sucli offence 
 shall suffer three months Imprisonment without bail or main- 
 prise, and also forfeit to His JIajcsty the sum of five pounds. 
 
 And after such subscription made, every such Parson, Vicar, 
 Curate, and Lecturer shall procure a certificate under the 
 Hand and Seal of the respective Arclibishop, Bishop, or 
 Ordinary of the Diocess, (who are hereby enjoyned and re- 
 quired upon demand to make and deliver the same) and shall 
 pubUckly aud openly read the same, together with the 
 Declaration, or Aclinowledgement aforesaid, upon some Lords 
 day within three months then next following, in his Parish 
 Church where he is to officiate, in the presence of the Con- 
 gregation there assembled, in the time of Divine Service ; upon 
 pain that every person failing therein shall lose such Parson- 
 age, Vicarage, or Benefice, Curates place, or Lecturers place 
 respectively, and shall .be utterly disabled, and ipso facto 
 deprived of the same ; And that the said Parsonage, Vicarage, 
 or Benefice, Curates place or Lecturers place shall be void, as 
 if he was naturally dead. 
 
 [12] Provided always, that from and after the Twenty fifth 
 day of March, which shall be in the year of our Lord God, 
 One thousand six hundred eighty two, there shall be omitted 
 in the said Declaration or Acknowledgement so to be sub- 
 scribed and read, these words following, scilicet. 
 
 And I do declare that I do hold there lies no ohlUjation on me, 
 or on any other person from the Oath, commonly called The 
 solemn League and Covenant, to endeavour any change, or 
 alteration of Government either in Church or State; And that 
 the same was in it self an unlawful Oath, and imposed upon the 
 Subjects of this Jiealm ar/ainst the known Laws and Liberties of 
 this Kingdom ; 
 
 So as none of the persons aforesaid shall from thenceforth 
 be at all obliged to subscribe or read that part of the said 
 Declaration or Acknowledgement. 
 
 [13] Pro\'ided always, and be it Enacted, That from and 
 after the Feast of Saint Bartholoview, which shaU be in the 
 year of our Lord, One thousand six hundred sixty and two, 
 no person, who now is Incumbent, and in possession of any 
 
 Parsonage, Vicarage, or Benefice, and who is not already in 
 holy Orders by Episcopal Ordination, or shall not before the 
 Feast-daj' of Saint Bartholomew be ordained Priest or Deacon, 
 according to the form of Episcopal Ordination, shall have, 
 Iiold, or enjoy the said Parsonage, Vicarage, Benefice with 
 Cure or other Ecclesiastical Promotion within this Kingdom 
 of England, or the Dominion of Wales, or Town of Berwick 
 upon Tweed; but shall be utterly disabled, aud ipso facto 
 deprived of tlie same ; and all his Ecclesiastical Promotions 
 shall be void, as if lie was naturally dead. 
 
 [14] And be it further Enacted by the Authority aforesaid. 
 That no person whatsoever shall thenceforth be capable to 
 be admitted to any Parsonage, Vicarage, Benefice, or other 
 Ecclesiastical Promotion or Dignity whatsoever, nor shall 
 presume to Consecrate and Administer tlie holy Sacrament of 
 tlie IiORD.s Supper, before such time as he shall be Ordained 
 Priest, according to the form and manner in, and by the said 
 Book prescribed, unless he have formerly been made Priest 
 by Episcopal Ordination, upon pain to forfeit for every offence 
 the sum of One hundred pounds ; (one moyety thereof to the 
 Kings Majesty, the otlier moyety thereof to be equally divided 
 between the poor of the Parish where the offence shall be 
 committed, and such person, or persons as shall sue for the 
 same by Action of Debt, Bill, Plaint, or Information in any 
 of his Majesties Courts of Record ; wherein no Essoign, Pro- 
 tection, or Wager of Law shall be allowed) And to be disabled 
 from taking, or being admitted into the Order of Priest, by 
 tlie space of one whole year then next following. 
 
 [15] Provided that the Penalties in this Act shall not extend 
 to the Foreiners or Aliens of the Forein Reformed Churches 
 allowed, or to be allowed by the Kings Majesty, His Heirs 
 and Successors, in England. 
 
 [16] Provided always. That no title to confei', or present 
 by lapse sliall accrue by any avoidance, or deprivation ipso 
 facto by vertue of this Statute, but after six months after 
 notice of such voidance, or deprivation given by the Ordinary 
 to the Patron, or such sentence of deprivation openly and 
 publickly read in the Parish Church of the Benefice, Parson- 
 age, or Vicarage becoming void, or whereof the Incumbent 
 shall be deprived by vertue of this Act. 
 
 [17] And be it further Enacted by the Authority aforesaid, 
 That no Form, or Order of Common Prayers, Administration 
 of Sacraments, Rites or Ceremonies shall be openly used in 
 any Church, Chappel, or other Publick place of or in any 
 Colledge, or Hall in either of the Universities, the Colledgcs 
 of Westminster, Winchester, or Eaton, or any of them, other 
 than what is prescribed and appointed to be used in and by 
 the said Book ; and That the present Govemour, or Head of 
 every Colledge and Hall in the said Universities, and of the 
 said CoUedges of Westminster, Winchester, and Eaton, within 
 one month after the Feast of Saint Bartholomew, which shall 
 be in the year of our Lord, One thousand six liundred sixty 
 and two : And every Govemour or Head of any of the said 
 CoUedges, or Halls, hereafter to be elected, or appointed, 
 within one month next after his Election, or Collation, and 
 Admission into the same Government, or Headship, shall 
 openly and publickly in the Church, Chappel, or other 
 Publick place of the same Colledge, or Hall, and in the pre- 
 sence of the Fellows and Scholars of the same, or the greater 
 part of them then resident, Subscribe unto the Nine and 
 thirty Articles of Religion, mentioned in the Statute made in 
 the thirteenth year of the Reign of the late Queen Elizabeth, 
 and unto the said Book, and declare his unfeigned assent and 
 consent unto, and approbation of the said Articles, and of the 
 same Book, and to the use of all the Prayers, Rites, and 
 Ceremonies, Forms, and Orders in the said Book prescribed, 
 and contained according to the form aforesaid ; and that all 
 such Govemours, or Heads of the said CoUedges and Halls, 
 or any of them as are, or shall be in holy Orders, shall once 
 at least in evei-y Quarter of the year (not liaving a lawful
 
 ^ct0 Of Oniformitp. 
 
 91 
 
 Impediment) openly and publicldy Read the Morning Prayer, 
 and Service in and by the said Book appointed to be Read in 
 the Church, Chappel, or other Publick place of the same Col- 
 ledge or Hall, upon pain to lose, and be suspended of, and 
 from all the Benefits and Profits belonging to the same 
 Government or Headship, by the space of Six mouths, by the 
 Visitor or Visitors of the same CoUedge or Hall ; And if any 
 Governour or Head of any Colledge or Hall, Suspended for 
 not Subscribing unto the said Articles and Book, or for not 
 Reading of the Morning Prayer and Service as aforesaid, shall 
 not at, or before the end of Six months next after such sus- 
 pension, Subscribe unto the said Articles and Book, and 
 declare his consent thereunto as aforesaid, or read the Morn- 
 ing Prayer and Service as aforesaid, then such Government or 
 Headship shall be ipso facto void. 
 
 [18] Provided always. That it shall and may be lawful to 
 use the Morning and Evening Prayer, and all other Prayers 
 and Service prescribed in and by the said Book, in the Chappels 
 or other Publick places of the respective CoUedges and Halls 
 in both the Universities, in the Colledges of Wcslminste7; 
 Winchester, and Eaton, and in the Convocations of the Clergies 
 of either Province in Latine ; Any thing in this Act contained 
 to the contrary notwithstanding. 
 
 [19] And be it further Enacted by the Authority aforesaid, 
 That no person shall be, or be received as a Lecturer, or 
 permitted, suffered, or allowed to Preach as a Lecturer, or 
 to Preach, or Read any Sermon or Lecture in any Church, 
 Chappel, or other place of Publick worship, within this Realm 
 of England, or the Dominion of Wales, and Town of Bervnch 
 upon Tweed, unless he be first approved and thereunto 
 Licensed by the Archbishop of the Province, or Bishop of the 
 Diocess, or (in case the See be void) by the Guardian of the 
 Spiritualties, under his Seal, and shall in the presence of the 
 same Archbishop, or Bishop, or Guardian Read the Nine and 
 thirty Articles of Religion, mentioned in the Statute of the 
 Thirteenth year of the late Queen Elizabeth, with Declaration 
 of his unfeigned assent to the same ; and That every person, 
 and persons who now is, or hereafter shall be Licensed, As- 
 signed, Appointed, or Received as a Lecturer, to preach upon 
 any day of the week in any Church, Chappel, or place of 
 Publick worship within this Realm of England, or places 
 aforesaid, the first time he Preacheth (before his Sermon) 
 shall openly, publickly, and solemnly Read the Common 
 Prayers and Service in and by the said Book appointed to be 
 Read for that time of the day, and then and there publickly 
 and openly declare his assent unto, and approbation of the 
 said Book, and to the use of all the Prayers, Rites and Cere- 
 monies, Forms and Orders therein contained and prescribed, 
 according to the Form before appointed in this Act ; And 
 also shall upon the first Lecture-day of every month after- 
 wards, so long as ho continues Lecturer, or Preacher there, 
 at the place appointed for his said Lecture or Sermon, before 
 his said Lecture or Sermon, openly, publickly, and solemnly 
 Read the Common Prayers and Service in and by the said 
 Book appointed to 1)0 read for that time of the d.ay, at which 
 the said Lecture or Sermon is to be Preached, and after such 
 Reading thereof, shall openly and publickly, before the Con- 
 gregation there assembled, declare his unfeigned assent and 
 consent unto, and approbation of the said Book, am', to the 
 use of all the Prayers, Rites and Ceremonies, Forms and 
 Orders therein contained and prescribed, according to the 
 form aforesaid ; and. That all and every such person and per- 
 sons who shall neglect or refuse to do the same, shall from 
 thenceforth bo disable<l to Preach the said, or any other 
 Lecture or Sermon in the said, or any other Church, Chappel, 
 or place of Publick 'worship, until such time as ho and they 
 shall openly, publickly, and solemnly Read the Common- 
 Prayers and Service appointed by the said Book, and Conform 
 in all points to the things therein appointed and prescribed, 
 according to the purport, true intent, and meaning of this Act. 
 
 [20] Provided alwaies, that if the said Sermon or Lecture 
 be to be Preached or Read in any Cathedral, or Collegiate 
 Church or Chappel, it shall be sufficient for the said Lecturer 
 openly at the time aforesaid, to declare his assent and consent 
 to all things contained in the said Book, according to the 
 form aforesaid. 
 
 [21] And be it further Enacted by the Authority aforesaid. 
 That if any person who is by this Act disabled to Preach any 
 Lecture or Sermon, shall during the time that he shall con- 
 tinue and remain so disabled. Preach any Sermon or Lecture ; 
 That then for every such offence the person and persona so 
 offending shall suffer Three months Imprisonment in the 
 Common Gaol without Bail or mainprise, and that any two 
 Justices of the Peace of any County of this Kingdom and 
 places aforesaid, and the Mayor or other chief Magistrate of 
 any City, or Town-Corporate, witliin the same, upon Certifi- 
 cate from the Ordinary of the place made to him or them of 
 the offence committed, shall, and are hereby required to com- 
 mit the person or persons so offending to the Gaol of the same 
 County, City, or Town Corporate accordingly. 
 
 [22] Provided alwaies, and be it further Enacted by the 
 Authority aforesaid. That at all and every time and times, 
 when any Sermon or Lecture is to be Preached, the Common 
 Prayers and Service in and by the said Book appointed to be 
 Read for that time of tlie day, shall be openly, publicldy, and 
 solemnly Read by some Priest, or Deacon, in the Church, 
 Chappel, or place of Publick worship, where the said Sermon 
 or Lecture is to be preached, before such Sermon or Lecture 
 be Preached ; And that the Lecturer then to Preach shall be 
 present at the Reading thereof. 
 
 [23] Provided nevertheless. That this Act shall not extend 
 to the University-Churches in the Universities of this Realm, 
 or either of them, when or at such times as any Sermon or 
 Lecture is Preached or Read in the same Churches, or any of 
 them, for, or as the publick University-Sermon or Lecture ; 
 but that the same Sermons and Lectures may be Preached or 
 Read in such sort and manner as the same have been hereto- 
 fore Preached or Read ; This Act, or any thing herein con- 
 tained to the contrary thereof in any wise notwithstanding. 
 
 [24] And be it further Enacted by the Authority aforesaid. 
 That the several good Laws, and Statutes of this Realm, 
 which have been formerly made, and are now in force for the 
 Uniformity of Prayer and Administration of the Sacraments, 
 within this Realm of England, and places aforesaid, shall 
 stand in full force and strength to all intents and purposes 
 whatsoever, for the establishing and confirming of the said 
 Book; Entitulod, The Booh of Common Praijer, and Admi- 
 nistration of lite Sacraments, and other Jlites and Ceremonies of 
 the Church, according to the ^tse of the Church of England ; 
 together with the Psalter or Psalms of David, Pointed as tliey 
 are to be sung or said in Churches ; and the form or manner of 
 Making, Ordaining, and Consecrating of Bishops, Priests, and 
 Deacons ; herein before mentioned to be joyned and annexed 
 to this Act ; and shall bo applied, practised, and put in use 
 for the punishing of all offences contrary to the said Laws, 
 ^vith relation to the Book aforesaid, and no other. 
 
 [25] Provided alwaies, and be it further Enacted by the 
 Authority aforesaid. That in all those Prayers, Litanies, and 
 Collects, which do any way relate to the King, Queen, or 
 Royal Progeny, the Names be altered and changed from time 
 to time, and fitted to the present occasion, according to the 
 direction of lawful Authority. 
 
 [26] Provided also, and be it Enacted by the Authority 
 aforesaid. That a true Printed Copy of the said Book, 
 Entituled, The Booh of Common Prayer and Administration 
 of the Sacraments, anel other Piles and Ceremonies of the 
 Church, according to the vse of the Church q/'England ; together 
 with the Psalter, or Psalms of David, Pointed as they arc to 
 be, sung or said in Churches; and the form and manner of 
 Mahing, Ordaining, and Consecrating of Bishops, Priests, and
 
 92 
 
 acts of Clniformit^. 
 
 Deacons, shall at the costs and charges of the Parishioners of 
 every Parisli-Church, and f'happelry, Cathedral Church, Col- 
 ledge, and Hall, be attained and gotten before the Feast-day 
 of Saint Bartholomew, in the year of our Lord, One thousand 
 six hundred sixty and two, upon pain of forfeiture of Three 
 pounds by the month, for so long time as they shall then after 
 be unprovided thereof, by every Parish, or Chappelry, Cathe- 
 dral Church, Colledge, and Hall, making default therein. 
 
 [27] Provided alwaies, and be it Enacted by the Authority 
 aforesaid, That the Bishops of Hereford, Saint Davids, Asaph, 
 Bangor, and Landaff, and their Successors shall take such 
 order among themselves, for the souls health of the Flocks 
 committed to their Cliarge within Wales, That the Book here- 
 unto annexed be truly and exactly Translated into the Srit- 
 tish or Welsh Tongue, and that the same so Translated and 
 being by them, or any three of them at the least viewed, 
 perused, and allowed, be Imprinted to such number at least, 
 so that one of the said Books so Translated and Imprinted, 
 may be had for every Cathedral, Collegiate, and Parish- 
 Cluirch, and Chappel of Ease in the said respective Diocesses, 
 and places in Wales, where the Welsh is commonly spoken or 
 used before the First day of May, One thousand six hundred 
 sixty five ; and. That from and after the Imprinting and 
 publishing of the said Book so Translated, the whole Divine 
 Service shall be used and said by the Ministers and Curates 
 throughout all Wales within the said Diocesses, where the 
 Welsh Tongue is commonly used, in the Brittkh or Welsh 
 Tongue, in such manner and form as is prescribed according 
 to tlie Book hereunto annexed to be used in the English 
 Tongue, diflering nothing in any Order or Form from the said 
 English Book ; for which Book, so Translated and Imprinted, 
 the Church-wardens of every of the said Parishes shall pay 
 out of the Parish-money in their hands for the use of the 
 respective Churches, and be allowed the same on their 
 Accompt ; and. That the said Bishops and their Successors, 
 or any Three of them, at the least, shall set and appoint the 
 price, for which the said Book shall be sold ; And one other 
 Book of Common Prayer in the English Tongue shall be 
 bought and had in every Church throughout Wales, in which 
 the Book of Common Prayer in Welsh is to be had, by force 
 of this Act, before the First day of May, One thousaud six 
 hundred sixty and four, and the same Book to remain in such 
 convenient places, within the said Churches, that such as 
 understand them may resort at all convenient times to read 
 and peruse the same, and also such as do not understand the 
 said Language, may by conferring both Tongues together, the 
 sooner attain to tlie knowledge of the English Tongue ; Any 
 thing in this Act to the contrary notwithstanding ; And until 
 Printed Copies of the said Book so to be Translated may be 
 had and provided, the Form of Common Prayer, established 
 by Parliament before the making of this Act, shall be used as 
 formerly in such parts of Wales, where the English Tongue 
 is not commonly understood. 
 
 [28] And tc the end that the true and perfect Copies 
 of this Act, and the said Book hereunto annexed may be 
 safely kept, and perpetually preserved, and for the avoiding 
 of all disputes for the time to come ; Be it therefore Enacted 
 by the Authority aforesaid. That the respective Deans and 
 Chapters of every Cathedral, or Collegiate Churcli, within 
 England and Wales shall at their proper costs and charges, 
 before the twenty fifth day of December, One thousand six 
 hundred sixty and two, obtain under the Great Seal of 
 England a true and perfect printed Copy of this Act, and of 
 the said Book annexed hereunto, to be by the said Deans and 
 Cliapters, and their Successors kept and preserved in safety 
 for ever, and to be also produced, and sliewed forth in any 
 Court of Record, as often as they shall be thereunto lawfully 
 required ; And also there shall be delivered true and perfect 
 Copies of this Act, and of tlie same Book into the respective 
 Courts at Westminster, and into the Tower of London, to be 
 
 kept and preserved for ever among the Records of the said 
 Courts, and tlie Records of the Tower, to be also produced 
 and shewed forth in any Court as need shall require ; which 
 said Books so to be exemplified under the Great Seal of 
 England, shall be examined by such persons as the Kings 
 Majesty shall appoint under the Great Seal of England for 
 that purpose, and shall be compared with the Original Book 
 hereunto annexed, and shall have power to correct, and 
 amend in writing any Error committed by the Printer in the 
 printing of the same Book, or of any thing therein contained, 
 and shall certifie in writing under their Hands and Seals, or 
 the Hands and Seals of any Three of them at the end of the 
 same Book, that they have examined and compared the same 
 Book, and find it to be a true and perfect Copy ; which said 
 Books, and every one of them so excmplitied under the Great 
 Seal of England, as aforesaid, shall be deemed, taken, ad- 
 judged, and expounded to be good, and available in the Law 
 to all intents and puiijoses whatsoever, and sliall be accounted 
 as good Records as this Book it self hereunto annexed ; Any 
 Law or Custom to the contrary in any wise notwithstanding. 
 
 [29] Provided also. That this Act or any thing therein con- 
 tained shall not be prejudicial or hurtful unto the Kings 
 Professor of the Law within the University of Oxford, for, or 
 concerning the Prebend of Shijtton, within the Cathedral Church 
 of Sarum, united and annexed unto the place of the same 
 Kings Professor for the time being, by the late King James 
 of blessed memory. 
 
 [30] Provided always, That whereas the Six and thirtieth 
 Article of the Nine and thirty Articles agreed upon by the 
 Ai'ch-bishops, and Bishops of both Provinces, and the whole 
 Clergy in the Convocation holden at London, in the year of 
 our Lord, One tliousand five hundred si.>cty two, for the avoid- 
 ing of diversities of Opinions, and for establishing of consent, 
 touching true Religion, is in these words following, viz. 
 
 That the Booh of Consecration of Archbishops, and Bishops, 
 and Ordaining of Priests and Deacons, lately set forth in the 
 time of King Edward the Sixth, and confirmed at the same time 
 by Authority of Parliament, doth contain all things necessary to 
 siieli Consecration and Ordaining, neither hath it any thing that 
 of itself is s^tj'erstitiotis, and nngodly ; Atid therefore ichosocver 
 are Consecrated or Ordered according to the Rites of that Book, 
 since the second year of the aforenamed King Edward unto this 
 time, or hereafter shall be Consecrated or Ordered according to 
 the same Rites ; We decree all sucli to be rightly, orderly, and 
 lavfully Consecrated and Ordered ; 
 
 [.31] It be Enacted, and be it therefore enacted by the 
 Authority aforesaid. That all Subscriptions hereafter to be 
 had or made unto the said Articles, by any Deacon, Priest, 
 or Ecclesiastical person, or other person whatsoever, who by 
 this Act or any other Law now in force is required to Subscribe 
 unto the said Articles, shall be construed and taken to extend, 
 and shall be applied (for and touching the said Six and 
 thirtieth Article) unto the Book containing the form and 
 manner of Making, Ordaining, and Consecrating of Bishops, 
 Priests, and Deacons in this Act mentioned, in such sort and 
 manner as the same did heretofore extend unto the Book set 
 fortli in the time of King Edxnard the Sixth, mentioned in the 
 said Six and thirtieth Article ; Any thing in the said Article, 
 or in any Statute, Act, or Canon heretofore had or made, to 
 the contrary thereof in any wise notwithstanding. 
 
 [.32] Provided also, That the Book of Common Prayer, and 
 Administration of the Sacraments and other Rites and Cere- 
 monies of tliis Church of England, together with the form and 
 manner of Ordaining, and Consecrating Bishops, Priests, and 
 Deacons heretofore in use, and respectively established by Act 
 of Parliament in the First and Eighth years of Queen Elizabeth, 
 shall be still used and observed in the Church of England, 
 until the Feast of Saint Bartholomew, which shall be in the 
 year of our Lord God, One thousand six hundred sixty and 
 two.
 
 AN ACT 
 
 FOR THE 
 
 AMENDMENT OF THE ACT OF UNIFORMITY. 
 
 35 and 36 Victoria, c. 35. [a.d. 1872.] 
 
 WHEREAS by the Act of Uniformity it is enacted that all 
 and singular ministers in any cathedral, collegiate, or parish 
 church or chapel, or other place of public worship in England, 
 shall be bound to say and use the Morning Prayer, Evening 
 Prayer, celebration and administration of both the Sacra- 
 ments, and all other the public and common prayer, in such 
 order and form as is mentioned in the Book of Common 
 Prayer annexed to the said Act : 
 
 And whereas in the year one thousand eight hundred and 
 sixty-nine Commissioners were appointed by Her ^Majesty to 
 inquire and consider, amongst otlier matters, tlie diB'erences 
 of practice which have arisen from varying interpretations 
 put upon the rubrics, orders, and directions for regulating the 
 course and conduct of public worship, the administration of 
 the sacraments, and the other services contained in the Book 
 of Common Prayer, with a view of explaining or amending 
 the said rubrics, orders, and directions so as to secure general 
 uniformity of practice in such matters as may be deemed 
 essential, and to report thereon from time to time, having 
 regard not only to the said rubrics, orders, and directions, 
 but also to any other laws or customs relating to the matters 
 aforesaid, with power to suggest any alterations, improve- 
 ments, or amendments with respect to such matters or any of 
 them : 
 
 And whereas the said Commissioners have by their Report 
 dated the thirty-first day of August one thousand eight 
 hundred and seventy recommended in manner therein 
 mentioned : 
 
 And whereas Her Majesty was pleased to authorize the 
 Convocations of Canterbury and York to consider the said 
 Report of the said Commissioners, and to report to Her 
 Majesty thereon, and the said Convocations liave accordingly 
 made their first reports to Her Majesty : 
 
 Be it therefore enacted liy the Queen's most Excellent 
 Majesty; by and with tlie advice and consent of the Lords 
 Spiritual and Temporal, and Commons, in tliis present 
 I'arliamcnt assembled, and by the authority of the same, as 
 follows : 
 
 1. In this Act, — 
 
 The term " Act of Uniformity " means the Act of the four- 
 teenth year of the reign of King Charles the 
 Second, cliapter four, intituled "An Act 
 for the Uniformity of Pubhc Prayers and Administration 
 of Sacraments and other Kites and Ceremonies, and for 
 cstaldishing the Form of Making, Ordaining, and Conse- 
 crating liisliops, Priests, and Deacons in the Church of 
 England," and incbides the enactments confirmed and 
 applied by that Act to the Book of Common Prayer ; 
 The term "Book of Common Prayer" means the book 
 annexed to the said Act of the reign of King Charles tlie 
 Second, and intituled " The Book of Common Prayer and 
 Ailministration of the Sacraments and other Kites and 
 Ceremonies of the Church according to the Use of the 
 
 Church of England, together with the Psalter or Psalms 
 of David pointed as they are to be sung or said in 
 Churches, and the Form or Manner of Making, Ordain- 
 ing, and Consecrating of Bishops, Priests, and Deacons :"' 
 
 The term "cathedral" means a cathedral or collegiate 
 church in which the Book of Common Prayer is required 
 by the Act of Uniformity to be used : 
 
 The term "church" means any parish church, chapel, or 
 other place of public worship which is not a catheikal as 
 before defined, and in wliich the Book of Common Prayer 
 is required by the Act of Uniformity to be used. 
 
 2. The shortened Order for Morning Prayer or for 
 Evening Prayer, specified in the schedule to ose of shortened 
 tliis Act, may, on any day except Sunday, ^^j^'.^^^* 
 Christmas Day, Ash Wednesday, Good Friday, Prayer. 
 
 and Ascension Day, be used, if in a cathedral in addition to, 
 and if in a church in lieu of, the Order for Morning Prayer 
 or for Evening Prayer respectively prescribed by the Book of 
 Common Prayer. 
 
 3. Upon any special occasion approved by the ordinary, 
 there may be used in any catliedral or church a _ . , _, 
 
 ■' '' Special service 
 
 special form of service approved by tlie ordinary, for special 
 so that there be not introduced into such """'"""■ 
 service anytliing, except anthems or hymns, which does not 
 form part of the Holy Scriptures or Book of Common Prayer. 
 
 4. An additional form of service varying from any form pre- 
 scribed by the Book of Common Prayer may be Additional 
 used at any hour on any Sunday or holy-day in s"„"j^y°^4 
 any catliedral or church in which tliere are duly ' holy-days, 
 read, said, or sung as required by law on such Sunday or holy- 
 day at some other hour or hours the Order for Morning 
 I'rayer, the Litany, such part of the Order for the Admini- 
 stration of the Lord's Supper or Holy Communion as is 
 required to Ije read on Sundays and lioly-days if there bo no 
 Communion, and the Order for Evening Prayer, so that there 
 be not introduced into such additional service any portion 
 of the Order for the Administration of the Lord's Supper or 
 Holy Communion, or anytliing, except antliems or liynins, 
 whioli does not form part of the Holy Scriptures or Book of 
 Common Prayer, and so that such form of service and the 
 mode in wliicli it is used is for tlie time being approved l>y 
 the ordinary ; provided that nothing in this section shall 
 atl'ect the use of any purtion of the Book of Common Prayer 
 as otherwise authorized by the Act of Uniformity or this Act. 
 
 5. Whereas doubts liave arisen as to whetlier the following 
 forms of service, that is to say, the Order separation of 
 for Morning Prayer, the Litany and the •"yi"'- 
 Order for the Administration of the Lord's Supper or Holy 
 
 1 Tliis (lonnitiol) is of considcnilile inlpnrtanCL' as rcg.irus tli<> Text of tin) 
 Prayor Book, since it makes the M8. voluine formerly ntniexi'il to the Act 
 of Uniformity the ultimate authority for that Text. If, therefore, there 
 sliouhl be any diver^iency between the text of the MS. anil that of the 
 Sealed Hooks, the latter mu.st, it seems, pive way to the fonner, notwith- 
 staiitUuK the 28th clause in the Act of Uiiifonuity itself.
 
 94 
 
 gicts Of Qniformitp. 
 
 Communion, may be used as separate services, and it is 
 expedient to remove such doubts : Be it therefore enacted 
 and declared that auy such forms of serrice may be used to- 
 gether or in varying order as separate ser\-ices, or that the 
 Litany may be said after the third collect in the Order for 
 Evening Prayer, either in lieu of or in addition to the use of 
 the Litany in the Order for Morning Prayer, without preju- 
 dice nevertheless to any legal powers vested in the ordinary ; 
 and any of the said fonns of service may be used with or 
 without the preaching of a sermon or lecture, or the reading 
 of a homil}'. 
 
 6. Whereas doubts have arisen as to whether a seiTnon or 
 
 lecture may be preached without the common 
 reraon^thont prayers and services appointed by the Book 
 previoua service, ^f Common Prayer for the time of day being 
 previously read, and it is expedient to remove such doubts : 
 Be it therefore enacted and declared, that a sermon or lecture 
 may be preached without the common prayers or services 
 appointed by the Buok of Common Prayer being read before 
 it is preached, so that such sermon or lecture be preceded by 
 any service autliorized by this Act, or by the Bidding Prayer, 
 or by a collect taken from the Book of Common Prayer, with 
 or without the Lord's Prayer. 
 
 7. Nothing in this Act shall affect the provision with respect 
 
 , ,. J to the chapels of colleges in the universities of 
 Saving of 34 ana ^ i -i-v i r • , • 
 
 36 Vict. c. 26, Oxford, Cambridge, and Durham, w hich is con- 
 
 ■ ^' taiued iu section six of the Universities Tests 
 
 Act, 1871. 
 
 8. The schedule to this Act, and the notes thereto and 
 Effect of directions therein, shaU be construed and have 
 schedule. effect as part of this Act. 
 
 9. This Act may be cited as "The Act of Uniformity 
 Short title. Amendment Act, 1872. " 
 
 SCHEDULE. 
 
 Note.— The Minister using the Shortened Order for Morn- 
 ing Prayer or for Evening Prayer in this schedule, may in 
 his discretion add in its proper place any exhortation, prayer, 
 canticle, hymn, psalm, or lesson contained in the Order for 
 Morning Prayer or for Evening Prayer in the Book of Common 
 Prayer and omitted or authorized to be omitted from such 
 shortened order. 
 
 Each of the twenty-two portions into which the one 
 hundred and nineteenth psalm is divided in the Book of 
 Common Prayer shall be deemed, for the purposes of this 
 schedule, to be a separate psalm. 
 
 Shortened Forms of Service. 
 TuE Shortened Order for Morning Prater d.\ily 
 
 THROUGHOUT THE Ye.^R, EXCEPT ON SuNDAT, CHRISTMAS 
 
 D.\Y, Ash Wednesday, Good Friday, .and Ascension 
 
 Tl.KY. 
 
 At the beginning of Morning Prayer the Minister shall read 
 with a loud voice some one or more of these sentences of the 
 Scriptures that follow. 
 
 When the wicked man, etc. 
 
 A general Confession to le said of the whole Congregation after 
 the Minister, all kneeling. 
 
 Almighty and most merciful Father, etc. 
 
 The Absolution, or Jleinission of sins, to be pronounced by the 
 Priest alone, standing ; the people still kneeling. 
 Almighty God, the Father, etc. 
 
 The people shall ansivcrhcre, and at the end of all other jyrayers. 
 Amen. 
 
 Then tlie Minister shall kneel, and say tlie Lord's Prayer with 
 an audible voice ; the people also kneeling, and repeating it 
 with him. 
 
 Our Father, Which art in heaven, etc. 
 
 Then likewise lie shall saij, 
 
 O Lord, open Thou our lips, 
 etc. etc. etc. 
 
 Here all standing up, the Priest shall say. 
 
 Glory be to the Father, etc. 
 
 Then shall follow one or more of the Psalms appointed. And 
 at the end of erery Psalm throughout the year, and likewise at 
 tlie end of Benedicite, Benedictus, Magnificat, and Nunc 
 dimittis, shall be repeated. 
 
 Glory be to the Father, etc. 
 
 Then shall be read distinctly, with an audible voice, either the 
 First Lesson taken out of the Old Testament as is appointed in 
 the Calendar, or the Second Lesson taken out of the New Tes- 
 tament, except there be a Proper Lesson assigned for that day, 
 in which ease the Proper Lesson shall be read, and if there are 
 two Proper Lessons each shall be read in its proper place ; he 
 that rcadcth so standing and turning himself as he may best 
 be heard of all such as arc present. 
 
 Xotc, that before every Lesson the Minister shall say, Here 
 beginneth such a Chapter, m- Verse of such a Chapter, of 
 such a Book. And after every Lesson, Here endeth the 
 Lesson, or the First or the Second Lesson. 
 
 And after tlie Lesson, or between the First and Second Lessons, 
 shall be said or sung in English one of the following: 
 Either the Hymn called, Te Deum Laudamus. 
 We praise Thee, God, etc. 
 
 Or this Canticle, Benedicite, omnia opera. 
 O all ye works of the Lord, etc. 
 
 Or the Hymn following [except when that shall happen to be retul 
 in the Lessoii for the day, or for the Gosjicl on Saint John 
 Baptist's Day) : 
 
 Benedictus. St. Luke i. 68. 
 Blessed be the Lord God of Israel, etc. 
 
 Or this Psalm. 
 Jubilate Deo. 
 
 be joyful in the Lord, all ye lands, etc. 
 
 Then shall be s^mg or said the Apostles' Creed by the Minister 
 and the people standing. 
 
 1 believe in God the Father Almighty, etc. 
 
 Aiul after that, the people all devoutly kneeling, the Minister 
 shall pronounce with a loud voice. 
 
 The Lord be with you. 
 Answer. And with thy spirit. 
 Minister. Let us pray. 
 
 Then the Priest shall sa^j, 
 
 O Lord, shew Thy mercy upon us, 
 etc. etc. etc. 
 
 Then shall follow three Collects. The first of the day, which 
 shall be the same that is appointed at the Communion; the 
 second for Peace ; the third for grace to live well ; and the 
 two last Collects shall never alter, but daily be said at Morn- 
 ing Prayer throughout all the year, as follotceih, all kneeling. 
 
 The second Collect for Peace. 
 O God, Who art the Author of peace, etc. 
 
 The third Collect for Grace. 
 O Lord, our heavenly Father, etc. 
 
 Here may follow an Anthem or Hymn:
 
 acts of ainiformitp. 
 
 95 
 
 Then these txm Prayers following : 
 
 A Prayer of Saint Chrysostome. 
 
 Almighty God, Who hast given us grace, etc. 
 
 2 CorinthiaTis xiii. 
 The grace of our Lord Jesus Christ, etc. 
 
 Here cndcth the Shortened Order of Morning Prayer. 
 
 The Shortened Order for Evening Prayer daily 
 
 THROUGHOUT THE YeAR, EXCEPT ON SuNDAY, CHRISTMAS 
 
 Day, Ash Wednesday Good Friday, and Ascen.sion 
 Day. 
 
 At the beginning of Evening Prayer the Minister shall read 
 with a loud voice some one or more of these sentences of the 
 Saijittires that follow : 
 
 When the wicked man, etc. 
 
 A general Confession to he said of the whole Congregation after 
 the Minister, all kneeling. 
 
 Almighty and most merciful Father, etc. 
 
 T/ie Absolution, or Jiemission of siiis, to be pronounced by the 
 Priest alone, standing ; the people still kneeling. 
 Almighty God, the Father, etc. 
 
 Then the Minister sliall kneel, and say the Lord's Prayer ; the 
 people also kneeling, and repeating it with him. 
 
 Our Father, Which art in heaven, etc. 
 
 Then likewise he shall say, 
 
 Lord, open Thou our lips. 
 
 Rere all standing ujj, the Priest shall say, 
 
 Glory be to the Father, etc. 
 
 Then shall be said or sung one or more of the Psalms in order 
 as they be appointed. Then either a Lesson of tlis Old Testa- 
 ment as is apjwinted, or a Lesson of the New Testament as it 
 is appointed, except there be a Proper Lesson assigned for that 
 day, in which case the Proper Lesson sliall be read, and if 
 there are two Proper Lessons each shall be read in its proper 
 place ; and after the Lesson, or between the First and Second 
 Lessons, shall be said or sung in English one of the 
 following : 
 
 Eitlier Magnificat, or the Song of the Blessed Virgin Mary, in 
 English, as follows: 
 
 Magnificat. St. Luke i. 
 My soul doth magnify the Lord, etc. 
 
 Or this Psalm (except it be on the nineteenth day of the month, 
 when it is read in the ordinary course of the Psalms): 
 Canlate Domino. Psalm xcriii. 
 O aing unto the Lord a new song, etc. 
 
 Or Nunc dimittia (or the Song of Simeon), as followeth : 
 Nunc dimitlis. St. Luke ii. 29. 
 Lord, now lettest Thou Thy servant, etc. 
 
 Or else this Psalm (except it be on the twelfth day of the month) : 
 
 Deus misereatur. Psalm Ixvii. 
 
 God be merciful unto us, and bless us, etc. 
 
 Then sliall be said or sung the Apostles' Creed by the Minister 
 and the people, standing: 
 
 I believe in God the Father Almighty, etc. 
 
 And after that, the people all devoutly kneeling, the Minister 
 shall jironounce with a loud voice. 
 
 The Lord be with you. 
 Answer. And with thy spirit. 
 Minister, Let us pray. 
 
 Then the Priest shall say, 
 
 O Lord, shew Thy mercy upon us, 
 etc. etc. etc. 
 
 Then shall follow three Collects. The first of the day ; the second 
 for Peace; the third for aid against all perils, as hereafter 
 followeth; which two last Collects shall be daily said at Even- 
 ing Prayer without alteration. 
 
 The second Collect at Evening Prayer. 
 
 O God, from Whom all holy desires, etc. 
 
 The third Collect for Aid against all Perils. 
 Lighten our darkness, etc. 
 
 Hei'c may follow an Antliem or Hymn. 
 
 A Prayer of Saint Chrysostome. 
 Almighty God, Who hast given us grace, etc. 
 
 2 Corinthians xiii. 
 The grace of our Lord Jesus Christ, etc. 
 
 Here eiideth the Shortened Order of Evening Prayer.
 
 THE PEEFACE. 
 
 TT hath been the wisdom of the Church of England, ever since the first compiling of her Publick 
 Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and of too 
 much easiness in admitting any variation from it. For, as on the one side common experience sheweth, 
 that where a change hath been made of things advisedly established (no evident necessity so requiring) 
 sundry inconveniences have thereupon ensued ; and those many times more, and greater than the 
 evils that were intended to be remedied by such change : So on the other side, the particular Forms 
 of Divine worship, and the Rites, and Ceremonies apjDointed to be used therein, being things in their 
 own nature indifferent, and alterable, and so acknowledged ; it is but reasonable, that upon weighty 
 and important considerations, according to the various exigency of times and occasions, such changes 
 and alterations should be made therein as to those that are in place of Authority should from 
 time to time seem either necessary or expedient. Accordingly we find, that in the Reigns of several 
 Princes of blessed memory since the Reformation, the Church, upon just and weighty considerations 
 her thereunto moving, hath yielded to make such alterations in some particulars, as in their respective 
 times were thought convenient : Yet so as that the main Body and Essentials of it (as well in the 
 
 THE PREFACE, [a.d. 1662.] 
 
 This wag placed before the Book of Common Prayer, with a 
 special regard to the circumstances of the times, the country 
 having just emerged from the Great Kebellion, and the 
 Church of England from a very great persecution. Under 
 such circumstances it is intpossible not to admire the tem- 
 perate and just tone which characterizes it throughout. 
 
 The writer of this Preface was Sanderson, Bishop of Lin- 
 coln, who was probably chosen on account of qualifications 
 such as would fit liim for composing in this tone an explana- 
 tion of the course whicli it had been necessary to take, and 
 which had been taken, with reference to tlie Book of Com- 
 mon Prayer. He is, and was then, well known for his works 
 on Gon.science, and on the Obligation of an Oath : and he was 
 looked up to with great respect by all parties in those days of 
 religious division. 
 
 "For the satisfying all the dissenting brethren and other," 
 says Walton, in his Life of Biihop Sanderson, "the Con- 
 vocation's reasons for the alterations and additions to the 
 Liturgy were by them desired to be drawn up by Dr. 
 Sanderson, wliich being done by him, and approved by 
 them, was appointed to be printed before tlie Liturgy, and 
 m.ay be now known by tliis Title, Tlie Prejace, and begins 
 thus, /I hath been the teisdom of the Church, ttr." In the 
 Acts of the Upper House of Convocation it is recorded that 
 ' ' on Monday the '2nd of December, the Preface or Introduction 
 to the Common Prayer Book was brouglit in and read." It 
 was referred to a Committee composed of Wren, Bishop of 
 Ely ; Skinner, Bishop of O.xford ; Henchman, Bishop of Salis- 
 bury; and Crithth, Bishop of St. As.aph, and some amend- 
 ments were made in it .as it passed tlirough their h.ands. 
 
 Jirst cumpHhiij] This is a phrase wliich could hardly have 
 dropped from Sanderson's exact pen. No doubt tlie period 
 referred to is tliat of tlie Reformation ; but as every page of 
 the following work will shew, the cliange which tlieii took 
 place in the Divine Worship of the Church of England was 
 founded on offices which were re-formed out of the old ones, 
 not " comjiiled " in any true sense ; and tliat tlie .addition of 
 "first" to the word adopted is calculated to misrepresent the 
 true origin of our "publick Liturgy." 
 
 in their onm nature indifferent^ This and other apologetic 
 expressions of the Preface must be read by the light of con- 
 temporary history. But it is undoubtedly true th.at in their 
 own nature. Rites and Ceremonies are "indifferent." Their 
 importance arises from the relation in which they are placeil 
 with reference to God as the Object of worship, and man as 
 
 the worshipper of God. That relation being established, 
 what was indifferent in its own nature becomes of high import 
 through the new character which is thus given to it. 
 
 cdterable] In the 34th Article of Religion this statement is 
 more elaborately set forth : "Of the Traditions of the Church. 
 — It is not necessary that Traditions and Ceremonies be in all 
 places one, and utterly like ; for at all times they have been 
 divers, and may be changed according to the diversities of 
 countries, times, and men's manners, so that nothing be 
 ordained against God's Word. Whosoever through his private 
 judgment, willingly and purposely, doth openly break the 
 traclitions and ceremonies of the Church, which be not repug- 
 nant to the Word of God, and be ordained and approved by 
 common authority, ought to be rebuked openly, (th.at others 
 may fear to do the like,) as he that offeudeth against the com- 
 mon order of the Church, and hurteth the authority of the Magis- 
 trate, and woundeth the consciences of the weak brethren. 
 
 "Every particular or national Church hath authority to 
 ordain, change, and abolish, ceremonies or rites of the Church 
 ordained only by man's authority, so that all things be done 
 to edifying." 
 
 those that are in place of A uthority] Who are the properly 
 authorized persons may .also be known from the '20th Article 
 of Religion : "Of the Authority of the Church. — The Church 
 hath power to decree Rites or Ceremonies, and authority in 
 Controversies of Faith : And yet it is not lawful for the Church 
 to ordain any thing that is contrary to God's Word written, 
 neither may it so expound one place of Scripture, that it be 
 repugnant to another. Wherefore, although the Church be a 
 witness .and a keeper of Iioly Writ, yet, as it ought not to 
 decree any thing against the same, so besides the same ought 
 it not to enforce any thing to be believed for necessity of 
 Salvation. " 
 
 As will be seen from the Historical Introduction to this 
 volume, this principle wjis carried out by throwing the whole 
 responsibility of revising the older Prayer Book on the Con- 
 vocations of Canterbury and York, which officially represented 
 the Church of England. Statut.able authority was given to 
 the work of the Church by the Crown in Parliament, in 14 
 Carol. II. c. 4. The principle is further enunciated in the 
 succeeding words of the Preface, where the "Princes" or 
 reigning Sovereigns are named, but the whole work of revision 
 during their respective reigns is attributed to the Church, 
 which "uporf just and weighty consider.ations her thereunto 
 moving, h,ath yielded to make such .alterations in some par- 
 ticulars, as in the respective times of those sovereigns were 
 thought convenient."
 
 C[)c iprcface. 
 
 97 
 
 chiefest materials, as in the frame and order thereof) have still continued the same unto this day, and 
 do yet stand firm and unshaken, notwithstanding all the vain attempts and impetuous assaults made 
 against it by such men as are given to change, and have always discovered a greater regard to their 
 own private fancies and interests, than to that duty they owe to the publick. 
 
 By what undue means, and for what mischievous purposes the use of the Liturgy (though enjoined 
 by the Laws of the Land, and those Laws never yet repealed) came, during the late unhappy confusions, 
 to be discontinued, is too well known to the world, and we are not willing here to remember. But 
 when, upon His Majesty's happy Restoration, it seemed probable, that, amongst other things, the use 
 of the Liturgy also would return of course (the same having never been legally abolished) unless some 
 timely means were used to prevent it ; those men who under the late usurped powers had made it a 
 great part of their business to render the people disaffected thereunto, saw themselves in point of 
 reputation and interest concerned (unless they would freely acknowledge themselves to have erred, 
 which such men are very hardly brought to do) with their utmost endeavours to hinder the restitution 
 thereof. In order whereunto divers Pamphlets were published against the Book of Common Prayer, 
 the old Objections mustered up, with the addition of some new ones more than formerly had been 
 made, to make the number swell. In fine great importunities were used to His Sacred Majesty, that 
 the said Book might be Revised, and such Alterations therein, and Additions thereunto made, as should 
 be thought requisite for the ease of tender Consciences : whereunto His Majesty, out of his pious 
 inclination to give satisfaction (so far as could be reasonably expected) to all his subjects of what 
 persuasion soever, did graciously condescend. 
 
 vain attempts and impetuous assaults'] The unreasonable 
 conduct of those who opposed the restoration of the Church 
 and her devotional system was scarcely more conspicuous 
 than the fierce energy by which it was characterized. For 
 four months these "impetuous assaults " were carried on in 
 the Savoy Conference ; and abundant evidence was given 
 that "private fancies and interests" had much stronger in- 
 fluence than the public good. Baxter, the chief leader of the 
 opposition, composed a substitute for the Prayer Book which 
 dissenting congregations could not be got to use, any more 
 than the Church of England could be prevailed on to adopt 
 it ; and yet on such a private fancy as this most of that bitter 
 opposition centred. Nor must it be forgotten that "private 
 interest" was deeply concerned, since the constitutional 
 restoration of the Church and the Prayer Book necessarily 
 involved the restoration of the sui-viving clergy to the bene- 
 fices which men wlio were not priests of the Church of 
 England had wrenclied out of their hands. These facts are 
 referred to simply to sliew tliat the expressions here used in 
 the Preface are not tliose of bitterness or controversy, but 
 plain liistorical statements of what actually occurred ; and 
 wliicli it w.a3 nccessaiy to mention for the sake of exijlana- 
 tion, as ordered by Convocation. 
 
 The general attitude of the Puritans towards the Prayer 
 Book is indicated by such words as these: "By daily 
 familiarity and reading of this Book of Common Prayer, so 
 corrupted and transformed by Bishops, we abate and cool in 
 our devotion, cast water upon our zeal, quench the Spirit, 
 practise a standard temptation, jirove a sad occasion to the 
 godly, build uj) that we have destroyed, and entangle our- 
 selves again in the yoke of bondage." [Search o/Ood's Wrath 
 on Cathedrals, 1 644. ] 
 
 divers Pamphlets'] The most important reply to these 
 
 1 It may lie interesting .iiul useful to append tlie titles of some of tlioae 
 pamphlets that were published before December, 1000 :— 
 
 The Old NoiKon/ormist, touching the Boolt of Common Prayer aod Cere- 
 monies. 4to. 40 jtp. ItitiO. 
 
 Preshylertnl Ordination vlmlicatcil . . . , witli a brief discourse concern- 
 ing imposed Forms of Prayer and Ceremonies. 4to. 48 i>p. lliOO. 
 
 Erastm Junior, by Josiah Webb, Gent., a serious detester of tho dregs of 
 the Anti-ehristian Uierareliy yet remaining among us. 4to. 1600. [Tho 
 autlior was supposed to be a Romanist.] 
 
 The JiuUjnunt of Foretrin divinrs, as well from Geneva as other parts, 
 touching tho Discipline, Liturgy, and Ceremonies of the Church of Kngland. 
 With a letter from Calvin to Knox on tlic same subject. 4to. 1000. 
 
 Rfjtsom shoivitu/ the neccssitu of Reformation of the public doctrine. 
 Offered to the consideration of Parlianicnt by divers Ministers of sundry 
 Counties of England. 4to. 1000. 
 
 The Common I'rayer uyimnsked. 4to. 1600. 
 
 The Common Prayer Book no Divine Service; or. a small Curb to the 
 Bishops* Career, etc. By Vavasour Powell. 4to. 1000. 
 
 Beams of former Light, disiovering how evil it is to impose doubtful and 
 disputable Forms and Prar:tices upon Ministers. 4to. 1000. 
 
 Ite'inons showimi the Nccessitii of the Reformation of the Public Doctrine, 
 Worship, Rites and Ceremonies, Clmrch government and discipline. Re- 
 puted to be (but indeed are not) established by Law. By C' .melius Burges. 
 4to. loco. 
 
 pamphlets, next to the Prayer Book itself, was ' ' A Collection 
 of Articles, Injunctions, Canons, Orders, Ordinances, and 
 Constitutions Ecclesiastical, with other Public Records of 
 the Church of England ; chiefly in the times of K. Edward 
 Vlth, Q. Elizabeth, and K. James. Published to ^'indicate 
 the Church of England, and to promote Uniformity and 
 Peace in the same. And humbly presented to the Convoca- 
 tion." This collection was made by Dr. Sparrow, afterwards 
 Bishop successively of Exeter and Norwich. It was pub- 
 lished in lUGl, and was a kind of legiil or constitutional 
 sequel to a well-known work which he had printed in De- 
 cember, 1660, "A Rationale upon the Book of Common 
 Prayer, wherein that Service is vindicated from the grand 
 accusation of Superstition, by showing tliat it is a Reasonable 
 Service, and so not Superstitious." 
 
 great importunities] This refers to the deputations sent to 
 the King before and after he came into England, by the 
 Presbyterians ; which led to the Savoy Conference. The 
 word "persuasion" was introduced at this time to indicate 
 one or the other side of those who supported and tliose who 
 opposed the Prayer Book. 
 
 J'or the ease of tender Consciences] It was the practice of tlie 
 Puritans to represent that they had tender consciences, but 
 that Churclimeu had no consciences worth considering. The 
 Bishops at the Savoy Conference took an opportunity of 
 vindicating the supporters of tho Prayer Book in tlie follow- 
 ing plain-sjjoken language, which is a rcjily to tlie Exceptions 
 of the Puritans against it : — 
 
 " It is no argument to s.ay that multitudes of sober pious 
 persons scruple tlie use of it, unless it bo ni.ade to appear by 
 evident reasons tli.at the Liturgy gave the just grounds to make 
 such scruples. For if the bare pretence of scruples be suffi- 
 cient to exempt us from obedience, all law and order is gone. 
 
 "On the contr.ary, we judge that if the Liturgy should be 
 altered, as is there required, not only a multitude, but the 
 gener.-vlity of the soberest and most loyal child ivn of the 
 Cliurch of England would justly be oilended, since such an 
 alteration would be a virtual confession tliat this Liturgy were 
 an intolerable burden to tender consciences, a direct cause of 
 schism, a superstitious usage (upon which jiretcnces it is here 
 desired to be altered) ; which would at once both justify all 
 those wliieh have so obstinately separated from it, .as the only 
 pious tender-conscicuced men, and condemn all those that 
 have adhered to that, in conscience of their duty and loyalty, 
 with their loss or hazard of estates, lives, and fortunes, as 
 
 Smectymnuits liedivivus. 4to. 1600. 
 
 A Treatise of Divine Worship. Tending to pro\*o that tho Ceremonies 
 imposed upon the Ministers of the Gospel in Kngland in present Contro- 
 versy, are in their present use unlawful. Printed 1604. 4to. 1000. 
 
 [** Kxeeptious against the Conunon Pr.ayer"wa8 not printed until 1661, 
 after the King had yielded to tlic "importunities" referred to ; and was 
 not therefore one of these pamphlets.]
 
 98 Cf)c Preface. 
 
 lu which review we have endeavoured to observe the like Moderation as we find to have been 
 used in the like case in former times. And therefore of the sundry Alterations proposed unto us, we 
 have rejected all such as were either of dangerous consequence (as secretly striking at some established 
 Doctrine, or laudable Practice of the Church of England, or indeed of the whole Catholick 
 Church of Christ) or else of no consequence at all, but utterly frivolous and vain. But such 
 alterations as were tendered to us (by what persons, under what pretences, or to what pui-pose 
 soever so tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our 
 own accord assented unto : Not enforced so to do by any strength of Argument, convincing us of the 
 necessity of making the said Alterations : For we are fully persuaded in our judgements (and we here 
 profess it to the world) that the Book, as it stood before established by Law-, doth not contain in it any 
 thing contrary to the Word of God, or to sound Doctrine, or which a godly man may not with a good 
 Conscience use and submit unto, or which is not fairly defensible against any that shall oppose the 
 same ; if it shall be allowed such just and favourable construction as in Common Equity ought to be 
 allowed to all Human Writings, especially such as are set forth by Authority, and even to the very 
 best Translations of the holy Scripture itself 
 
 Our general aim therefore in this undertaking was, not to gratify this or that party in any their 
 unreasonable demands ; but to do that, which to our best understandings we conceived might most tend 
 to the preservation of Peace and Unity in the Church ; the procuring of Reverence, and exciting of 
 Piety, and Devotion in the publick Worship of God ; and the cutting off occasion from them that seek 
 occasion of cavil or quarrel against the Liturgy of the Church. And as to the several variations from the 
 former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give this general account, 
 That most of the Alterations were made, either first, for the better direction of them that are to officiate 
 in any part of Divine Service ; which is chiefly done in the Kalendars and Kubricks : Or secondly, for the 
 more proper expressing of some words or phrases of ancient usage in terms more suitable to the language 
 of the present times, and the clearer explanation of some other words and phrases, that were either of 
 doubtful signification, or otherwise liable to misconstruction : Or thirdly, for a more perfect rendering 
 of such portions of holy Scripture, as are inserted into the Liturgy ; which, in the Epistles and Gospels 
 especially, and in sundry other places, are now ordered to be read according to the last Translation : 
 and that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, 
 should be added in their due places ; particularly for those at Sea, together with an office for the 
 Baptism of such as are of riper years : which, although not so necessary when the former Book was 
 compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in 
 
 men superstitious, schismatical, and void of religion and con- 
 science. " [Cardwell's Conf. p. 336. ] 
 
 In which review WE hare endeavoured] This is the language 
 of men who were sure of the ground, constitutional and eccle- 
 
 cold winter at the grave, half so long as the OiEce of Burial 
 requireth, without the certain hazard of our lives (though 
 while we are in motion we can stay out longer), are bound to 
 believe your Lordships, that a Cap wiU cure this better than 
 
 siastical, upon which they were treading. They could speak j a Kubr,, though we have proved the contrary to our cost? 
 
 as the Church of England, because the Convocations of Canter- and know it as well as we know that cold is cold. Do you 
 
 bury and York faithfully represented her. I think no jilace but that which a cap or clothes do cover, is 
 
 Catholick Church of Christ] This is one of many places in capable of letting in the excessively refrigerating air ? 
 
 which tlie position of tlie Church of England towards the I "2. \Yhether a man that hath the most rational probability, 
 
 Catholic Church is taken for granted as sound and firm. if not a moral certainty, that it would be his death, or 
 
 Another such has been pointed out already in the Title-page i dangerous sickness (though he wore 20 caps) is bound to obey 
 
 of the Prayer Book. I you in this case ? 
 
 frivolous and vain] It is very remarkable to see how "3. Whetherusually the most studious, laborious ministers, 
 
 trifling these objections, officially made at the Savoy Confer- I be not the most invaletudinary and infirm ? and 
 
 ence, often were. One of them was to the reading of any part I "4. Whether the health of such should be made a jest of, 
 
 of the Burial SerWce at the grave, as the minister was sure to by the more healthful ; and be made so light of, as to be cast 
 
 catch cold by doing so. The Bishops replied that a cap would away, rather than a ceremony sometime be left to their dis- 
 
 remedy this inconvenience ; and this was the reply given by cretion ? And whether it be a sign of the right and genuine 
 
 the Dissenting Ministers : which, though long, is inserted as spirit of Religion, to subject to such a ceremony, both the life 
 
 being very characteristic of the tone of the whole objections of godliness, and the lives of ministers, and the people's souls ? 
 
 that were offered: "We marvel that you say nothing at all | Much of this concerneth the people also, as well as the 
 
 to our desire (that it be expressed in a Kubrick, that prayers ministers." [Grand Debate, p. 145.] 
 
 and exhortations there u.sed, be not for the benefit of the dead, I It is to be hoped the time can never return when such 
 
 but only for the instruction and comfort of the li\-ing). You ' trifling and selfish arguments can be used on such a question, 
 
 intend to have a very indiscreet Ministry, if such a needlesse ' the growth of Anabaptism] The effect of this upon the 
 
 Circumstance may not be left to their discretion. The con- generation in which this Preface was written must have been 
 
 trivance of a Cap instead of a Ruhr, sheweth that you are all very awful : and the necessity for the Service spoken of was 
 
 unacquainted with the subject, of which you speak : aud if strongly felt by the Convocation. In a work on the Bills of 
 
 you speak for want of experience of the case of souls, as you ' Mortality, written in 1665, there are some incidental remarks 
 
 now do about the case of men's bodies, we could wish you ' which strikingly corroborate those of this Preface : ' ' The 
 
 some of our experience of one sort (by more converse witli all keeping of Parish Registers having been taken out of the hands 
 
 the members of the flock) though not of the other. But we of every Parish Minister, and committed to some inferior 
 
 would here put these three or four Questions to you. I fellow elected by the people, and confirmed by the Justices of 
 
 " 1. Whether such of ourselves as cannot stand still in the I Peace, had been much neglected, and was again reduced into
 
 Cf)C iprcface. 
 
 99 
 
 amongst us, is now become necessary, and may be always useful for the baptizing of Natives in our 
 Plantations, and others converted to the Faith. 
 
 If any man, who shall desire a more particular account of the several Alterations in any part of 
 the Liturgy, shall take the pains to compare the present Book with the former ; we doubt not but the 
 reason of the change may easily appear. 
 
 And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, 
 and to approve our sincerity therein (so far as lay in us) to the consciences of all men ; although 
 we know it impossible (in such variety of apprehensions, humours, and interests, as are in the world) 
 to please all ; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with 
 any thing that can be done in this kind by any other than themselves : Yet we have good hope, that 
 what is here presented, and hath been by the Convocations of both Provinces with great diligence 
 examined and approved, will be also well accepted and approved by all sober, peaceable, and truly 
 conscientious sons of the Church of England. 
 
 better order. And till this year tlie account of Christenings 
 had been neglected more than that of Burials ; one and the 
 chief cause whereof was a religious opinion against the baptiz- 
 ing of Infants, either as unlawful or unnecessary. If this 
 were the only reason, we might, by our defects of this kind, 
 conclude the growth of this opinion, and pronounce that not 
 half the people of England between tlie years 1650 and 16G0 
 were convinced of the need of baptizing. . . . Upon the whole 
 matter it is most certain that the number of heterodox 
 believers was very great between the said year 1650 and 1660, 
 and so peevish were they as not to have the birtlis of their 
 children registered . . ." ^ It may well be believed that this 
 privation of the grace of Baptism was one of the causes whicli 
 led to such fearful profligacy and infidelity in the time of 
 Charles II. and his immediate successors. 
 
 ^ Grant's Obstructions on the Bills of Mortality. Svo. 1635. 
 
 Convocations of both Provinces] For greater expedition in 
 the work of revision certain Commissioners were appointed by 
 the Convocation of York to sit in the Convocation of Canter- 
 bury as their representatives ; and thus was accomplished a 
 selection of representatives from the whole body of the Church 
 of England clergy. 
 
 sober, peaceable, and truly conscientious sons'] The last 
 words of this Preface contain an appeal to otlier times than 
 those in and for which they were written. Tlie safe path 
 which was marked out so wisely by the Reformers has proved 
 to be one which has approved itself to all subsequent genera- 
 tions, and it was the eii'ort of the 1661 Revisers to walk in it 
 faithfully, by returning, wherever they could, to the original 
 English Prayer Book of 1549. Had they attempted to do tliis 
 to a greater extent, there might have been danger of their whole 
 work being set aside. Sobriety in wild and fanatical times, 
 peace in a controversial age, and conscientiousness when so 
 many were unscrupulous, were wise watchwords.
 
 CONCERNING THE SERVICE OF THE CHURCH. 
 
 rpHERE was never any thing by the wit of man 
 so well de\dsed, or so sure established, which, 
 in continuance of time hath not been corrupted : 
 As, among other things, it may plainly appear by 
 the Common Prayers in the Church, commonly 
 called Divine Service. The first original and 
 ground whereof if a man would search out by the 
 ancient Fathers, he shall find, that the same was 
 not ordained but of a good pui-pose, and for a great 
 advancement of godliness. For they so ordered 
 the matter, that all the whole Bible (or the great- 
 est part thereof), should be read over once every 
 year; intending thereby, that the Clergy, and 
 especially such as were Ministers in the congrega- 
 tion, should (by often reading, and meditation in 
 God's word) be stirred up to godliness themselves, 
 and be more able to exhort others by wholesome 
 doctrine, and to confute them that were Adver- 
 saries to the Truth ; and further, that the people 
 (by daily hearing of holy Scripture read in the 
 Church) might continually profit more and more 
 in the knowledge of God, and be the more inflamed 
 with the love of his true Religion. 
 
 But these many years passed, this godly and 
 decent Order of the ancient Fathers hath been so 
 altered, broken, and neglected, by planting in un- 
 certain Stories, and Legends, with multitude of 
 
 "^riHIL enim humano elaboratum ingenio, tam 
 exactum initio unquam fuit, quin postea, 
 multoram accedente judicio, perfectius reddi pos- 
 sit, ut in ipsis etiam ecclesiasticis institutis circa 
 primitivam prEesertim ecclesiam contigisse vide- 
 mus. 
 
 Et profecto si quis modum precandi olim a 
 majoribus traditum diligenter consideret, plane 
 intelligat horum omnium pr^cipuam ab ipsis 
 habitam esse rationem. 
 
 Tertia, ut religionis quoque futuri magistri 
 quotidiana sacrse scripturse et ecclesiasticarum 
 historiarum lectione erudiantur, complectanturque 
 (ut Paulus ait) eum, qui secundum doctrinam est, 
 fidelem sermonem, et potentes sint exhortari in 
 doctrina sana, et eos, qui coutradicunt, arguere. 
 
 Sed factum est nescio quo pacto precantium 
 negligentia, ut pauUatim a sanctissimis illis 
 veterum patrum institutis discederetur. Nam 
 libri Scripturse sacrae, qui statis annis temporibus 
 
 THE ORIGINAL PREFACE OF a.d. 1549. 
 
 This explanatory introduction is supposed to have been 
 written by Craumer. It was moved to this place when the 
 present Preface was inserted in 1661. Two short sentences 
 were also erased. 
 
 By whomsoever it was written, there can be no doubt that 
 it was composed with the Reformed Roman Breviary of Quig- 
 nonez lying open before the writer. The passages in the 
 right-hand column are, with two exceptions, taken from an 
 edition of 15.37, belonging to Queen's College, Oxford, and the 
 preface to this edition agrees with all the later copies. But 
 the Paris edition of 1536 (probably following the Roman one 
 of 1535) differs considerably. ' Our English Preface is most 
 like the later edition of Quignonez ; but the paragraph en- 
 closed in brackets appears to shew that the earlier one was 
 also known to the reformers of our Services. There are six 
 copies of this Breviary in the Bodleian Library, one at the 
 British Museum, one at the Routh Librarj' of Durham 
 University, one in the Public Library at Cambridge, and one 
 in Queen's College, Oxford ; but none of these are earlier than 
 1537. Others are in private hands. 
 
 It has already been mentioned, in the Historical Intro- 
 
 1 The ^vritor has not been .ible to meet with this, but copies from Gde- 
 Ba.soer's /7ls(i<ii<ioiis Liturgiques, p. 39S. 
 
 duction [p. 8], that this Reformed Roman Breviary exercised 
 some influence upon the reformed English offices. It set us 
 the example of compression in the services, and also of method. 
 Quignonez removed the ancient Confession and Absolution to 
 the beginning of the daily services, and in this too he was 
 followed by our Reformers. His Breviary, again, established 
 a system of two lessons on ordinary, or ferial days ; the first 
 of which was taken from the Old 'I'estament, and the second 
 from the New Testament. On festivals, a third lesson was 
 added, which was generally a short passage from a homily of 
 St. Gregory or some other patristic author. The two former 
 were seldom entire chapters, but were taken in a regular 
 succession, like our own daily lessons. In some respects the 
 changes made by Cardinal Quignonez, and sanctioned by 
 Paul III. in a Papal bull, were more sweeping in their character 
 than those of our own reform. It is evident from his preface 
 that others, beside himself, were engaged on the work of 
 revision ; and this, as well as the long time occupied over it, 
 offers another point of comparison between the two reformed 
 service-books, those of Rome and England. 
 
 the nncient Fathers] This designation is used in its ordinary 
 sense for the ancient writers of the Church antecedent to the 
 Middle Ages. So the great collection of their minor writings 
 in thirty folio volumes is entitled Bibliotlieca Maxima ]'e 
 terum Patrum, ed. 1677.
 
 Concerning; tfjc ^ectiicc of tfjc Cfjurcfj. 
 
 lOI 
 
 Respouds, Verses, vain Repetitious, Commemora- 
 tions, and S}Tiodals ; that commonly when any 
 Book of the Bible was begun, after three or four 
 Chapters were read out, all the rest were unread. 
 And in this sort the Book of Inu iah was begim iji 
 Advent, and the Book of Genesis in Septuagesima; 
 but they were only begun, and never read through : 
 After like sort were other Books of holy Scrip- 
 ture used. 
 
 And moreover, whereas St. Paul would have 
 such language spoken to the people in the Church 
 as they might understand, and have profit by hear- 
 ing the same ; The Service in this Church of E7ig- 
 lancl these many years hath been read in Latin 
 to the people, which they understand not ; so that 
 they have heard with their ears only, and their 
 heart, spirit, and mind have not been edified 
 thereby. 
 
 And furthermore, notwithstanding that the 
 ancient Fathers have divided the Psalms into 
 seven Portions, whereof every one was called a 
 Nocturn: Now of late time a few of them have 
 been daily said, and the rest utterly omitted. 
 
 Moreover, the number and hardness of the Rules 
 called the Pie, and the manifold changings of the 
 Service was the cause, that to turn the Book only 
 was so hard and intricate a matter that many times 
 there was more business to find out what should 
 be read than to read it when it was found out. 
 
 These inconveniences therefore considered, here 
 is set forth such an Order, whereby the same shall 
 
 legendi erant more majorum . . . \ix dum incepti 
 omittuntur in alio breviario. Tiun historise sancto- 
 rum quaedam tam incultffi, et tarn sine delectu 
 scriptae habentur in eodem, ut nee authoritatem 
 habere videantur nee gravitatem. [Ut exemplo 
 esse possunt liber Genesis, qui incipitur in Septua- 
 gesima, liber Isaice, qui in Adventu, quorum vix 
 singula capitula pcrlegimus: ac eodem modo 
 cetera Veteris Testamenti volumina degustamus 
 magis quam Icgimus. Nee secus accidit in Evan- 
 gelia, et reliquam Scripturam Novi Testamenti, 
 quorum in loco successerunt alia, nee utilitate cum 
 his, nee gravitate comparanda, (juw quotidie agita- 
 tione linguae magis quam intentiuue mentis incul- 
 cautur.] 
 
 more maionim] Later on occur also the following words : 
 "Ac illud ante omnia visum nobis est in consuetudinem revo- 
 care, ut Scriptura Sacra maxime omnium toto anno, et omnes 
 psalmi singulis septimanis perlegerentur. " Instead of "legendi 
 erant," some copies read "erant perlegendi. " 
 
 Ut cxetaplo'i Tliis passage is in the earlier edition of I53(), 
 but not in that from which the rest is quoted. The writer 
 has been obliged to quote it from Gueraiiger, not being able to 
 meet with this edition in England. 
 
 Hespomls] These were short anthems, similar to tluit \\ liich 
 is ten times sung during the reading of the passage of Scripture 
 which contains tlie Ten Commandments. 1'heoretically they 
 gave the keynote of the Lection ; but this principle was often 
 deviated from, and the sense was frequently broken up rather 
 than illustrated. The practice, in moderation, is a very 
 excellent one.' 
 
 Verses] Versicles following the Responds. 
 
 vaiti RcpHitionH] Tlie s.anie words being said over and over 
 again; first, pcrliaps, in the Lesson, tlien in the Respond, and 
 again in the Verse. A similar form of repetition may be seen 
 in the Aspersio printed at p. 6. 
 
 Commemorations] Collects, or Collects and Versicles, com- 
 memorative of Saints or of I'^cstivals. 
 
 Si/nodals] Tlio provincial constitutions or canons wliich were 
 read in parish churches after the conclusion of synods. 'Vhv 
 reading of them after the lessons was probably tlie origin of 
 the corresponding custom of giving out notices after the Second 
 Lesson. 
 
 Ike Pie] The following is exactly ono-tliird of the Pica or 
 I'ie for a single Sund.ay, the first of Advent. ^La3kell obsen'cs 
 that it was not possible for the same service to occur on the 
 same Sunday of the year twice running ; and it will be seen 
 that Quignonez and our Reformers did not overstate the case 
 
 1 Str iioti's on the " Te Dcuin," where the eth Kesroml for Fcstivols in 
 Advent is given. 
 
 . . . et i^salmorum plerisqne omissis, jjauci singulis 
 fere diebus repeterentur. 
 
 Accedit tam perplexus ordo, tamque difficilis pre- 
 candi ratio, ut interdum paulo minor ojjera in 
 requirendo ponatur, quam, cum inveneris, in 
 legendo. 
 
 in respect to the complexity of this ancient rule. In the 
 Bodleian, York Minster, and Ripou Minster Libraries tliero 
 are volumes containing the Pie only. 
 
 " Pica de Dominica Prima Adventus. 
 
 "LITERA DOMINICALIS A.— Tertia Diecembris tota 
 cantetur Historia Aspiciens. Secundaj Vespene erunt de 
 Sancto Osmundo, cum plcno servitio in crastiuo ; et solennis 
 memoria de octava, et de Dominica, et de Sancta Maria cum 
 antijihona Ave Maria. — Feria 2 de 8. Osmundo : ix. leetiones : 
 omnia de Communi unius Confessoris et Pontilieis. Sec. vesp. 
 (-'runt de commemoratione, et mem. de Sancto, de octava, de 
 Adventu, et de S. Maria, cum ant. Are Maria. — Feria 3, 5, 
 et sabbato, de commemorationibus, et Kesponsoria ferialia 
 pr;etermittantur ; et Missa de oct. S. Andrete dicitur in 
 eapitulo. 
 
 "LIT. DOM. B.— Quinto Cal. Dec. tota cantetur hist. 
 Aspiciens, et mem. de S. M.aria. — Fer. 2, 6, et saljli. de com- 
 mem.— For. 3 de feria, et niliil de martyribus nisi mem. ad 
 vesp. et ad matutinas do S. Maria. Jlissa de vigilia. — Fer. 4 
 de Apostolo, et solen. mem. do Adv. et de 8. Maria. — Fer. 5 
 de fer. c\im Resp. feriahl)us, et mem. do oct. et Missa de 4 
 fer." And so on, tln-ough tlie seven Sunday Letters. 
 
 It was, perhaps, from tlie confused appearance whicli a page 
 of Pica presents that printers c.anie to call any portion of type 
 which is in utter disorder tlirougli accident or otherwise by 
 the name of "pie." The ecclesiastical use of tlie word is 
 thought to have been derived from wlva.^, an index, or table, 
 from the wondeii boards on wliieli the directions for service 
 were written out in primitive days. It is identical with 
 "ordin.'ile" and with "Dircctoriuin sacerdotum." The "Pica" 
 type of later clays is generally said to liave taken its name 
 from the largo letters in which tlic pica of tlie Anglican Porti- 
 foria was printed : but no such large type was used for print- 
 ing the Pie in the books which arc now extant.
 
 I02 
 
 Concerning; the ^ctDicc of tftc Cfjurcfj. 
 
 be redressed. And for a readiness in this matter 
 here is drawn out a Kalendar for that purpose, 
 which is plain and easy to be understood ; wherein 
 (so much as may be) the reading of holy Scripture 
 is so set forth that all things shall be done in order 
 without breaking one piece from another. For 
 this cause be cut off Anthems, Responds, Invita- 
 tories, and such like things as did break the con- 
 tinual course of the reading of the Scripture. 
 
 Yet, because there is no remedy, but that of 
 necessity there must be some Rules; therefore 
 certain Rules are here set forth ; which, as they 
 are few in number, so they are plain and easy to 
 be understood. So that here you have an Order 
 for Prayer, and for the reading of the holy Scrip- 
 ture, much agreeable to the mind and purjjose of 
 the old Fathers, and a gi-eat deal more profitable 
 and commodious than that which of late was used. 
 It is more profitable, because here are left out 
 many things, whereof some are untnie, some Tin- 
 certain, some vain and superstitious ; and nothing 
 is ordained to be read but the veiy pure Word of 
 God, the holy Scriptures, or that which is agree- 
 able to the same ; and that in such a language 
 and order as is most easy and plain for the under- 
 standing both of the readers and liearers. It is 
 also more commodious, both for the shortness 
 thereof, and for the plainness of the Order, and for 
 that the Rules be few and easy. 
 
 And whereas heretofore there hath been great 
 diversity in saying and singing in Churches within 
 this Realm ; some following Salishury Use, some 
 Hereford Use, and some the Use of Bangor, some 
 of Yorl\ some of Lincoln ; now from henceforth 
 all the whole Realm shall have but one Use. 
 
 And forasmuch as nothing can be so plainly set 
 forth but doubts may arise in the use and practice 
 of the same ; to appease all such diversity (if any 
 arise), and for the resolution of all doubts concern- 
 ing the manner how to understand, do, and execute 
 the things contained in this Book ; the parties 
 
 Versiculos, responsoria, et capitula omittere 
 idcirco visum est . . . et legentes ssepe morentur 
 cum molestia quteritandi, locum relinqui voluimus 
 continenti lectioni Scripturoe Sacrse . . . 
 
 Habet igitur hcec precandi ratio tres maximas 
 commoditates. Primam, quod precantibus simul 
 acquiritur utriusque Testamenti peritia. Secun- 
 dum, quod res est expeditissima propter summam 
 ordinis simplicitatem et uonnullam brevitatem. 
 Tertiam, quod historiaj sanctorum nihil habeant, 
 ut prius quod graves, et doctas aures offendat. 
 
 quasdam omisimus illis nee probabilitate nee 
 gra\dtate pares . . . 
 
 [Rectum quoque duximus ut vel intra provinciam 
 [Lyons] nostram sacroruni ordo et psallendi una 
 sit consuetude : et sicut unam cum Trinitatis con- 
 fessione fidem tenemus, unam et officiorum regulam 
 teneamus, ne variata observatione in aliquo devotio 
 nostra discrepare credatur. 
 
 Cone. Vannes, A.D. 461, Canon xv.] 
 
 few and easy] The following passage was omitted from the 
 Preface at the last revision : ' ' Furthermore, by this order 
 the Curates shall need none other liooks for their public 
 service but this book and the Bible. By the means whereof 
 the people shall not be at so great charges for books as in 
 times past tliej' have been." It was crossed out first by 
 Bishop Cosin, and afterwards by the Committee of Revision ; 
 not, probably, from any idea that the passage was an unworthy 
 one, but because it was so entirely out of date >\iien the press 
 had made the advance it liad in 1661. Although, moreover, 
 the passage was applicable to the case of poor parish churches, 
 it W.1S not so iu tliat of richer ones and cathedrals, where as 
 many books as formerly are required for the use of the choirs. 
 There are practically in use by taost of the clergy and choirs 
 in one or other class of Churches, separate Breviaries, Missals, 
 Manuals, Antiphonaries, "Service" Books, Psalters, and 
 Lectionaries ; the whole volume of the Holy Bible being now- 
 used for the latter, instead of those parts only which are 
 needed for the daily and proper Lessons. 
 
 but one Cse] Another part of the Preface erased at the 
 
 suggestion of Cosiu was this ; which seems to have been 
 copied from a passage in that of Quignonez : — 
 
 And if any will judge this 
 way more painful, because 
 that all things must be read 
 upon the Book, whereas be- 
 fore, by the reason of so often 
 repetition they could say many 
 things by lieart : if those men 
 vnll weigh their labour, witli 
 the profit and knowledge 
 which daily tliey shall obtain 
 liy reading upon the book, they 
 will not refuse the pain, in con- 
 sideration of the great profit 
 that shall ensue thereof. 
 
 Si cui auteni iu hoc Breviario 
 laboriosum videbitur pleraque 
 omnia e\ libro legi, cum multa 
 in alio qu;e propter frequentem 
 repetitionem ediscuntur me- 
 moriter pronuntientur, com- 
 penset cum lioo labore cog- 
 uitionem Scripture Sacra?, 
 quaj sic indies augescit ; et iu- 
 tentionem anim.T, quam Deus 
 ante omnia in precantibus re- 
 quiret : banc enim m.ajorem 
 legentibus, quam memoriter 
 prosequentibus adesse necesse 
 est : et hujusmodi laborem non 
 niodo fructuosum, sed etiam 
 salutarem indioabit.
 
 Concerning; tbc ^ertiicc of tbc Cfjurcf). 
 
 lO- 
 
 that so doubt, or diversely take any thing, shall 
 alway resort to the Bishop of the Diocess, who by 
 his discretion shall take order for the quieting and 
 appeasing of the same ; so that the same order be 
 not contrary to any thing contained in this Book. 
 And if the Bishop of the Diocess be in doubt, then 
 he may send for the resolution thereof to the 
 Archbishop. 
 
 the parties that so doubt] In the Act of Uniformity of the 
 same year as that in which this Preface was written, the 
 words corresponding to "the parties" are "the doers and 
 executors of the same rites and ceremonies." [2 and 3 Edw. 
 VI. sec. 1.] In tlie Elizabethan Latin Prayer Book [a.d. 1560] 
 the passage is translated, " constitu turn est, ut ijuoties dubia 
 occurrunt aut incidunt inter miuistros, deferatur res ad Epis- 
 copum DicEceseos." From this it appears that these words 
 give no authority for reference to the Bishop in case of 
 "doubts "or "diversely taking of any thing" on the part of the 
 laity : " the parties " being the " ministers, " or officiating clergy. 
 
 Tliis provision is illustrated by one of the Canons of A.D. 
 
 leoi. 
 
 53. No piihlic Opposition between Preachers. 
 
 If any Preacher shall in the Pulpit particularly, or namely 
 of purpose, impugn or confute any doctrine delivered by any 
 other Preacher in the same Church, or in any Church near 
 adjoining, before he hath acquainted the Bishop of the dio- 
 cese therewith, and received order from him what to do in 
 that case, because upon such public dissenting and contradict- 
 ing there may grow much offence and disquietness unto the 
 people ; the Churchwardens, or party grieved, shall forth- 
 with signify the same to the said Bishop, and not suffer the 
 said Preacher any more to occupy that place which he hath 
 
 once abused, except he faithfully promise to forbear all such 
 matter of contention in the Churcli, until the Bishop hath 
 taken further order therein ; who shall with all convenient 
 speed so proceed therein, that public satisfaction may be 
 made in the congregation where the offence was given. Pro- 
 vided, that if either of the parties offending do appeal, he 
 shall not be suffered to preach poidevle lite. 
 
 shall alway resort to the Bisliop] This does not relieve those 
 who thus resort from their obligation to obey the rules laid 
 down in the' Prayer Book, as if the Bishop could relieve them 
 of their responsibilities in that respect. 
 
 %oho by his discretion shall take order] That is if he is re- 
 sorted to by the Clergy. But nothing is here said which 
 imposes upon the Bishop the duty of intervening when he is 
 not thus resorted to for the resolution of doubts or diversities 
 among " the doers and executors of the same rites and 
 ceremonies." 
 
 so that the same order he not contrary] The Bishop is thus 
 kept as strictly within the four corners of the Prayer Book as 
 the Priest. He has no authority to relax rubrics or to dis- 
 pense with them ; and is expressly forbidden to order any- 
 thing which is contrary to them. He is the administrator, 
 not the maker, of the ritual law of the Church. 
 
 And if the Bishop of the Diocess be in doubt] This provision 
 for a rare emergency was added in 1552.
 
 104 
 
 Cbe latin ipragcr IBooh. 
 
 n^HOUGH it be appointed, That all things shall be read and sung in the Church in the English 
 Tongue, to the end that the congregation may be thereby edified ; yet it is not meant but that 
 when men say Morning and Evening Prayer privately, they may say the same in any language that 
 they themselves do understand. 
 
 THE LATIN PEAYER BOOK.i 
 
 In the first Act of Uniformity [2 and 3 Edw. ^^. c. 1] the 
 fifth clause was as follows : " Provided always that it shall 
 be lawful to any man that unJerstandeth the Greek, Latin, 
 and Hebrew tongue, or other strange tongue, to say and have 
 the said prayers heretofore specified of ilatius and Evensong 
 in Latin or any such other tongue, saying the same privately 
 as they do understand. And for the further encouraging of 
 learning in the tongues in the Universities of Cambridge and 
 O.xford, to use and exercise in their common and open prayer 
 in their Chapels, being no Churches or otiier places of Prayer, 
 the Matins, Evensong, Litany, and all other prayers, the 
 Holy Communion, commonly called the Mass, excepted, in 
 the said book prescribed in Greek, Latin, or Hebrew ; any 
 thing in this present Act to the contrary notwithstanding. " 
 
 In the Act of Uniformity at present in force [14 Car. II. c. 
 4] this clause is also enacted : " Provided al'nays. That it sliall 
 and may be lawful to use tlie Morning and Evening Prayer, 
 and all other Prayers and Ser\-ice pi-escribed in and by the 
 said book, in the Chapels or other Publick Places of the 
 respective Colleges and Halls in both the Universities, in the 
 CoUedges of Westminstei; Winchester, and Eaton, and in the 
 Convocations of the Clergies, of either Province in Latine ; 
 Any thing in this Act contained to the contrary notwithstand- 
 ing." 
 
 Letters Patent were issued by Queen Elizabeth to the same 
 effect, and printed at the beginning of the Latin Prayer Book 
 issued by her authority in 1560 ; there being no limitation (as 
 there is not in the present Act of Uniformity) with respect to 
 the Communion Service.- Bishop C'osin added to the exist- 
 ing rule the words " especially in the Colleges and Halls of 
 either University, and in the Schools of Westminster, Eaton, 
 and Winchester," but the alteration was not printed. 
 
 The first Latin Version of the Book of Common Prayer was 
 made in 1551 by a former Canon of St. Andrew's, Edinburgh, 
 named Alexander Aless, and under the direction of Arch- 
 bishop Cranmei-.' As some provision would certainly be made 
 by authority for carrying out the proviso of the Act of Unifor- 
 mity, it is probable that the translation of Aless was made for 
 this purpose ; although, because Cranmer used it for giving 
 Martin Bncer a knowledge of the English formularies, it is 
 commonly said that he had it done expressly for that object. 
 Bucer in his Censiira distinctly says "libnim istum Sacrorum, 
 per interpretem, quantum potui, cognovi dibgenter;" and a 
 comparison of dates makes it almost certain that he gained 
 what little knowledge he there had of our English services 
 through an oral interpretation before he received the copy of 
 Aless' version from Cranmer. But Aless was now a professor 
 in a Lutheran, that is, a Presbyterian, university ; and his 
 Latin version is very far from being rendered with that bona 
 fides so ostentatiously put forth on the title-page. 
 
 Tliis version was, liowever, the foundation of that issued 
 by Queen Elizabeth in 15G0, having been revised by Walter 
 Haddon.-' But Queen Elizabeth's Latin Prayer Book differs 
 considerably from her English one ; and although in many 
 respects it better represents the original Prayer Book of 1549, 
 it can hardly be taken as having authority under our present 
 Act of Uniformity. In addition to the ordinary services, 
 there were also added to this Latin version an Office, "In 
 commendathnibua Benefactorum," and another, "Celebratio 
 
 J Whitakcr's Greek version was printed in 1569 ; Durers in 1664. 
 
 - An authorized Frencli translation was printed l>v Archbishop Cran- 
 mer's order in 1552. In a letter to Secretary Ceeil [■■Strype's Memorials, 
 iii. 69S, Eccl. Hist. Soc.] the Archbishop says that tliis was flret done by 
 Sir Hugh Paulet's commandment (who was Governor of Calais), and over- 
 seen by the Lord Chancellor (Goudridi. Bishop of Ely) and others, bein" 
 afterwards revised by a learned Frenchman who was a Doctor of Divinity" 
 This revision was for the second book of Edward VI., and was printed iii 
 1553. 
 
 3 " Ordinatio EcclesiK, seu Ministerii Ecclesiastic!, in florentissimoEegno 
 Angliffi, conscripta sermone patrio, et in Latinam linguani bona tide con- 
 versa, et ad consolationeni Ecelesiarum Christi, ubicuuque loconini ac 
 gentium, his tristissimis temporilms, edita ab Alesandro Alesio, Scoto 
 Sacrae Theologiie Doctore. Lipsiie. MDLI." ' 
 
 4 "Liber Precum Publicanun, seu Ministerii Ecclesiastice administratiouis 
 Sacramentorum, alioruinque rituum & ceremoniarum in Ecclesia Anglicana. 
 Cmu privilegio Regiai Majestatis." 
 
 ctenai Domini, in Junebrihus, si amici et vicini dejuncti com- 
 nuinicare reliiit." These two offices were specially mentioned 
 as " peculiaria -quajdam " in the Letters Patent. The book 
 was reprinted in 1574 and in 1596, and is to be found in a 
 modem reprint among the Parker Society's pubbcations ; and 
 no doubt it was adopted for the private recitation of the Daily 
 Offices in days when Latin was more freely used than it has 
 been in later times. These words are to be found at the close of 
 the Letters Patent : '' Eudem etiamformnla Lntina prrcamli 
 privatim uti hortamur omnes reliqnos Ecclesia nostra An rjlicame. 
 ministros, cujuscunque ijradus fuerint, iis diebus, quibus aul non 
 Solent, ant non tenentur j>arochianis suis, ad cedem sacrayn pro 
 more acccdentibug, jyiMice preces vernacula lingua, secnndumfor- 
 mam dicti Slatuti, recitare. " Which exhortation may be taken 
 as a contemporary interpretation of the clause to which this 
 note refers. 
 
 The Daily Services, the Psalter, and some additional 
 Collects and Prayers were translated into Latin for the use of 
 Christ Church, Oxford, in 1660.^ But this is not a complete 
 version of the Book of Common Prayer. 
 
 There are more than twenty editions of various Latin ver- 
 sions of the Prayer Book, but that most used until recently 
 was one by the learned and orthodox De.an Durel, which was 
 made shortly after its settlement at the Restoration.^ 
 
 There is some reason for supposing that this version was 
 intended to be authorized as the standard Latin Book of Com- 
 mon Prayer, although no record remains of its being placed 
 before the Convocation. Durel was Canon of Durham when 
 he published it, having been appointed to his stall by C'osin, 
 the principal Reviser of the Prayer Book, who had probably 
 made his acquaintance during their exile when both were 
 living at Paris. But for some years after the Restoration, 
 Durel was Chaplain of the Savoy " and Dean of Windsor, the 
 one post seeming to associate him officially with the proceed- 
 ings connected with the Restoration of tlie Church, and the 
 other (as Confessor to the Sovereign) with King Charles II. 
 Among Archbishop Sancroft's papers in the Bodleian Library 
 there is also a letter from Durel submitting a specimen of his 
 Latin version to the Primate for approval, and it is dedicated 
 to the King in a very similar tone to that adopted by the 
 last translators of the Holy Bible in their dedication of it to 
 James I. These circumstances do not prove that Durel's 
 Version had anj' actual authority givtai to it, but they seem 
 to indicate that it was undertaken at the suggestion of men 
 in high office and having great influence in ecclesiastical 
 affairs ; and it is not unlikely that further evidence may be 
 discovered on the subject. 
 
 Dean Durel's Latin Version is a most excellent one, whether 
 it is viewed as to scholarship, theology, or loyalty to the 
 Chui'cli of England. The Psalms, Canticles, Epistles, and 
 Ciospels are all printed from the ancient Salisbury U^se ; and 
 the expressions of the latter are often followed, and even 
 retained, in the Prayers, although most of these have been 
 retranslated from the English. 
 
 A new Latin version was made by two of the contributors 
 to this work in 1865.^ 
 
 s " Liber Precum Publicarum in Usujn Ecclesise Cathedralis Christi. Oxon. 
 Oxoniie. 1660." 
 
 c " Litni'gia, seu Liber Precum Coinmunium, et administrationis Sacra- 
 mentorum, aliorumque Eituum atque Ceremoniarum Ecclesise, juxti 
 Usum EcclesiiE Anglicante : una cum Psalterio seu Psalmis Davidis. ea 
 punctatione distiuctis, qua Cautari aut Kecitari debent in Ecclesiis. 
 Itemque Forma et Modus Faciendi, Ordinandi et Consecrandi Episcopos, 
 Presbyteros, Diaconos. Londini, excudit Rogenis Noilonus, Regius in 
 Latinis, Gliecis et Hebraicis typographus ; vjeneuntque apud Sam. Mearne, 
 Regium Bibliopolarum in vico vulgariter dicto Little-Britaine, 1670." 
 
 ' It w.ts lu'obably his connection with the French chapel of the Savoy 
 which led Durel to translate the Prayer Book into French. This version 
 has been used ever since in the Channel Islands, though others of a Pro- 
 testant character have .also been introduced in modem times. The follow- 
 ing is its title : " La Liturgie, c'est a dire, Le Formulaire des Prieres 
 Publiques, de l'Adn)inistration des Sacrements,. et des autres Ceremonies 
 et CoQtumes de I'Eglise, selon 1'u.s.age de I'Eglise Anglicane, avec le 
 Pseautier ou les Psaumes d^ David, Ponctuez selon qu'ils doivent estre ou 
 chantez ou lefts d<ans les Eglises. A Londres : Pour Jean Dunmore et 
 Octavien Pulleyn le Jeune a I'Enseigne du Roy en la petite Bretagne, 1667." 
 Durel wrote several learned works, explaining the position, doctrines, and 
 worship of the Church of England. 
 
 8 Liber Precum Publicarum EcclesUe AnfjUcance. A. Gulielmo Bright,
 
 IPriuatc aiiD Public taping of tbc ^crtiiccs mi^. 
 
 105 
 
 And all Priests and Deacons are to say daily the Morning and Evening Prayer, either privately or 
 openly, not being let by sickness or some other urgent cause. 
 
 And the Curate that ministereth in every Parish Church or Chapel, being at home, and not being 
 otherwise reasonably hindered, shall say the same in the Parish Church or Chapel where he ministereth, 
 and shall cause a Bell to be tolled thereunto a convenient time before he begin, that the people may 
 come to hear God's Word, and to pray with him. 
 
 A Greek version of the Prayer Book was m^de in 1569 by 
 AVilliam Whitaker, afterwards Professor of Divinity at Cam- 
 bridge, who was a nepliew of Dean Nowell, to whom the 
 work is dedicated. This was printed by Wolf, and is dated 
 "23 Maii 15G9. " But it contains only the Morning and 
 Evening Prayer, the Litany, the Collects, and the Catechism. 
 A complete Greek version was made by Dean Durel in 1664, 
 and dedicated to Archbishop Sheldon. It was printed in very 
 small-sized type and volume by Field, the University printer. 
 
 PErV'ATE SAYING OF THE SERVICES DAILY BY 
 THE CLERGY. 
 
 The second paragraph of the above Appendix to tlie Preface 
 of 1549 enjoins the Clergy to say the Daily OfHces constantly 
 either privately or openly, unless hindered by some urgent 
 cause. This direction has undergone tlie following changes : — 
 
 1549. 
 
 Neither that any 
 man shall be bound 
 to the saying of 
 them, but sucli as 
 from time to time, in 
 Cathedral and Col- 
 legiate churches, pa- 
 rish churches, and 
 chapels to the same 
 annexed, shall serve 
 the congi-egation. 
 
 1552. 
 And all priests 
 and deacons shall be 
 bound to say daily 
 the Morning and 
 Evening Prayer, 
 either privately or 
 openly, except they 
 be letted by preach- 
 ing, studying of di- 
 vinity, or by some 
 other urgent cause. 
 
 1662. 
 And all priests 
 and deacons are to 
 say daily the Morn- 
 ing and Evening 
 Praj'er, either pri- 
 vately or openly, 
 not being let by 
 sickness, or some 
 other urgent cause. 
 
 In the Scotch Prayer Book of 1637 the woi'ds were added, 
 "of which cause, if it be frequently pretended, they are to 
 make the bishop of the diocese, or the archbishop of the pro- 
 vince, the judge and allower." Bishop Cosin also added to 
 "urgent cause," "which the Bishop of the Diocese shall 
 approve." But the present form appears to be that which 
 lie ultimately adopted, and that which was accepted by the 
 Committee of Revision. There were, however, in tlie original 
 MS. of the Prayer Book, after "privately or openly," tlie 
 words "when conveniently they may," and these words have 
 been crossed out with the pen, on what authority, or by wlioni, 
 is not known. 
 
 This rule was regarded by Bishop Cosin, as he tells us in 
 his notes to the Prayer Book [ Works, vol. v. p. 9], as a con- 
 tinuation of the ancient rule of the unreformed Church : and 
 such has been the opinion of most sound writers since his 
 time. The Letters Patent attached to the Latin Prayer Book 
 of Queen Elizabeth contirni this view ; and so also does tlie 
 practice of many holy clergymen at every period since the 
 Reformation. The principle of it is that the Clergy are bound 
 to oifer the prayers of the Church daily to the glory of God, 
 and as intercessors for their flocks, whether any come to join 
 them in the ofTering or not. Such private rccitntinn of the 
 daily offices is, however, only to be used when the better way 
 of "open prayer " with a congregation cannot be adopted. 
 
 PUBLIC SAYING OF THE SERVICES DAILY. 
 
 The third paragraph of the above rule very clearly enjoins 
 the use of Daily Service. Bishop Cosin wished to define the 
 hours at which it was to be said within certain limits, by add- 
 
 A.M;, et Petbo Goldsmith SIedd, A. 51. rresbyteris, Collrj^ii Univcrsitatis 
 in Acad. Oxoti. Sociis, Latine RecUlitus. Hivington, Loiidiui, Oxouii, Can- 
 tabiigis. 1860. Editio Altera, 
 
 ing to "a convenient time before he begin," — " which may 
 be any hour between six and ten of the clock in the morning, 
 or between two and six of the clock in tlic evening:" and 
 although his alteration was not adopted, it serves to shew us 
 wliat were then considered the canonical limits of the times 
 for Mattius and Evensong. 
 
 The Laity should never allow their Clergy to find the House 
 of God empty when they go there to carry out this most 
 excellent rule of the Church. In the fifteenth Canon, which 
 directs ' ' the Litany to be read on Wednesdays and Fridays, " 
 there is an injunction which shews in what manner the 
 practice of Daily Service ought to be kept up by the Laity as 
 well as the Clergy: "The minister, at the accustomed hours 
 of service, shall resort to the Church and Chapel, and, 
 warning being given to the people by tolling of a bell, shall 
 say the Litany prescribed in the Book of Common Prayer: 
 whrrnmto we icish every honseholder direUi'iuj iritliin half a mile 
 of the. Church to come, or send one at the least of his household, 
 ft to join loitli the Minister inpi'ayers." It was undoubtedly 
 tlie intention of the first Reformers, and of all who at any 
 time revised our Services, to have them used daily, Morning 
 and Evening, openly in the Church, by the Clergy and as many 
 of the Laity as may be able to attend. Many endowments 
 have been left for assisting to carry out this intention of the 
 Church; and the practice has been kept up in some parish 
 Churches (as well as in the Cathedrals) without any break, 
 except during the persecution of the seventeenth century. In 
 1724, when the population of London was only one-sixth of wliat 
 it is at the present time, there were seventy-five Churches open 
 daily for Divine Service ; and there are many proofs that the 
 same diligence in prayer was used in the country as well as 
 in large cities. 
 
 Such continual public acts of Divine Worship are expedient 
 for various reasous. [1] It is due to the honour of Almighty 
 God that the Church in every place consecrated to His service 
 sliould begin and end the day by rendering Him a service of 
 praise. [2] Each Church and parish being a corjjorate centre 
 and corporate whole, prayer for (iod"s grace and His mercy 
 sliould be offered nioming and evening, for the body which the 
 Church and such congregation as can assemble represents. 
 Thus the Divine Presence is drawn down to the Tabernacle 
 that It may thence sanctify the whole Camp. [3] The bene- 
 fit to the Clergy is very great, of offering Divine \A'orship, 
 prayer, and intercession, in the presence of, and, in company 
 with, some of their flock. [4] There are advantages to those 
 \\\\o frequently join in Divine Service which can only be fully 
 known liy experience, but which will then be appreciated a.s 
 blessings not otherwise to be obtained. [5] 'I'hc service of 
 tlic Sanctuary is tlic most real and true form of that daily 
 ilorning and I'jvening worship for which Family Prayer has 
 been originated as an imperfect substitute ; for it is the tnic 
 Common Prayer \see p. 82] of the Church offered in the Name 
 of Christ by two or three gathered together under His 
 authority, and according to His ordinance. 
 
 It may be noticed that the Act of Uniformity enjoins that 
 the Common Prayer shall be said on Sundays and lloly Days, 
 and on all other Days ; and that the title of our Morning and 
 Evening Service ia, "The Order for Morning or Evening 
 Prayer daily throughout the year." In the beginning of the 
 "Form of Prayer to be used at Sea "there is also this rubric, 
 "IT The Morning and Evening Service to be used daily at 
 Sea, shall be the same which is appointed in the Book of 
 Common Prayer." And the next ruliric is, "These two fol- 
 lowing Prayers are to be also said in Her Majesty's Navy every 
 day."
 
 OF CEREMONIES, 
 
 WHY SOME BE ABOLISHED, AND SOME RETAINED. 
 
 (~\F such Ceremonies as be used in the Church, 
 ^-^ cand have had their beginning by the insti- 
 tution of man, some at the first were of godly 
 intent and purpose devised, and yet at length 
 turned to vanity and superstition : Some entered 
 into the Church by uudiscreet devotion, and such 
 a zeal as was without knowledge ; and for because 
 they were winked at in the beginning, they grew 
 daily to more and more abuses, which not only for 
 their unj^rofitableness, but also because they have 
 much blinded the people, and obscured the glory 
 of God, are worthy to be cut away and clean 
 rejected: Other there be, which although they 
 have been devised by man, yet it is thought good 
 to reserve them still, as well for a decent order in 
 
 the Church (for the which they were first devised) 
 as because they pertain to edification, whereunto 
 all things done in the Church (as the Apostle 
 teacheth) ought to be referred. And although 
 the keeping or omitting of a Ceremony, in itself 
 considered, is but a small thmg, yet the wilful 
 and contemptuous transgression and breaking of 
 a common order and discipline is no small offence 
 before God. Let all things he done among you, 
 saith S. Paul, in a seemly and due order : The 
 appointment of the which order pertaineth not to 
 private men ; therefore no man ought to take in 
 hand, or presume to appoint or alter any publick 
 or common order in Christ's Church, except he be 
 lawfully called and authorized thereunto. 
 
 OF CEREMONIES. 
 
 This justification of the course taken at the Reformation 
 with respect to the Ceremonial part of Divine Worship was 
 probably written by Archbishop Cranmer, being included in 
 some early lists of his works. It was originally inserted at 
 the end of the Prayer Book, and was followed by some ritual 
 directions reprinted below. In 1552 the part "Of Cere 
 monies " was placed after the Preface, and these ritual direc- 
 tions were omitted. 
 
 " Certain Notes for the more plain Explication and decent 
 Ministration of Things contained in this Book. 
 
 "In the saying or singing of Matins and Evensong, baptiz- 
 ing and burying, the Minister, in parisli churches and chapels 
 airne.xed to the same, shall use a surplice. And in all cathe- 
 dral churches and colleges, tlie Archdeacons, Deans, Provosts, 
 Masters, Prebendaries, and Fellows, being Graduates, may 
 use in the quire, beside their surplices, such liood as pertaineth 
 to their several degrees which they have taken in any univer- 
 sity within tliis realm. But in all otlier places, every minister 
 sliall be at liberty to use any surplice or no. li; is also seemly, 
 that (jradnates, when tliey do preach, should use such hoods 
 as pertainetli to their several degrees. 
 
 "If And wlicnsoever tlie Bishop shall celebrate tlie holy 
 Communion in the church, or execute any other public minis- 
 tration, he shall have upun him, beside his rochette, a surplice 
 or albe, and a cope or vestment ; and also his pastoral staff in 
 liis liand, or else borne or holden by his chaplain. 
 
 "U As touching kneeling, crossing, holding up of hands, 
 knocking upon the breast, aud other gestures, they may be 
 used or left, as every man's devotion servetli, without blame. 
 
 "IT Also upon Christmas Day, Easter Day, the Ascension 
 Day, Whit-Sunday, and the feast of the Trinity, may be used 
 any part of Holy Scripture hereafter to be certainly limited 
 and appointed, in the stead of the Litany. 
 
 "II If there be a sermon, or for otlier great cause, the Cur- 
 ate, by his discretion, may leave out the Litany, Gloria in 
 Excelsis,' the Creed, the Homily, and the Exhortation to the 
 Communion." 
 
 1 The omission of this is not quite so stranpc as it seems at first : '* Ab 
 A'lventu Domini usque .id Nativitatem ejus (ab Septuagesinia usque in 
 Crenam Domini, cap. xlvii.], Te Deum Laudamus, Gloria in Ercelsis Deo. 
 Ite missa est, dimittimus, quia major gloria Novi Testamenti, quani Veteris! 
 
 There was a rubric printed at the beginning of the Com- 
 munion Service relating to the same subject : and as all three 
 documents are of the same date [a.d. 1549], it also is here 
 reprinted, so as to bring tliem under one view : — 
 
 "IT Upon the day, and at the time appointed for the minis- 
 tration of the holy Communion, the Priest that sliall execute 
 the holy ministry, shall put upon him tlie vesture appointed 
 for tliat ministration, that is to say, a white albe plain, with 
 a vestment or cope. And where there be many Priests or 
 Deacons, there so many shall be ready to help tlie Pi'iest in 
 the ministration, as shall be requisite ; and shall have upon 
 them likewise the vestures appointed for their ministry, that 
 is to s.ay, .albes with tunicles. " 
 
 Tlie sul>ject of Ceremonies being dealt with at large in the 
 Ritual Introduction, it is not necessary to go into much detail 
 respecting this document : Init a few notes are annexed point- 
 ing out tlie principles wliich actuated the Reformers of 1549 
 as tliey are indicated in tlieir explanation or apology. 
 
 institution of man] The distinction implied in these words 
 shews that Arehbisliop Cranmer and liis associates did not 
 consider tliemselves at liberty to alter any ceremonies of 
 Divine institution, such as the Laying on of Hands, or the 
 breaking of the Bread in the Consecration of the Holy Eucha- 
 rist. 
 
 turned to vanity and superstition'] The primitive love-feasts 
 and tlie kiss of peace are illustrations of this assertion ; so also 
 is the excessive use of the sign of the Cross, which provoked 
 a recoil equally superstitious, leading to the too general disuse 
 of it. 
 
 fiome entered . . . by undiscreet devotion] Of such a kind 
 were the ceremonies connected with images, and even witli 
 relics. These ceremonies were prompted, in the first instances, 
 by the best of feelings ; but, in the course of time, acts and 
 words of veneration towards the saints of God became per- 
 verted into usages whicli can hardly be distinguished from 
 idolatry, and thus "obscured the glory of God"- instead of 
 presenting it more clearly to the eyes of His worshippers. 
 
 cujus typum infra Adventum Domini observamus." [Micrologus de Ecc. 
 Observat. cap. xxx.] It was lilcewise omitted in Septuagesinia and on 
 Innocents' Day. Tliere was also a limitation of its use on Palm Sunday, 
 "in Ecclesiis in quibus chrisma conficitur, et nou in ajiis" [Dtband. 
 K/ition. div. off. vi. 75. 2]: and one of the first rubrics in the Sacramentary 
 of St. Gregory is, " Quando vero Litania agitur, neque Gloria in Excelsis 
 Deo, neque Alleluia canitur." 
 ' Ado. Ep. 55 ad Januarium, c. xix. § 35 (al. Ep. 119).
 
 SDf Ceremonies. 
 
 107 
 
 And whereas in this our time, the minds of men 
 are so divers that some think it a great matter of 
 conscience to dej^art from a piece of the least of 
 their Ceremonies, they be so addicted to their old 
 customs ; and again on the other side, some be so 
 new-fangled that they would innovate all things, 
 and so despise the old that nothing can like them 
 but that is new : It was thought expedient, not so 
 much to have respect how to please and satisfy 
 either of these parties, as how to please God, and 
 profit them both. And yet lest any man should 
 be offended, whom good reason might satisfy, here 
 be certaia causes rendered why some of the 
 accustomed Ceremonies be put away, and some 
 retained and kept still. 
 
 Some are put away because the great excess 
 and multitude of them hath so increased in these 
 latter days that the burden of them was intoler- 
 able ; whereof S. Augustine in his time com- 
 plained that they were grown to such a number 
 that the estate of Christian people was in worse 
 case concerning that matter than were the Jews. 
 And he counselled that such yoke and burden 
 should be taken away as time would serve quietly 
 to do it. 
 
 But what would S. Augustine have said if he 
 had seen the Ceremonies of late days used among 
 us, whereunto the multitude used in his time was 
 not to be compared ? This our excessive multi- 
 tude of Ceremonies was so great, and many of 
 them so dark, that they did more confound and 
 darken, than declare and set forth Christ's benefits 
 unto us. 
 
 And besides this, Christ's Gospel is not a Cere- 
 
 monial Law (as much of 3Toses' Law was), but it 
 is a Religion to serve God, not in bondage of the 
 figure or shadow, but in the freedom of the spirit ; 
 being content only with those Ceremonies which 
 do serve to a decent Order and godly Discipline, 
 and such as be apt to stir up the dull mind of man 
 to the remembrance of his duty to God by some 
 notable and special signification whereby he might 
 be edified. 
 
 Furthermore, the most weighty cause of the 
 abolishment of certain Ceremonies was, That they 
 were so far abused, partly by the superstitious 
 blindness of the rude and unlearned, and partly 
 by the unsatiable avarice of such as sought more 
 their own lucre than the glory of God, that the 
 abuses could not well be taken away, the thing 
 remaining still. But now as concerning those 
 persons which peradventure will be offended for 
 that some of the old Ceremonies are retained still. 
 If they consider that without some Ceremonies it 
 is not possible to keep any Order, or quiet Disci- 
 pline in the Church, they shall easily perceive just 
 cause to reform their judgements. And if they 
 think much that any of the old do remain, and 
 would rather have all devised anew : Then such 
 men granting some Ceremonies convenient to be 
 had, surely where the old may be well used, there 
 they cannot reasonably reprove the old only for 
 their age, without bewraying of their own folly. 
 For in such a case they ought rather to have 
 reverence unto them for their antiquity, if they 
 will declare themselves to be more studious of 
 unity and concord than of innovations and new- 
 fangleness, which (as much as may be with true 
 
 Some are put away because the great excess] The minute 
 directions given in the rubrics of the old Service-books often 
 occupy page after page, while the prayers to which they are 
 annexed occupy only a few lines ; and it must be a matter of 
 grave doubt, whether any more than a small fraction of the 
 ceremonies latterly used in tlie celeljration of the Holy Euclja- 
 rist were intelligible to any but experienced priests. 'I'ljcir 
 excess had become insupportable both to the Clergy and the 
 people, and the meaning of many had quite passed away. 
 Nor is there any reason to doubt the assertion that many 
 ceremonies were so abused through ignorance on the one hand, 
 and corruption on the other, "that the abuses could not well 
 be taken away, the thing remaining still ;" a state of things 
 liad in fact grown up which rc((uired strong measures for its 
 reformation. 
 
 whrreof S. Auijustine in Ids tinii'. complained] St. Augustine's 
 words are as follows : "I cannot, however, sanction with my 
 approbation those ceremonies which are departures from the 
 custom of the Church, and are institutcil on the pretext of 
 being symbolical of some holy mystery ; although, for the sake 
 of avoiding offence to the piety of some and the pugnacity of 
 others, I do not venture to condemn severely many things of 
 this kind. But this I deplore, and have too much occasion 
 to do so, that comparatively little attention is paid to many 
 of the most wholesome rites which Scripture has enjoined ; 
 and that so many false notions everywhere prevail, that more 
 severe rebuke would be administered to a man who should 
 touch the ground witli his feet bare during the octaves (before 
 his baptism), than to one who drowned his intellect in dnmken- 
 ness. My opinion therefore is that wherever it is possible, all 
 those things shoukl be abolished without hesitation which 
 
 neither have wan-ant in Holy Scripture, nor are found to have 
 been appointed by councils of bishops, nor are confirmed lij- 
 the practice of the universal Church, but are so infinitely 
 various, according to the different customs of different 
 places, that it is with diUiculty, if at all, that the reasons 
 which guided men in appointing them can be discovered. For 
 even altliough nothing be found, perhaps, in which they are 
 against the true faith ; yet the Cliristian religion, wlncli God 
 in His mercy made free, appointing to lier sacraments very 
 few in number, and very easily observed, is by these burden- 
 s(mio ceremonies so oppressed that the condition of the 
 Jewisli Church itself is preferable : for although they 
 have not known the time of their freedom, they are 
 subjected to burdens imposed by tlie law of Cod, not by 
 the vain conceits of men. The Church of Cod, Iiowever, 
 being meanwhile so constituted as to enclose much chaff and 
 many tares, bears with many things; yet if anything be con- 
 trary to the faith or to holy life, she does not approve of it 
 either by silence or by iiracticc." [Arc A'/). Iv. ;S5.] 
 
 But now as concerninrj those, persons] Extreme and super- 
 stitious opinions ag.ainst ceremonies were beginning to be as 
 great a trouble to the Church as the extravag.ant .and super- 
 stitious use of them had been. The jirinciples here enuuci.ated 
 against the enthusiasts who held them are: [1] That some 
 ceremonies are absolutely essential to the order and decency 
 of Pivine Service. [2] That to invent new ones altogether 
 would 1)0 as presumptuous as unnecessary. [,SJ That tTic old 
 ones which were retained under the new system of the Church 
 of England were of an edifying kind. [4] That the cere- 
 monies retained were never likely to be abused as those which 
 were set aside had been.
 
 io8 
 
 ffl)f Cctemonics. 
 
 setting forth of Christ's Keligion) is always to be 
 eschewed. Furthermore, such shall have no just 
 cause with the Ceremonies reserved to be offended. 
 For as those be taken away which were most 
 abused, and did burden men's consciences without 
 any cause ; so the other that remain are retained 
 for a Discipline and Order, which (upon just 
 causes) may be altered and changed, and therefore 
 are not to be esteemed equal with God's Law. 
 And moreover, they be neither dark nor dumb 
 Ceremonies, but are so set forth that every man 
 may understand what they do mean, and to what 
 use they do serve. So that it is not like that they 
 
 in time to come should be abused as other have 
 been. And in these our doings we condemn no 
 other Nations, nor prescribe any thing but to our 
 own people only : For we think it convenient that 
 every Country should use such Ceremonies as they 
 shall think best to the setting forth of God's 
 honour and glory, and to the reducing of the 
 people to a most perfect and godly living, with- 
 out error or superstition ; and that they should 
 put away other things which from time to time 
 they perceive to be most abused, as in men's 
 ordinances it often chanceth diversely in divers 
 countries. 
 
 toe condemn no other Nations] This excellent sentence 
 strongly illustrates the temperate spirit in which the official 
 work of the Keformation of the Church of England was con- 
 ilucted. Recognizing the right which a national Church 
 possessed to make such changes as may be expedient (subject 
 to the retention of Catholic essentials), the Reformers acted 
 upon it; but they also recognized it for other Churches as 
 well as for that of Kugland, and claimed to be the advocates 
 of change and reconstruction only within tlie bounds of their 
 legitimate jurisdiction. So sound a principle deserves tlie 
 highest respect, and should be acted upon at all times. Had 
 it been adhered to by the foreign party as well as by the 
 official guides of the Reformation, a great schism would have 
 been prevented. 
 
 divcrseli/ in divers counlrien] Xo doubt tliere are many 
 Ceremonies used in the Eastern Church, and in southern 
 countries of Europe, which seem unprofitable, and even worse, 
 to persons brouglit up under a different system, and under 
 
 diti'erent circumstances : but to those who use them they may 
 be a true vehicle of adoration as regards Him A^'hom they 
 M'orship, and of wholesome religious emotion as respects them- 
 selves. St. Augustine's words on this point also might well 
 have been quoted. "I am surprised," he wrote to Januarius, 
 "at your expressing a desire tliat I should write anything 
 in regard to those ceremonies which are found diiTerent in 
 different countries, because there is no necessity for my doing 
 this ; and moreover, one most excellent rule must be observed 
 in regard to these customs, when they do not in any waj' 
 oppose eitlier true doctrine or sound morality, but contain 
 some incentives to the better life, viz. that wherever we 
 see them obs(,TVcd or know them to be established, we 
 should not only refrain from finding fault with them, but 
 even recommend them by our approval and imitation, un- 
 less restrained by fear of doing greater harm than good 
 i by this course, through the infirmity of others." [Aug. Ep. 
 Iv. 34.]
 
 THE ORDER 
 
 HOW THE PSALTER IS APPOINTED TO BE READ. 
 
 T^HE Psalter shall be read through once every 
 Month, as it is there appointed, both for 
 Morning and Evening Prayer. But in February 
 it shall be read only to the Twenty-eighth or 
 Twenty-ninth day of the Month 
 
 And whereas January, March, May, July, 
 August, October, and December have One-and- 
 thirty days apiece ; It is ordered that the same 
 Psalms shall be read the last day of the said 
 months which were read the day before : So that 
 the Psalter may begin again the first day of the 
 next month ensuing. 
 
 And whereas the cxixth Psalm is divided 
 into xxii. Portions, and is overlong to be read 
 at one time ; It is so ordered that at one time 
 shall not be read above four or five of the said 
 Portions. 
 
 And at the end of every Psalm, and of every 
 such part of the cxixth Psalm, shall be repeated 
 this Hymn, 
 
 Glory be to the Father, and to the Son : and to 
 the Holy Ghost ; 
 
 As it xvas in the beginning, is nmv, and ever 
 shall be : world ^oithout end. Amen. 
 
 Note, that the Psalter followeth the Division of the Hebrews, and the Translation of the Great 
 English Bible set forth and used in the time of King Henry the Eighth, and Edivard the Sixth. 
 
 THE PSALTER. 
 Full i)otP8 on the Psalter will be found in the Introduction to the Psalma.
 
 [a.D. 1871.] I [A.D. 1662.] 
 
 THE ORDER 
 
 HOW THE REST OF HOLY SCRIPTURE IS APPOINTED TO BE READ. 
 
 T^HE Old Testament is appointed for the First Lessons at Morning and Evening Prayer, so as the 
 most part thereof will be read every year once, as in the Calendar is appointed. 
 The New Testament is appointed for the Second Lessons at Morning and Evening Prayer, and 
 shall be read over orderly every year 
 
 thrice, besides the Epistles and Gospels ; except 
 the Apocalypse, out of which there are only 
 
 twice, once in the morning and once in the even- 
 ing, besides the Epistles and Gospels, except the 
 Apocalypse, out of which there are only certain 
 Lessons appointed at the end of the year, and 
 
 certain jjroper Lessons appointed upon divers Feasts. 
 And to know what Lessons shall be read every day, look for the day of the Month in the Calendar 
 following, and there ye shall find the Chapters and portions of Chapters that shall be read for the 
 Lessons, both at Morning and Evening Prayer, except only the moveable Feasts, which are not in the 
 Calendar, and the immoveable, where there is a blank left in the column of Lessons, the Proper 
 Lessons for all which days are to be found in the Table of Proper Lessons. 
 
 If Evening Prayer is said at two different times 
 in the same place of worship on any Sunday 
 (except a Sunday for which alternative Second 
 Lessons are specially appointed in the table), the 
 Second Lesson at the second time may, at the 
 discretion of the minister, be any chapter frona 
 the four Gospels, or any Lesson appointed in the 
 Table of Lessons from the four Gospels. 
 
 Upon occasions, to be approved by the Ordinary, 
 other Lessons may, with his consent, be substituted 
 for those which are appointed in the Calendar. 
 
 And note. That whensoever Proper Psalms or Lessons are appointed, then the Psalms and Lessons 
 of ordinary course appointed in the Psalter and Calendar (if they be different) shall be omitted for 
 that time. 
 
 Note also. That upon occasions to be appointed 
 by the Ordinary, other Psalms may, with his con- 
 sent, be substituted for those appointed in the 
 Psalter. 
 
 If any of the Holy-days for which Proper Lessons 
 are appointed in the table fall upon a Sunday 
 which is the first Sunday in Advent, Easter Day, 
 Whitsunday, or Trinity Sunday, the Lessons 
 appointed for such Sunday shall be read, but if it 
 fall upon any other Sunday, the Lessons appointed 
 either for the Sunday or for the Holy-day may be 
 read at the discretion of the minister. 
 
 THE SYSTEM OF THE LESSONS. 
 There are many indications in tlie writings of the Fathers. 
 iu the Apostolical Canons and Constitutions, and in otlifi- 
 
 Christian writings, that Scripture Lections or "Lessons" were 
 in use in another form than in that of Eucharistic Gospels and 
 Epistles, from tlie earliest ages of the Cliristian Church. It 
 may almost be said to be inevitable that the possession of so
 
 €:i)c ^pstcm of the lessons. 
 
 Ill 
 
 Note also, That the Collect, Epistle, and Gospel appointed for the Sunday shall serve all the 
 week after where it is not in this book otherwise ordered. 
 
 rich a treasure as the Holy Scriptures of the Old and New 
 Testament should lead to its free use iu public reading during 
 Divine Service : but it would also be a custom derived from the 
 Jewish Church, in which the Law and the Prophets were read 
 every Sabbath Day, probably from the time of the Captivity.' 
 The general system now used in the Western Cliurch is sub- 
 stantially that whicli was reoonstnicted iu the f5ftli and sixth 
 
 centuries under the direction of Gelasius and St. Gregory the 
 Great, by whom tlie Offices of the Church and its liturgical 
 customs were brought into an uniform order. It may be 
 traced in the ancient Breviaries, and in the works of liturgical 
 writers, such as Rupertus Tuitensis [a.d. 1100] and Amalarius 
 [a.d. 820-27], and is shewn in the following Table side by 
 side witli the Prayer Book system : — 
 
 § Table sherving Ancient and Modem Systems of Lessons. 
 
 Seasons. 
 
 Possible Limits 
 OF Seasons. 
 
 Ancient System. 
 
 Modern English System. 
 
 Sdhdats. 
 
 Daily. 
 
 A.D. 1662. 
 
 a.d. 1871. 
 
 A.D. 1662. 
 
 a.d. 1871. 
 
 Advent. 
 
 November 27th. 
 Decemher 24th. 
 
 Isaiah. 
 
 Isaiah. 
 
 Is.iiah [4th 
 Sunday, Job ; 
 
 6tli and 6th 
 Sundays, Pro- 
 verbs]. 
 
 Isaiah 
 
 [Xov. 23rd- 
 
 Dec. ."ilst]. 
 
 Isaiah 
 
 [Nov. 19th— 
 
 Dec. 81st]. 
 
 Christmas 
 
 and 
 Epipbany. 
 
 December 25th. 
 Jriimnry. 
 February 16th. 
 
 St. Paul's Epistles. 
 
 Pentateuch 
 [Jan. 1st— 
 March 10th] 
 
 Pentateuch 
 [Jan. 1st — 
 March 3Ist]. 
 
 Septuagesiraa 
 
 to 
 
 Passion Sunday. 
 
 January ISth. 
 Febniarj'. 
 March. 
 April 11th. 
 
 Genesis 
 
 and 
 Exodus. 
 
 Pentateuch. 
 
 Pentateuch. 
 
 Joshua — 
 
 Esther 
 
 [March llth— 
 
 June 3rd]. 
 
 Passion Sunday 
 
 to 
 
 Easter. 
 
 March 8th 
 April 25th. 
 
 Jeremi-ah. 
 
 Lamentations 
 [Holy Week]. 
 
 Joshua— 
 
 Esther 
 
 [Ajiril 1st- 
 
 June 28th]. 
 
 Easter 
 Week. 
 
 March 22nd. 
 April. 
 May 1st. 
 
 Gospels. 
 
 Octave of 
 
 Easter 
 
 to Pentecost. 
 
 March 29th. 
 April. 
 May. 
 June 13th. 
 
 Revelation, 
 
 Acts, 
 Catholic 
 Epistles. 
 
 Job— 
 Ecclesiastes 
 [June 4th— 
 July 16th]. 
 
 Pentecost 
 to 
 
 May 10th. 
 
 June. 
 
 July. 
 
 Kings 
 
 and 
 
 Chronicles. 
 
 Joshua- 
 Kings, 
 Jeremiah— 
 Habakkuk, 
 
 Proverbs. 
 
 Joshua- 
 Chronicles, 
 Jeremiah- 
 
 Malachi. 
 
 Job — Eccles. 
 
 (June 30th- 
 
 Aug. Sth.] 
 
 Jeremiah— 
 
 Malachi 
 [July 17lh— 
 Sept. 27tli]. 
 
 August. 
 
 5 Books of Solomon. 
 
 Jeremiah — 
 
 Malachi 
 [Aug. iith- 
 Oct. 27th]. 
 
 September. 
 
 Job, Tobit, 
 Ezra, Esther. 
 
 Advent. 
 
 
 Tobit— 
 
 Bel and Dragon 
 
 [Sept. 28th- 
 
 Nov. 23rd). 
 
 October. 
 
 Maccabees. 
 
 Wisdom- 
 
 Baruch 
 
 [Oct. 29th— 
 
 Nov. 16th]. 
 
 November. 
 December 2nd. 
 
 Ezekiel, Daniel, 
 
 and Twelve 
 Minor Prophets. 
 
 As regards the more particular details of this arrangement, 
 it may be said that the Breviary system of reading- Holy 
 Scripture was very similar in principle to that winch the 
 Prayer Book retains iu the Coiunuuiiou Service. Short 
 selections were made from different books of tlie Holy Bible, 
 and these were read successively (.sometimes three, and at 
 others uinc), "responds," or sliort antlicms (intended to 
 answer in character to the Lesson read), being sung after each. 
 But the whole of the Lessons of the day were rarely taken 
 from Holy Scripture, some being usually extracts from 
 Patristic writings, or the Lives of Saints. Nor, probably, 
 were the Scripture Lections often read to the end, for there 
 was a rubric to the following eflTcct: "Then let the same 
 clerk who pronounces the Hencdiction " before the Lesson, 
 " when enough at his discretion has been read, say, But Thou, 
 
 1 On the Jewish system of Lessons, see the Annotated Bible, Lfxiii, Ixxiv, 
 from whence also the above Table is taken. 
 
 and let the clerk-reader respond, Lord, have mercy upon 
 us; which shall be observed throughout the year." [Cham- 
 BEHs" liar. I'sall. p. 48, from the Arliiiijliam Brcviarij in Salisb. 
 Cath.] Tlic principal olhciating minister thus used his dis- 
 cretion as to the length of the Lesson, stopping the reader as 
 soon as he thought lit. 
 
 Tlio rcsponsory system of reading Holy Scripture is still 
 retained in its old form in the case ot tlie Ten Commaiidnients 
 when said at tlie Communion Service ; but one of tlie jirincipal 
 cliangcs maile in l.'i49 was the substitution for it of longer 
 and continuous Lessons, — generally whole chapters, — witli 
 rcsponsory Canticles, sung at llie end only. No doubt tliis was 
 a return to ancient practice, as it is said to be in the original 
 preface to the Prayer Book. The P.reviary system in use in 
 the lifteenth century appears to have liecn the result of 
 attempts to refine the use of Scripture iu the Offices of the 
 Church to a degi'ec of pointedncas whicli it never really 
 attaiued, and which perhaps it was almost beyond human
 
 112 
 
 Ipropcr iLcs0on0. 
 
 
 1 PROPER LESSONS 
 
 
 
 
 TO BE READ AT MORNING AND EVENING PRAYER ON THE SUNDAYS AND OTHER HOLY-DAYS 
 
 
 THROUGHOUT THE YEAR. 
 
 
 
 
 11 LESSONS PEOPEE FOE SUNDAYS. 
 
 [1871.] 
 
 [1662.] 
 
 
 Mattins. 
 
 Evcnso7tg. 
 
 Mattins. 
 
 Evmscmg, 
 
 Sundays of Advent. 
 
 
 
 
 
 
 
 
 The first. 
 
 Isaiah i. 
 
 Isaiali ii. or Isaiali iv. v. 2. 
 
 Isaiah 
 
 i. 
 
 Isaiah ii. 
 
 ii. 
 
 V. 
 
 xi. to a'. 11 ,. xxiv. 
 
 
 V, 
 
 xxiv. 
 
 iii. 
 
 XXV. 
 
 xxvi. „ xxviii. v. 5 to ii. 19. 
 
 
 XXV, 
 
 xxvi. 
 
 iv. 
 
 XXX. to V. '27. 
 
 xxxii. ,, xxxiii. v. 2 to v. 23. 
 
 
 XXX, 
 
 xxxii. 
 
 Sujidays after Christmas. 
 
 
 
 
 
 
 The fiist. 
 
 XXXV. 
 
 xxx^-iii. ,, xl. 
 
 
 xxxvii. 
 
 XXX viii. 
 
 ii. 
 
 xlii. 
 
 xliii. „ xliv. 
 
 
 xii. 
 
 xliii. 
 
 Sundays after the Epiphany. 
 
 
 
 
 
 
 The first. 
 
 Ii. 
 
 Iii. t>. 13 and liii. ,, liv. 
 
 
 xliv. 
 
 xlvi. 
 
 ii. 
 
 Iv. 
 
 Ivii. ., Ixi. 
 
 
 li. 
 
 liii. 
 
 iii. 
 
 Ixii. 
 
 Ixv. „ Ixvi. 
 
 
 Iv. 
 
 Ivi, 
 
 iv. 
 
 Job xxvii. 
 
 Job xxviii. ,, Job xxix. 
 
 
 Ivii. 
 
 Iviii, 
 
 V. 
 
 Prov. i. 
 
 Prov. iii. ., Prov. viii. 
 
 
 lix. 
 
 Ixiv, 
 
 vi. 
 
 ix. 
 
 xi. ,, XV. 
 
 
 Ixv, 
 
 Ixvi, 
 
 Septiiagesimu. 
 
 
 
 
 
 
 1 Lesson. 
 
 Gen. i. and ii. to v. 4. 
 
 Gen. ii. v. 4 „ Job xxx\iii. 
 
 Gen, 
 
 i. 
 
 Gen, ii. 
 
 2 Lesson. 
 
 Rev. xxi. to )'. 9. 
 
 Rev. xxi. r. lo xxii, f.ii. 
 
 
 
 
 Scxagesima. 
 
 
 
 
 
 
 1 Lesson. 
 
 Gen. iii. 
 
 Gen. vi. ., Gen. viii. 
 
 
 iii. 
 
 vi. 
 
 Quinquagesima. 
 
 
 
 
 
 
 1 Lesson. 
 
 ix. to V. 20. 
 
 xii. „ xiii. 
 
 
 ix, to V. 20, 
 
 xii. 
 
 Sundays in Lent. 
 
 
 
 
 
 
 The first. 1 Lesson. 
 
 xix. V. 12 to t.. .■!0. 
 
 xxii. to !•. 20 „ xxiii. 
 
 
 xix, to V. 30, 
 
 xxii. 
 
 ii. 
 
 xxvii. to i\ 41. 
 
 xxviii. ,, xxxii. 
 
 
 xxvii. 
 
 xxxiv. 
 
 iii- „ 
 
 xxxvii. 
 
 xxxix. ,, xl. 
 
 
 xxxix. 
 
 xlii. 
 
 iv. „ 
 
 xlii. 
 
 xliii. „ xiv. 
 
 
 xliii. 
 
 xiv. 
 
 V. ,, 
 
 Exod. iii. 
 
 Exodus v. ,, Exodus vi. to v. 14. 
 
 Exod, 
 
 iii. 
 
 Exod. V. 
 
 vi. ,, 
 
 ix. 
 
 X. „ xi. 
 
 
 ix. 
 
 X. 
 
 2 Lesson. 
 
 Matt. xxvi. 
 
 IjUke xix. V. 2S „ Luke xx. v. 9 to r. 21. 
 
 Matt, 
 
 xxvi. 
 
 Heb. V. to r. 11. 
 
 Easter Day. 
 
 
 
 
 
 
 1 Lesson. 
 
 Exod. xii. to V. 29. 
 
 Exodus xii. V. 29 „ Exodus xiv. 
 
 Exod, 
 
 xii. 
 
 Exod. xiv. 
 
 2 Lesson. 
 
 Rev. i. V. 10 to t'. 10. 
 
 Jolui XX. V. 11 to V. 19 ., Rev, v. 
 
 Rom, 
 
 vi. 
 
 Acts ii. V. 22. 
 
 Sundays after Easter. 
 
 
 
 
 
 
 The first. 1 Lesson. 
 
 Num. xvi. to V. 36. 
 
 Num, xvi. f. 36 „ Num. xvii. lo v. 12. 
 
 Num, 
 
 xvi. 
 
 Num. xxii. 
 
 2 Lesson. 
 
 1 Cor. XV. to t>. 29. 
 
 John XX. r. 24 to r. 30. 
 
 
 
 
 ii. 1 Lesson. 
 
 Num. XX. to V. 14, 
 
 Num. XX. r. 14 to xxi, 1'. 10,, xxi. r. 10. 
 
 
 xxiii. xxiv. 
 
 XXV. 
 
 iii. „ 
 
 xxii. 
 
 xxiii. ,, xxiv. 
 
 Dent, 
 
 iv. 
 
 Dent. V. 
 
 iv. 
 
 Deut. iv. to v. 23. 
 
 Deut. iv. !'. 23 to r. 41 „ Deut. v. 
 
 
 vi. 
 
 Vii. 
 
 V. ,) 
 
 vi. 
 
 ix. ,, X. 
 
 
 viii. 
 
 ix. 
 
 Stinday after Ascension Day. 
 
 
 
 
 
 
 1 Lesson. 
 
 XXX. 
 
 xxxiv. ,, Joshua i. 
 
 
 xii. 
 
 xiii. 
 
 Whitsunday. 
 
 
 
 
 
 
 1 Lesson. 
 
 xvi. to t'. 18. 
 
 Isaiah xi. ,, Ezekiel xx.xvi. i: 25. 
 
 
 xvi, to r, IS, 
 
 Isaiah xi. 
 
 2 Lesson. 
 
 Rom. viii. to v, IS. 
 
 Gal. V. J), lii ,, Acts xviii. i^. 24 to xix. 
 
 Acts 
 
 X. V. 84, 
 
 Acts xix. to V. 21. 
 
 Trinity Sunday. 
 
 
 [v. 21. 
 
 
 
 
 1 Lesson. 
 
 Isaiah \i. to v. 11. 
 
 Gen. xviii. „ Gen. i. and ii. to v. 4. 
 
 Gen, 
 
 i. 
 
 Gen. xviii. 
 
 2 Lesson. 
 
 Rev. i. to V. 9. 
 
 Epli. iv. to V. 17 ,, Matt. iii. 
 
 Matt, 
 
 iii. 
 
 1 John V. 
 
 Sundays after Trinity. 
 
 
 
 
 
 
 The first. 
 
 Josh. iii. V. 7 to iv. i'. 10. 
 
 Joshua v. 11. 13 to vi. r. 21 „ Joshua xxiv. 
 
 Josh. 
 
 X, 
 
 Josh, xxiii. 
 
 ii. 
 
 Judges iv. 
 
 Judges V. „ Judges vi. v. 11, 
 
 Judg, 
 
 iv. 
 
 Judg. V. 
 
 iii. 
 
 1 Sam. ii. to v. 27. 
 
 1 Sam, iii. „ 1 Sam. iv. to v. 19. 
 
 ISam 
 
 ii. 
 
 1 Sam. iii. 
 
 iv. 
 
 xii. 
 
 xiii, „ Ruth i. 
 
 
 xii. 
 
 xiii. 
 
 V. 
 
 XV. to 1'. 24. 
 
 xvi, „ 1 Sara, xvii. 
 
 
 XV. 
 
 xviL 
 
 vi. 
 
 2 Sam. i. 
 
 2 S.am. xii. to t'. 24 ,,2 Sam. xviii. 
 
 2 Sam 
 
 xii. 
 
 2 Sam. xix. 
 
 vii. 
 
 1 Cliron. xxi. 
 
 1 Chron. xxii. „ 1 Chron. xxviii. to i'. 21. 
 
 
 xxi. 
 
 xxiv. 
 
 viii. 
 
 xxix. 1'. 9 to i\ 20. 
 
 2 Chron. i. ,, 1 Kings iii. 
 
 1 Kings xiii. 
 
 1 Kings xvii. 
 
 ix. 
 
 1 Kings X. to V. 25. 
 
 1 Kings xi. to r. 1.0 „ xi. v. 26. 
 
 
 xviii. 
 
 xix. 
 
 X. 
 
 xii. 
 
 xiii. „ xvii. 
 
 
 xxi. 
 
 xxii. 
 
 xi. 
 
 xviii. 
 
 xix. ,, xxi. 
 
 2 Kings V. 
 
 2 Kings ix. 
 
 xii. 
 
 xxii. to V. 41 
 
 2 Kings ii, to v. li! „ 2 Kings iv, v. 8 to i'. 38, 
 
 
 X. 
 
 xviii. 
 
 xiii. 
 
 2 Kings V. 
 
 vi, to v. 24 ,, vii. 
 
 
 xix. 
 
 xxiii. 
 
 xiv. 
 
 ix. 
 
 X, to r. 32 „ xiii. 
 
 Jer. 
 
 v. 
 
 Jer. xxii. 
 
 XV. 
 
 xviii. 
 
 xix. „ xxiii. to v. 31. 
 
 
 xxxv. 
 
 xxxvi. 
 
 xvi. 
 
 2 Cliron. xxxvi. 
 
 Nelieni. i. and ii. to r. 9 ,, Neliem. viii. 
 
 Ezek. 
 
 ii. 
 
 Ezek. xiii. 
 
 xvii. 
 
 Jercm. v. 
 
 Jerem, xxii. „ Jcreni. xxxv. 
 
 
 xiv. 
 
 xviii. 
 
 xviii. 
 
 xxxvi. ; Ezelviel ii. „ Ezcltiel xiii. to r. 17. 
 
 
 XX. 
 
 xxiv. 
 
 xix. 
 
 Ezeliiel xiv. , xviii. „ xxiv. v. 15. 
 
 Dan. 
 
 iii. 
 
 Dan. vi. 
 
 XX. 
 
 xxxiv. 
 
 xx.xvii. ,, Daniel i. 
 
 Joel 
 
 ii. 
 
 Micah vi. 
 
 xxi. 
 
 Daniel iii. 
 
 Daniel iv. ,, v. 
 
 Hab. 
 
 ii. 
 
 Prov, 1, 
 
 xxii. 
 
 vi. 
 
 vii. i>. n „ xii. 
 
 Prov. 
 
 ii. 
 
 iii. 
 
 xxiii. 
 
 Hoiica xiv. 
 
 Joel ii. r. 21 „ Joel iii. v. 9. 
 
 
 xi. 
 
 xii 
 
 xxiv. 
 
 Amos . iii. 
 
 Amos v. ,, Amos ix. 
 
 
 xiii. 
 
 xiv. 
 
 XXV. 
 
 Micah iv. and v. to t: 8. 
 
 Mieah vi, „ Micah vii. 
 
 
 XV. 
 
 xvi. 
 
 xxvi. 
 
 Haliak. ii. 
 
 Habak, iii, „ Zeph, iii. 
 
 
 xvii. 
 
 xix. 
 
 xxvii. 
 
 Eccles. xi. and xii. 
 
 Haggai ii, to r, 10 „ Malachi iii, and iv. 
 
 
 
 
 Note.— That the Lesson 
 
 appointed in tlie above Table for tlic Twenty-seventh Sunday after -Trinity shaU 
 
 
 always be read on the Sunday next before Advent. 
 
 
 
 
 skill to give to it. And although such a pointednesa is well 
 adapted for educated and devotionally trained minds, it would 
 not produce the effect desired upon mixed congregations, and 
 was better fitted for monastic than for popular use. 
 
 Some changes in the direction of our present Lectionary 
 
 were made in the new and reformed editions of the Salisbury 
 Portiforium, which were printed in 1516 and 1531 ; and more 
 extensively by Cardinal Quignonez in his Pieformed Roman 
 Breviary of 15.S6, In this latter, two Lessons were appointed 
 for ordinai-y days, one from the Old and another from the
 
 Proper Heasons 
 
 113 
 
 H LESSONS PROPER FOR HOLYDAYS. 
 
 1871. 
 
 1662. 
 
 1871. 
 
 1662. 
 
 St. Andreio. 
 
 Mnttina. 
 
 Evensong. 
 
 ' 3lattins. 
 
 vensong. 
 
 Easter Even. 
 
 Mattins. 
 
 Evetisonff. 
 
 Mattins. 
 
 Evensong. 
 
 1 Lesaon. 
 
 IsfL liv! 
 
 Isa. 1st. to V. 17. 
 
 Proverbs xx. 
 
 Proverbs xxi. 
 
 1 Lesson. 
 
 Zechariah ix. 
 
 Hosea v. y. 8 to 
 
 Zech. ix. 
 
 Exodus xiii. 
 
 2 Lesson- 
 
 John i. v. 35 to v. 
 
 Johnxii.u.20to«. 
 
 
 
 
 
 (vi. V. 4. 
 
 
 
 Si. Thomas. 
 
 143. 
 
 T - X. t^- 
 
 1 
 
 
 2 Lesson. 
 
 Luke xxiii. y. SO. 
 
 Rom. vi. to y. 14. 
 
 Luke xxiii. y. 50. 
 
 Hebrews iv. 
 
 1 Lesson. 
 
 Job xlii. to V. 7. 
 
 Isaiah xxxT. 
 
 1 xsiii. 
 
 ssiv. 
 
 Monday in 
 
 
 
 
 
 2 Lesson. 
 
 John XX. V. 19 to 
 
 John xiv. to v. 8. 
 
 
 
 Easter Week. 
 
 
 
 
 
 Nativity of 
 
 [w. 24. 
 
 
 1 
 
 
 1 Lesson. 
 
 Exod. rv. to y. 22. 
 
 Cant. ii. v. 10. 
 
 Exodus xvi. 
 
 Exodus xvii. 
 
 Christ. 
 
 
 , . . f"- 1" 
 
 
 Iv. 17. 
 
 2 Lesson. 
 
 Lukexxiv.tov.l3. 
 
 Matt, xxviii. toy. 
 
 Matt, xxviii. 
 
 Acts iii. 
 
 1 Lesson. 
 
 Isaiah ix. to v. 8. 
 
 Isaiah Tii.u. 10 to 
 
 Isaiah ix. to v. 8. 
 
 Isaiah Til. u 10 to 
 
 Tuesday in 
 
 
 (10. 
 
 
 
 2 Lesson. 
 
 Luke ii. to v. 15. 
 
 Tit. iii. V. 4 tor. 9. 
 
 Luke ii. to v. 15. 
 
 Tit. iii. u. 4 toy. 9. 
 
 Easter Week. 
 
 
 
 
 
 St. Stephen. 
 
 
 [15 to u. 2a. 
 
 
 
 1 Lesson. 
 
 2 Kings xiii. v. 14 
 
 Ezek. sxxvii. toy. 
 
 EsoduB XX. 
 
 Exodus xxxii. 
 
 1 Lesson. 
 
 Geo. iv. to V. 11. 
 
 2 Chron. xxiT. v. 
 
 ProTerbs xx\-iii. 
 
 Eccles. iv. (v. 55. 
 
 
 [to V. 22. 
 
 [15. 
 
 
 
 2 Lesson. 
 
 Acts vi. 
 
 Acts viii. to r, 9, 
 
 Acts vi. V. 8 and 
 
 Acts ^ii. V. 30 to 
 
 2 Lesson. 
 
 John ssi. to v. 15. 
 
 John xxi. V. 15. 
 
 Lukexxiv.tov.13. 
 
 1 Cor. XV. 
 
 St. John Evanr 
 
 
 
 [vii. to V. 30. 
 
 
 St. Mark. 
 
 
 
 
 
 oelist. 
 
 
 
 
 
 1 Lesson. 
 
 Isaiah Ixii. v. 6. 
 
 Ezek. I to y. 15. 
 
 Ecclus. iv. 
 
 Ecclus. V. 
 
 1 Lesson. 
 
 Exod. xxsiii. v. 9. 
 
 Isaiah Ti. 
 
 Eccles. v. 
 
 Eccles. vi. 
 
 SS. PhUip and 
 
 
 
 
 
 2 Lesson. 
 
 John xiii. v. 23 to 
 
 Rev. i. 
 
 Apoc i. 
 
 Aiwc. xxii. 
 
 James. 
 
 
 
 
 
 Innocenta' Day. 
 
 (y. 36. 
 
 [v. 31. 
 
 1 
 
 
 1 Lesson 
 
 Isaiah Isi. 
 
 Zech. iv. 
 
 vii. 
 
 ix. 
 
 1 Lesson. 
 
 Jer. xxxi. to V. 18. 
 
 Baruch iT. v. 21 to 
 
 Jer. xxxi. toy. 18. 
 
 Wisd. :. 
 
 2 Lesson. 
 
 John i. V. 43. 
 
 
 John i. y. 43. 
 
 
 Circumcigion. 
 
 
 
 1 
 
 
 Ascension Bay. 
 
 iv. 15. 
 
 [16. 
 
 
 
 1 Lesson. 
 
 Gen jnTi, v. 9. 
 
 Deut. X. V. 12. 
 
 Gen. xvii. 
 
 Deut. X. V. 12. 
 
 I Lesson. 
 
 Dan. vii. u. 9 to 
 
 Kings ii. to y. 
 
 Deut. X. 
 
 2 Kings ii. 
 Eph. IV. to V. 17. 
 
 2 Lesson. 
 
 Rom. ii. V. 17- 
 
 CoL ii. V. 8 to V. 
 
 Rom. ii 
 
 Coloss. ii. 
 
 2 Lesson. 
 
 Luke ixiv. V. 44. 
 
 Hebrews iv. 
 
 Luke xxiv. v. 41. 
 
 Epiphaity. 
 
 
 [18. 
 
 ) 
 
 
 Monday in 
 
 
 
 
 
 1 Lesson. 
 
 Isaiah Is. 
 
 Isaiah xlix. v. 13 
 
 1 Isaiah Ix. 
 
 Isaiah xlix? 
 
 Mliitsun Weik. 
 
 
 [v. 31. 
 
 
 [y. 30. 
 
 
 
 [to V. 24. 
 
 1 
 
 
 I Lesson. 
 
 Gen. xi. to v. 10. 
 
 Num. si. y. 16 to 
 
 Gen. xi. to v. 10. 
 
 Num. xi. u. 16 to 
 
 2 Lesson. 
 
 Luke iii. v. 15 to 
 
 John ii. to V. 12. 
 
 Luke iii. to v. 23. 
 
 John ii. to y. 12. 
 
 2 Lesson. 
 
 1 Cor. xii. to y. 14. 
 
 1 Cor. xii. y. 27 & 
 
 1 Cor. xii. 
 
 1 Cor. xiv. to V. 
 
 Converitiorhof 
 
 IV. 23. 
 
 
 
 
 Titesday in 
 Whitsun Week. 
 
 
 [xiii. 
 
 
 [26. 
 
 St. Paul. 
 
 [13. 
 
 
 
 
 
 
 
 
 1 Lesson. 
 
 Isaiah xlix. to v. 
 
 Jerem. i. to v. 11, 
 
 Wisd. T. 
 
 Wisd-Ti. 
 
 1 Lesson. 
 
 Toel ii. y. 21. 
 
 Micah iv. to y. 8. 
 
 1 Sam. xix. v. 18. 
 
 Deut. ssx. 
 
 2 Lesson. 
 
 Gal. i. V. 11. 
 
 Actexxvi. toy.21. 
 
 Actsxxii. toy. 22. 
 
 Acts XXTi. 
 
 2 Lesson. 
 
 1 Thesa. v. v. 12 
 
 1 John iv. toy. 14. 
 
 1 Thess. V. V. 12 
 
 1 John iv. to y. 14. 
 
 Ptirifieation 
 o/the V. Mary. 
 
 
 
 
 
 St. Barnabas. 
 
 [to V. 24. 
 
 
 [to V. 24. 
 
 
 [17. 
 
 
 
 
 1 Lesson. 
 
 Deut. XX xiii. to v. 
 
 Nahum i. 
 
 Ecclus. X. 
 
 Ecclus. xii. 
 
 1 Lesson. 
 
 Exod. xiii. to V. 
 
 Haggai ii. to v. 10. 
 
 Wisd. ix. 
 
 Wisd. xii. 
 
 
 [13, 
 
 
 
 
 St. Matthias. 
 
 [V. 36. 
 
 
 
 
 2 Lesson. 
 
 Acts iv. y. 31. 
 
 Acts xiv. y. 8. 
 
 Acts xiv. 
 
 Acts XV. to V. 36. 
 
 1 Lesson. 
 
 1 Sam ii. v. 27 to 
 
 Isaiah xxii. v. 15. 
 
 xjx. 
 
 Ecclus. i. 
 
 St. John Baptist. 
 
 
 
 
 
 Annunciation 
 
 
 
 
 
 1 Lesson- 
 
 Mai. iii. to y. 7. 
 
 Maiachi iv. 
 
 Maiachi iii. 
 
 Maiachi iv. 
 
 of our Ladij. 
 
 
 
 
 
 2 Lesson. 
 
 Matt. iii. 
 
 Matt. xiv. to y. 13. 
 
 Malt. iii. 
 
 Matt. xiv. toy. 13. 
 
 1 Lesson. 
 
 Gen.' iii. to v. 16. 
 
 Isaiah Iii. w. 7 to 
 
 EccluB. ii. 
 
 iii. 
 
 St. Peter. 
 
 [15. 
 
 
 
 
 Ash Wednesday. 
 
 [13. 
 
 [v. 13. 
 
 
 
 1 Lesson. 
 
 Ezek. iii. v. 4 to v. 
 
 Zech. iii. 
 
 Ecclus. XT- 
 
 Ecclus. xix. 
 
 1 Lesson. 
 
 Isaiah Iviii. to v. 
 
 Jonah iii. 
 
 
 
 2 Lesson. 
 
 John xxi. V. 15 to 
 
 Acta iv. y. 8 to u. 
 
 Acts iii. 
 
 Acta iv. 
 
 2 Lesson. 
 
 Mark ii. v. 13 to 
 
 Heb. xii. v. 3 to w. 
 
 
 
 St. James. 
 
 [v. 23. 
 
 V23. 
 
 
 
 Monday before 
 
 [v. 23. 
 
 [18. 
 
 
 
 1 Lesaon. 
 
 2 Kings i. to. y. 16. 
 
 Jer. xxvi. v, 8 to 
 
 Ecclus. xxi. 
 
 Ecclus. xxii. 
 
 Easter. 
 
 
 
 
 
 
 
 (y. 16. 
 
 
 
 1 Lesson. 
 
 [lam. i. to V. 15. 
 
 Lament, ii. v. 13. 
 
 
 
 2 Lesson. 
 
 Luke ix. v. 51 to 
 
 
 
 
 2 I^sson. 
 
 Johnxiv. toy. 15. 
 
 John liT. V. 15. 
 
 
 
 St. Bartholomew. 
 
 [v. 57. 
 
 
 
 
 Tueadaii before 
 
 
 
 
 
 1 Lesson. 
 
 Gen. sxviii. u 10 
 
 Deut. xviii. y. 15. 
 
 xxiv. 
 
 xsix. 
 
 Easter. 
 
 
 
 
 
 St. Mattheto. 
 
 [to V. 18. 
 
 
 
 
 I Lesson. 
 
 Lam. iii. to v. 34. 
 
 Lament, iii. v. 34. 
 
 
 
 1 Lesson. 
 
 1 Kings xis. v- 15. 
 
 1 Chron. xxis. to 
 
 .\xxv. 
 
 xxxviii. 
 
 2 Lesson. 
 
 John XT. to V. 14. 
 
 John XV. V. 14. 
 
 
 
 St. Michael 
 
 
 [v. 20. 
 
 
 
 Wednesdftf/ 
 
 
 
 
 
 1 Lesson. 
 
 Gen. xsxii. 
 
 Dan. X. V. 4. 
 
 Gen. xxxii. 
 
 Dan. x. v. 5. 
 
 before Easter. 
 
 
 
 
 
 2 Lesson. 
 
 Acts xii. y. 5 to V. 
 
 Rev. xiv. V. 14. 
 
 Acts xii. to y. 20. 
 
 Judo y. 6 to y. 16. 
 
 1 Lesson. 
 
 Lam. iv. to v. 21. 
 
 Dan. ix. v. 20. 
 
 Hosea xiii. 
 
 Hoaea xiv. 
 
 St. Luke. 
 
 [18. 
 
 
 
 
 2 Lesson. 
 
 Jolin xvi. to v. 16. 
 
 John svi. V. 16. 
 
 John si. V. 45. 
 
 
 1 Lesson. 
 
 Isaiah It. 
 
 Ecclus. xxxviii .to 
 
 Ecclus. Ii. 
 
 Jobi. 
 
 Thursday 
 
 
 
 
 
 SS. Simon and 
 
 
 [v. 15. 
 
 
 
 before Easter. 
 
 
 
 
 
 Jude. 
 
 [to y. 17. 
 
 
 
 
 1 Lesson. 
 
 tIo8eaxiii.tou.15. 
 
 Flosca xiT. 
 
 Daniel ix. 
 
 Jerem. xxxi. 
 
 1 Lesson. 
 
 Isaiah xxviii. y. 9 
 
 Jerem. iii. v. 12 
 
 Job xxiv. & sxv. 
 
 xiii. 
 
 2 Lesson. 
 
 John xvii. 
 
 John xiii. toy. 36. 
 
 John xiii. 
 
 
 All Saints. 
 
 [to V. 19. 
 
 
 
 Good Friday. 
 
 
 [liii. 
 
 
 
 1 Lesson. 
 
 Wisd. iii. to y. 10. Wisd. v. to y. 17. 
 
 Wisd. iii. toy. 10. 
 
 Wisd. v. to V. 17. 
 
 1 licason. 
 
 Gen. xxii. to v. 20. 
 
 [saiah Iii. v. 13 It 
 
 Gen. xxii. toy. 20. 
 
 Isaiah liii. 
 
 2 Lesson. 
 
 Heb. xi. V. 33 & Rev. xix. to y. 17. 
 
 Heb. xi. y. 33 ^ 
 
 Apoo. xix. to y. 
 
 2 Lesson. 
 
 John xviii. 
 
 1 Peter ii. 
 
 John xviii. 
 
 1 Peter ii. 1 
 
 1 
 
 
 [xii. toy. 7.1 
 
 [xii. to V. 7. 
 
 117. 
 
 New Testament ; and a third, generally from a Patristic 
 Homily, for festivals. These were about the length of 
 our Epistles and Gospels, or somewhat longer than most of 
 them. 
 
 In the Prayer Book of 1549 our present system of Daily and 
 Proper Lessons was established, both being indicated in the 
 Calendar, except in the case of the moveable festivals, when 
 the chapter and verse for Mattins were referred to before tlie 
 Introit (wliich preceded tlie Collect, Epistle, and Gospel of 
 the day), and for Evensong after tlie Gospel. There were no 
 Proper Lessons for ordinary Sundays, the books of Holy 
 Scripture being read continuously on those as well as on 
 week-days : ' nor were there so many Proper Lessons for festi- 
 vals as there now are. 
 
 When Queen Elizabeth restored the use of the Prayer Book 
 
 1 It is observable that the Sund.iy Projter Lessons agjiin break up thnt 
 orderly .system of re.afling the books of Holy Scripture through which is 
 spoken of in tlie Preface, More than a hundred chapters of the Old Testa- 
 ment are thus displaced and omitteil every year. 
 
 in 1559, the Tables of Proper Lessons were introduced, which 
 were nearly identical with those now in the Prayer Book ; and 
 they were settled in the form in whicli they remained for two 
 centuries in 1601, all the changes being written in the m.argin 
 of Bishop Cosin's Durham Prayer Book. 
 
 The cycle of the Sunday Proper Lessons appears to have 
 been formed in illustration of God's dealings ■^^■itSl the Church 
 of the Old Testament, though this idea is sometimes subordi- 
 nated to the season, as in flie Lessons for some of the Sundays 
 in Lent. That for the other Holydays (with a few exceptions) 
 is made up out of the didactic books of the Old Testament 
 and the Apocrypha, and is not connected in any way -with the 
 Sunday cycle. The accidental cond)ination of the fixed cycle 
 of Proper Lessons with tlie variable one of the Second Lessons 
 sometimes throws a wonderful flood of light upon both the 
 Old .and New Testament Scriptures : and it m.iy be doubted 
 whether any equal advantage would be gained by the substi- 
 tution of I'roper Lessons from the latter for the present system 
 of reading it in order.
 
 114 
 
 Proper Ipsalms. 
 
 IT PROPER PSALMS ON CERTAIN DAYS 
 
 Christmas Dai/. 
 Ash Wednesday 
 Good Friday.... 
 
 Mattins. 
 
 Psalm xix. 
 
 xlv. 
 
 Ixxxv. 
 Psalm vi. 
 
 xxxii. 
 
 xxxviii. 
 Psalm xxii. 
 
 xl. 
 
 liv. 
 
 Evensong 
 
 Psalm Ixxxix. 
 
 ex. 
 
 cxxxii. 
 Psalm cii. 
 
 cxxx. 
 
 cxliii. 
 Psalm Ixix. 
 
 Ixxxviii. 
 
 Easter Day. . . . 
 Ascension Day 
 Whitsunday . . . 
 
 Matting. 
 
 Psalm 
 
 ii. 
 
 
 Ivii. 
 
 
 CXI. 
 
 Psalm 
 
 vm. 
 
 
 XV. 
 
 
 XXI. 
 
 Psalm xlviii 
 
 
 Ixviii 
 
 Evensong. 
 
 Psalm cxiii. 
 
 cxiv. 
 
 cxviii. 
 Psalm xxiv. 
 
 xlvii. 
 
 cviii. 
 Psalm civ. 
 
 cxlv. 
 
 PROPER PSALMS. 
 The only days for which Proper Psalms were appointed 
 previously to ItJGl, were Christmas Day, Easter Day, Ascen- 
 sion Day, and Whitsuu Day. Those for Ash Wednesday and 
 Good Friday were then added; and they appear, with the 
 follo-n-ing other important additions to the Table, in the 
 margin of the Durham Prayer Book of Bishop Cosin. 
 
 AMitiomd Proper Psalms proposed by Bishop Cosin. 
 
 
 Mattins. 
 
 Evensong. 
 
 Epiphany ' Psalm ii. Ixvii. 
 
 Rogation Monday > xii. xiii. cvii. 
 
 Rogation Tuesday xxviii. xlii. 
 
 Rogation Wednesday viii. xix. xxxiii. 
 
 St. Michael and All Angels xxxiv. Ixxx. xci. 
 
 All Saints' Day i. xv. Ixxxiv. 
 
 xci. 
 
 Psalm Ixxii. xevii. 
 — - Ixxxvi. xc. 
 
 xM, Ixx. 
 
 ciii. civ. cxliv. 
 
 ciii. civ. cxlviii. 
 
 cxli. cxiii. cxix. 
 
 1st part, cxlv. cxlix. 
 
 The following Table is also included among the alterations 
 proposed to be made in the Prayer Book by the Convocation 
 of Canterbury of 1S79 : — 
 
 Proper 
 
 Psalvis on certain Days. 
 
 
 Mattins. 
 
 Evensong. 
 
 
 Psalm viii. 1. 
 
 xix. xlv. Ixirxv. 
 
 viii. x]. xc. 
 
 xl^^. xlvii. Ixvii. 
 
 XX. xlviii. Ixxxiv. 
 
 -vi.xxxii.xxxWii. 
 
 Ixxxix. 
 
 xxiii. xxvi. xlii. 
 
 xliii. 
 xxii. xl. liv. 
 
 iv. xvi. xvii. 
 
 ii. Ivii. cxi. 
 
 viii. XV. xxi. 
 
 Psalm xevi xcvii. 
 
 Ixxxix. ex. 
 
 cxxxii. 
 
 xcii. ciii. 
 
 Ixxii. cxvii. 
 
 cxxxv. 
 
 Ixxxvii. xciii. 
 
 cxxxiv.cxxxviii. 
 
 cii. cxxx. cxliii. 
 
 cxiii. cxxxi. 
 
 cxxxii. 
 
 cxli. cxiii. cxliii. 
 
 Ixix. Ixxxviii. 
 
 xxxi. xlix, 
 
 cxiii. cxiv. 
 
 cxviii. 
 
 xxiv. xlvii. cviii. 
 
 
 
 
 
 
 
 Thursday "before Easter 
 
 
 
 
 
 Trinitri Sundau 
 
 St. Michael aiul All Angels 
 All Saints 
 
 xxix. xxxiii.xlvi. xciii. xc\ii.xcix. 
 
 xxxiv. xci. 1 ciii. cxlviii. 
 
 i. xxxiii. xxxiv. l irxh-i. cxUii. 
 
 
 
 I cxlix. 1 
 
 Note. — The Psalms for Christmas Day may be used on the Sunday aft«r 
 Christmas, unless it be the Feast of the Circumcision ; and the Psalms for 
 Easter Day and Ascension Day may be used on the Sunday next folloi^ing 
 those Festivals respectively. 
 
 A very full list of Proper Psalms and Lessons for special 
 oceasions was put forth by Bishop Wordsworth at the Diocesan 
 Synod held in Lincoln in the year 1871, and as the Tables 
 contain suggestions that may be useful to many readers of this 
 work they are here, by permission, printed entire. 
 
 Proper P.salms and Proper Lessons for Special Occasioks. 
 
 As put forth by the Ordinary in the Synod held at Lincoln, 
 
 on September 20, 1871. 
 
 Table I. — Proper Psalm.s for Special Occasions. 
 
 For Advent Sunday. 
 
 All or any of the following may be used : — 
 
 Mattins — Psalm xviii. Ixxxii. xcW. 
 
 Evensong — Psalm xcvii. xcviii. ex. cxliii. 
 
 1 In Bishop Cosin's MS. note the Rogation Psalms are all included under 
 Mattins. From a difference in the appearance of the numerals which are 
 
 See also below, in Table II. , Psalms for the Third Service 
 on Sundays in Advent. Tliese may be used also at Morning 
 Prayer, or Evensong, on those Sundays. 
 
 For the Festival of Circumcision, or Keiv Year's Day. 
 
 Mattins — Psalm i. xx. ciii. 
 Evensong — Psalm xl. exiii. cxliv. 
 
 Any of these Psalms may be used on New Year's Ere, and 
 Psalm xc. 
 
 For the Festival of the Epiphany. 
 
 Mattins — Psalm ii. xix. or xxix. xlv. 
 Evensong — Psalm Ixxii. Ixxxvii. xcvi. 
 
 For the Purification of the Blessed Virgin Mary, or the 
 Presentation of Christ in the 'J'emple. 
 
 Mattins — Psalm xv. xxiv. xl. 
 Evensong — Psahn xlviii. cxxxi. cxxxiv. 
 
 For the Annunciation of the Blessed Virgin Mary. 
 
 Mattins — Psalm \-iii. xix. Ixxxix. 
 
 Evensong — Psalm ex. cxxxi. cxxxii. cxxxviii. 
 
 For Palm Sunday, or Sunday before Easter. 
 
 Any of the following may be used ; — 
 Mattins — Psalm v. xx. xxi. cxviii. 
 Evensong — Psalm xl. ex. cxii. cxiii. cxiv. 
 
 For Thursday before Easter. 
 
 Mattins — Psalm xxiii. xxvi. xli. 
 Evensong — Fsabn xlii. xliii. cxvi. 
 
 For Easter Even. 
 
 Mattins — Psahn iv. xvi. xxxi. xlix. cxiii. 
 Evensong — Psalm x^ni. xxx. Ixxvi. xci. 
 
 For Monday after Easter. 
 
 Mattins — Psalm liv. Ixxii. Ixxxi. 
 Evensong — Psalm xcviii. xcix. c. 
 
 For Tuesday after Easter. 
 
 Mattins — Psalm ciii. c\'iii. cxi. 
 Evensong — Psalm cxiv. cxv. cxvi. cxvii. 
 
 For Monday in ]VJiitsun Weel: 
 
 Mattins — Psalm viii. xix. xxvii. xxix. 
 Evensong— Psalm xxxiii. xhn. xlvii. xlviii. 
 
 For Tuesday iii Whitmn Week 
 Mattins — Psalm Ixv. Ixxvi. Ixxvii. 
 Evensong — Psalm xcvi. xcvii. xcviii. ciii. 
 
 For Trinity Sunday. 
 
 Mattins — Psalm viii. xxix. xxxiii. Ixvii. 
 Evensong — Psalm xciii. xcvi. xcvii. xcix. 
 
 For the Festival of St. Michael and All Angels, September 29. 
 Mattins— Psalm viii. xxiv. xxxiv. xci. 
 Evensong — Psalm xcvii ciii. xlviii. 
 
 here placed under Evensong, it is ertdent they were written in afterwards, 
 and iTi the wrong column, by mistake. The others are all written as they 
 are printed above.
 
 IProper psalms. 
 
 115 
 
 All Saints' Day, November 1. 
 
 Any of the following may be used ; — 
 
 Mattins — Psalm i. xi. xv. xvi. xx. xxx. xxxiii. xxxiv. Ixi. 
 
 Ixxix. Ixxxiv. 
 
 Evensong — Psalm xcii. xcvii. cxii. cxxxviii, cxii. cxh-ii. cxlviii. 
 
 cxlix. 
 
 On Days of Ajtostles and other Festivals. 
 
 When the Psalms in the Daily Order are less appropriate, 
 any of the following may be used, at the discretion of the 
 Minister : — 
 
 Psalm xix. xxxiv. xlv. xlvi. Ixi. Ixiv. Ixviii. Ixxv. xcvii. xcviii. 
 xcix. ex. cxiii. cxvi. cxxvi. 
 
 For the Consecration of Churches ; or Anniversaries of their 
 Consecration, and for the Reopening of Churches after 
 Restoration. 
 
 Any of the following may be used : — 
 
 Psalm xxiv. xxvii. xlv. xlvi. xlvii. xlviii. Ixxxiv. Ixxxvii. c. 
 cxviii. exxii. cxxxii. cxxxiii. cxxxiv. cl. 
 
 For the Consecration of Churchyards. 
 Psalm xxxix. xc. 
 
 For Harvest Festivals. 
 
 Any of the following may be used : — 
 
 Psalm Ixv. Ixvii. Ixxxi. ciii. civ. cxxvi. cxxvii. cxxviii. cxliv. 
 cxlv. cxlvii. 
 
 For School Festivals. 
 Psalm viii. xxiii. xxxiv. cxix. (i\ 1 to 17), cxlviii. 
 
 For Choral Festivals. 
 
 Psalm xxxiii. xlvii. Ixxxi. xcii. xcvi. xcviii. cviii. cxlii. 
 cxlvii. cl. 
 
 For Emher Days. 
 
 Psalm cxxi. cxxii. cxxiii. cxxv. cxxvi. cxxx. cxxxi. cxxxii. 
 cxxxiii. cxxxiv. 
 
 For Rogation Days. 
 
 Psalm Ixi. Ixii. Ixiii. Ixiv. Ixv. Ixvi. Ixvii. ciii. civ. cxxvi. 
 cxlvii. 
 
 For Missionary Services. 
 
 Psalm xix. Ixxii. cxvii. 
 Also any of the Psalms appointed above for the Festival of 
 the Epiphany. 
 
 For Diocesan Synods, Visitations, or Ruridecanal Chapters. 
 Psalm Ixviii. Ixxxiv. Ixxxvii. cxxii. cxxxiii. 
 
 For Annual Festivals of Benefit Societies. 
 Psalm cxii. cxxxiii. cxlv. 
 
 At Confirmation. 
 
 Psalm XV. xix. xx. xxiii. xxiv. xxvi. xxvii. xxxiv. Ixxxiv. cxvi. 
 cxix. cxlviii. 
 
 Table //.—Psalms wuru m.\y be used at a Tuikd Service 
 ON Sundays and some Holydays. 
 
 Sundays in Advent. 
 
 I. Psalm xlv. xlvi. I III. Psalm xlix. 1. 
 
 II. ,, ix. X. xi. I IV. ,, xcvi. xcvii. xcviii. 
 
 Christmas Day. 
 Psalm ii. viii. Ixxxiv. 
 
 Sundays after Christmas. 
 Psalm Ixxxvii. xcvi. xcviii. 
 
 Sundays after Epiphany. 
 
 I. Psalm xlvi. xlvii. xlviii. I IV. Psalm xci. xcii. xciii. 
 
 II. ,, Ixv. Ixvi. Ixvii. I V. ,, xcv. xcvi. xcvii. 
 
 III. ,, Ixxxiii. Ixxxiv. I VI. ,, xcviii. xcix. c. 
 Ixxxv. 
 
 Septuagesima. 
 Psalm civ. 
 
 Sexagesima. 
 Psalm xlix. xc. 
 
 Quinquayesima. 
 Psalm xxviii. Ixxvii. 
 
 Su7idays in Lent. 
 
 I. Psalm vi. xxv. xxxii. 
 II. ,, xxxviii. li. 
 III. ,, cii. cxxx. 
 
 IV. Psalm cxii. cxlii. cxliii. 
 V. ,, xxii. 
 VI. „ xl. xlv. 
 
 Easter Day. 
 Psalm iii. xxx. Ixxvi. xciii. 
 
 Sundays after Easter. 
 
 I. 
 
 II. 
 
 III. 
 
 Psalm cxvii. cxviii. 
 ,, xix. XX. xxi. 
 ,, xcviii. xcix. c. 
 
 IV. Psalm cxi. cxii. cxiii. 
 V. ,, Ixxx. Ixxxi. 
 
 Ascension Day. 
 Psalm ii. Ivii. ex. 
 
 Sunday after Ascension. 
 Psalm xciii. cxxxii. 
 
 Whitsun Day. 
 Psalm Ixxxiv. Ixxxv. cxxxiii. 
 
 Trinity Sunday. 
 Psalm xxxiii. xcvii. or cxlviii. cxlix. cl. 
 
 Sundays after Trinity. 
 
 I. Ps 
 
 aim i. ii. iii. 
 
 XVII. Psalm 
 
 xcii. xciii. 
 
 II. 
 
 , iv. vi. vii. 
 
 
 xciv. 
 
 III. 
 
 , xi. xii. xiii. 
 
 XVIII. „ 
 
 cv. 
 
 
 xiv. 
 
 XIX. „ 
 
 evii. 
 
 IV. 
 
 , xxv. xxvi. 
 
 XX. „ 
 
 cix. 
 
 V. 
 
 , xxxiii. xxxiv. 
 
 XXI. ,, 
 
 cxiv. cxv. 
 
 VI. 
 
 , xxxvii. 
 
 
 cx\n. 
 
 VII. 
 
 , xliv. 
 
 XXII. „ 
 
 cxx. cxxi. 
 
 VIII. 
 
 , Iii. liii. liv. 
 
 
 cxxiii. 
 
 IX. 
 
 , Ivi. Ivii. Iviii 
 
 
 cxxiv. 
 
 X. 
 
 , lix. Ix. Ixi. 
 
 XXIII. „ 
 
 cxxv. cxx 
 
 XI. 
 
 , Ixii. Ixiii. Ixiv. 
 
 
 cxxvii. 
 
 XII. 
 
 , Ixxi. 
 
 
 cxxviii. 
 
 XIII. 
 
 , Ixxiii. 
 
 
 cxxix. 
 
 XIV. 
 
 , Ixxiv. Ixxv. 
 
 XXIV. „ 
 
 cxxxiii. 
 
 XV. 
 
 , Ixxix. Ixxx. 
 
 
 9xxxiv. 
 
 
 Ixxxi. 
 
 
 cxxxv. 
 
 XVI. 
 
 , Ixxxii. 
 
 xxv. „ 
 
 cxxxvi. 
 
 
 Ixxxiii. 
 
 
 oxxxvii. 
 
 
 Ixxxiv. 
 
 XXVI. „ 
 
 cxliv. cxlv 
 
 
 XXVII. Psal. 
 
 11 cxlvi. cxlvii. 
 
 
 Table III. — Pkopeii Lesso.ns for Special Occasions. 
 For Consecration of Churches. 
 
 First Lesson — 1 Chron. xxix. , or 1 Kings viii. 22-62. 
 Second Lesson — Heb. x. 19-26, or Mark vi. 11. 
 
 For Reopening of Churches after Restoration. 
 
 First Lesson— 2 Chron. xxxiv. 8-29, or Ezra iii., or Isa. Iviii., 
 
 or Haggai ii. 
 Second Lesson — Luke ii. 2.5-39, xix. 37; John ii. 13; Epii. 
 
 ii., or Rev. xxi. 
 
 For the Consecration of Churchyards. 
 
 First Lesson— Gen. xxiii , or .Tob xix., or Isa. xxvi. 
 Second I^esson — John v. 21, or 1 Cor. xv. 35; 2 Cor. iv. 8 
 to V. 11 ; 1 Thess. iv. 13 ; Eev. xx. 
 
 For Rogation Days. 
 
 First Lesson— Dent, viii., xxviii. 1-15; 1 Kings viii. 22-53; 
 
 Prov. iii, ; Joel ii. 15. 
 Second Lesson— Matt. vi. 24, vii. 1-13; Luke xviii. 1-15; 2 
 
 Cor. v. 1-10; 2 Cor. ix.
 
 ii6 
 
 ^otjcatile Stum am l^olgoaps. 
 
 TABLES AND RULES 
 
 FOR THE MOVEABLE AND IMMOVEABLE FEASTS, 
 
 TOGETHER WITH 
 
 THE DAYS OF FASTING AND ABSTINENCE 
 THROUGH THE WHOLE YEAE. 
 
 RULES TO KNOW WHEN THE MOVEABLE FEASTS AND HOLYDAYS BEGIN. 
 
 EASTER DAY, on which the rest depend, is always the First Sunday after the Full Moon 
 which happens upon or next after the Twenty-first Day of March ; and if the Full Moon happens 
 upon a Sunday, Easter Day is the Sunday after. 
 
 Advent Sunday is always the nearest Sunday to the Feast of S. Andreiv, whether before or after. 
 Septuagcsima \ r Nine 
 
 Scxagesima L (i ,7 • ) Eight 
 
 Quinquagcsima T *" I Seven 
 
 Quadragesima J \ Six 
 
 Weeks before Easter. 
 
 Rogation Sunday 
 Ascension Day 
 Whitsunday 
 Trinity Sunday 
 
 IS 
 
 Five Weeks 
 Forty Days 
 Seven Weeks 
 Eight Weeks 
 
 after Easter. 
 
 For Thanksgiving after Harvest. 
 
 First Lesson — Cant. ii. 8; Deut. viii. 7, xxvi. 1-12, xxviii. 
 
 1-15, or Deut. xxxii. 7-20, xxxiii. 7; or Isa. xxviii. 23; 
 
 Hosea ii. 14 to end. 
 Second Lesson— Matt. \\i. 1-13, xiii. 24-31 ; John iv. 31-39, 
 
 vi. 26-3G ; 2 Cor. ix. 6 ; James v. 7-19 ; Rev. xiv. 14-19. 
 
 For Missionary Services. 
 
 First Lesson — Isa. xlix. , or Ix. Ixi. Ixiii. Ixvi. .5, or Zeph. 
 
 iii., or Zech. viii. 20 to end of ix. 
 Second Lesson— Eph. iii., Rev. v., or xiv. 
 
 For Benefit Societies. 
 
 First Lesson— Deut. xxviii. 1-15. 
 Second Lesson — Rom. xiii. 
 
 For School Festivals. 
 
 First Lesson— Job xxviii., Prov. iii. or iv., or Eccles. xii. 
 Second Lesson — Luke ii. 40, or Eph. v. 15 to vi. 21, or 2 Tim. 
 iii. 
 
 For Visitations, Si/nods, Riiridecanal Chapters. 
 
 First Lesson— Isa. Ixi,, Ezek. iii. 10, or xxxiv. 7; Zech. ix. 9 to 
 
 end of X. ; Mai. ii. 1, 2, iii., iv. 
 Second Lesson — Acts xx. 17, or John x. 1-17, xx. 19 24, xxi. 
 
 15-23, or 1 Cor. iii. ; 2 Cor. iv. or vi. ; Eph. iv. 1-17 ; 2 
 
 Tim. i., or ii., or iii., or iv., to 19 ; 1 Peter iv. 7 to v. 
 
 12, or Rev. ii. or iii. 
 
 For Choral Festivals. 
 
 First Lesson— 1 Chron. xvi. or part of it, 2 Cliron. xxix. 20. 
 Second Lesson— Eph. v. 1-22, or Col. iii. to v. 18. 
 
 have been made by him. The chronological apparatus of the 
 Calendar was, however, revised by Dr. John Pell (a very 
 learned man, and a friend of Vossius '), in conjunction with 
 Sancroft as secretary to the Committee of Revision. Of this 
 chronological apparatus there is no trace whatever in Bishop 
 Cosin's Prayer Book. In 1752 (24 Geo. II.) "an Act for 
 regulating the commencement of the year, and for correcting 
 the Calendar, " was passed, and from tliis the present tables 
 of the Prayer Book are printed, not from the Sealed Books. 
 
 § Hides to know when the Moveable Feasts and Holydays 
 begin. 
 
 These rules stand exactly as they do in Cosin's Devotions, 
 as published in 1627 : except that the day of the month is 
 substituted for the words "Equinoctial of the Spring in 
 March." TIio rule for finding Easter (founded on a decree oi 
 the Council of Nica;a) is not quite exactly stated. Instead of 
 "Full Moon " it ought to say, "the 14tli day of the Calendar 
 Moon, whether that day be the actual Full Moon or not. " In 
 some years (as in 1818 and 1845) the Full Moon and Easter 
 coincide, and this rule then contradicts the Tables. 
 
 There is a curious old rougli and ready rule for finding 
 Easter contained in a rhyme found in some old Sarum 
 ilissals : — 
 
 " In Marche after the first C [i or new moon] 
 Tlie next prime tell to me. 
 The thridde Sunday ful I wis 
 Paske dai sikir [surely] hit is." 
 
 This seems as correct as it is easy to use, e.g. :— 
 
 
 New Moon in March. 
 
 1st Sunday. 
 
 2ud Sunday. 
 
 Easter Day. 
 
 THE TABLES AND RULES. 
 
 These were nearly all of them new insertions at tlie last 
 revision of the Prayer Book in 1662, and a large portion of 
 them were taken out of Bishop Cosin's Collection of Private 
 
 17S6 
 isoo 
 
 1862 
 1865 
 1882 
 
 Monday, 27. 
 Thursday. 22. 
 Sunday, 30. 
 Monday, 27. 
 Sunday, 19. 
 
 April 2, 
 March 25. 
 Aj.ril 0. 
 April 2. 
 March 26. 
 
 April 9. 
 April 1. 
 April 13. 
 April 9. 
 April 2. 
 
 April 16. 
 April 8. 
 April 20. 
 April 16. 
 April 9. 
 
 Devotions. Previous editions of the Prayer Book contained 
 "an Almanack for thirty-nine years," which was the same as 
 our "Table of Moveable Feasts ; " a " Table to find Easter for 
 ever;" the List of days beginning "Septuagcsima," but with- 
 
 Advent Sunday'] To this rule should be added, " or on that 
 feast itself," as Advent Sunday occurs on November 30tli 
 about once in every seven years on the average. 
 
 out Ascension Day, and without any prefix whatever; and a 
 short hst of Holydays. The general title, "Tables and Rules, 
 etc.," is in the Durham Book in Bishop Cosin's handwriting: 
 and all tlie ecclesiastical alterations and insertions appear to 
 
 1 It wa 
 
 not get e 
 buried b 
 the Field 
 
 s the strange fate of this 
 •en pens, ink, and paper, 
 f the charity of Dr. Busb 
 s. 
 
 eanied man 
 and the nece 
 y in the Rect 
 
 he so poor 
 ssaries of life 
 or's vault at 
 
 that he could 
 : and he was 
 St. Giles's in
 
 3Immot)cal)lc feasts anD It)oIj)t)aps. 
 
 117 
 
 
 A TABLE OF ALL THE FEASTS 
 
 
 THAT ARE TO BE OBSERVED IN 
 
 THE 
 
 
 CHUKCH OF ENGLAND THROUGHOUT THE YEAR. 
 
 
 All Sundays in the Year. 
 
 
 
 The Circumcision of our Lord JESUS 
 
 
 / S. Peter the Apostle. 
 
 
 CHRIST. 
 
 
 S. James the Apostle. 
 
 
 The Epiphany. 
 
 
 S. Bartholomeiu the Apostle. 
 
 
 The Conversion of S. Paul. 
 
 
 S. Matthew the Apostle. 
 
 
 The Purification of the Blessed Virgin. 
 
 
 *S'. Michael and All Angels. 
 
 The 
 
 Days ; 
 of the ( 
 feasts 
 
 Saint MaWiias the Apostle. 
 
 The 
 
 S. Imke the Evangelist. 
 
 The Annunciation of the Blessed 
 
 Days 
 of the < 
 
 Feasts 
 
 >S^. Simon and S. Jiulc, Apostles. 
 
 Virgin. 
 
 All Saints. 
 
 of 
 
 S. Mark the Evangelist. 
 
 of 
 
 S. Andrew the Apostle. 
 
 
 S. Pldli}} and S. Jacob ihe Apostles. 
 
 
 S. Thomas the Apostle. 
 
 
 The Ascension of our Lord JESUS 
 
 
 The Nativity of our Lord. 
 
 
 CHRIST. 
 
 
 S. Stephen the Martyr. 
 
 
 S. Barnabas. 
 
 
 S. John the Evangelist. 
 ^ The Holy Innocents. 
 
 
 \ The Nativity of iS*. John Baptist. 
 
 
 
 Monday \ 
 
 
 Monday \ 
 
 
 and V in Easter Week. 
 
 
 and V in Whitsun Week. 
 
 
 Tuesday ) 
 
 
 Tuesday J 
 
 § The Table of Feasts. 
 
 This Table is not iu Cosin's Devotimis, though tlio days .are 
 all marked iu the Calendar of the volume ; but it is in MS. 
 in the margin of his Durham Prayer Book. The remarks 
 made by him in the Notes on the 1^-aycr Uiiok published in 
 the fifth volume of his works shew that he had long wished 
 to see a more eomplcte list of the Holydays of the Church 
 printed in the Calendar ; and that he thought the abbreviated 
 list of former Prayer Books was the fault of the printer. 
 
 But the same list that is now in the Prayer Book is found 
 iu an Act of Parliament of 1552-53 [5 and 6 Edw. VI. ch. 3, 
 sec. 1] with the exception of the Conversion of St. Paul, St. 
 Barnabas, and "All Angels" in association with St. Michael. 
 The omission of these was probably accidental. 
 
 All the Feasts in this Table have their own Collects, 
 Epistles, and Gospels, and notices of the days will be 
 found in the footnotes appended to these in their proper 
 places.
 
 ii8 
 
 Oigil0, jFasts, ano Daps of abstinence. 
 
 A TABLE 
 
 OF THE 
 
 VIGILS, FASTS, AND DAYS OF ABSTINENCE, 
 
 TO BE OBSERVED IN THE YEAK. 
 
 The 
 Eves 
 
 or 
 Vigils 
 before 
 
 of the Blessed 
 
 The Nativity of our Lord. 
 
 The Purification of the Blessed Virgin 
 
 Mary. 
 The Annunciation 
 
 Virgin. 
 Easter Day. 
 Ascension Day. 
 Pentecost. 
 S. Matthias. 
 
 The 
 
 Eves 
 
 or 
 
 Vigils 
 
 before 
 
 ' S. John Baptist. 
 S. Peter. 
 S. James. 
 S. Bartholomew. 
 S. Mattheiv. 
 S. Simon and S. Jude. 
 S. Andrew. 
 S. Thomas. 
 All Saints. 
 
 Note, that if any of these Feast Days fall upon a Monday, then the Vigil or Fast Day shall be kept 
 upon the Saturday, and not upon the Sunday next before it. 
 
 DAYS OF FASTING, OR ABSTINENCE. 
 
 I. The Forty Days of Lent. 
 
 "\ /- The First Sunday in Lent. 
 
 II. The Ember Days at /being the Wednesday, Friday \ The Feast of Pentecost. 
 the Four Seasons, C and Saturday after ^ September 14. 
 
 ) \ December 13. 
 
 III. The Three Bogation Bays, being the Monday, Tuesday, and Wednesday before Holy Thursday, 
 
 or the Ascension of our Lord. 
 
 IV. All the Fridays in the Year, except Christmas Day. 
 
 [A SOLEMN DAY, 
 FOR WHICH A PARTICULAR SERVICE IS APPOINTED. 
 
 The Twentieth Day of June, being the Day on which Her Majesty began her happy Reign.] 
 
 § The Table of Vi'jils, Fasts, and Days of Abstinence. 
 
 This, together with the "certain Solemn Days" (now re- 
 duced to one), originally appeared in Cosin's Devotions, and 
 13 also written in the margin of the Durham Pnayer Book. 
 At the end of the MS. note is written an addition taken from 
 the Devotions, but not eventually printed in the Prayer Book :— 
 
 "By the ecclesiastical laws of this Realm, there be some 
 times in the year wherein Marriages are not usually solem- 
 nized ; ' viz. 
 
 ^Advent (Sunday (eight days after the Epiphany, 
 
 from •, .Septuagesima J. ^^^j,^ } eiglit days after Easter. 
 
 '1^;;;^--^ until j 
 
 Trinity Sunday. 
 
 Cosin also wrote, "All the Fridays ia the year except the 
 twelve (lays of Christmas." 
 
 But tlie first portion of it is to be found in 5 and 6 Edw. VI 
 c. 3, sees. 2, 5, and the second portion in 2 and 3 Edw VI c' 
 19, and 5 and 6 Edw. VI. c. 3. ... 
 
 Some notes on the subject of Fasting will be found under 
 the head of Lent ; the Ember Days are noticed in connection 
 with Ordination Ser\nces, and the Rogation Days in the notes 
 to the Fifth Sunday after Easter. 
 
 1 Sec notes on the Marriage Service. 
 
 All Festivals have Eves, including Sundays, but only some 
 have Vigils. The Festivals that fall during the seasons of 
 Christmas, Easter, and Whitsuntide have no Vigils, Fridays 
 being the only days of Abstinence in those joyous periods. 
 St. Luke's day is without a Vigil, either because the Evan- 
 gelist is thought to have died in peace without martyrdom, or 
 because the minor festival of St. Etheldreda occupies the 17th 
 of October. Michaelmas Day is without a Vigil, because the 
 Holy Angels had no day of trial like the Saints before enter- 
 ing into Heaven : and of this tlie Vigil is a symbolical observ- 
 ance. The use of the words Vigil and Even at the time when 
 the Prayer Book was first translated is illustrated by the 
 following passage from Cranmer's answer to the Devonshire 
 rebels: "For as Vigils, otherwise called Watchings, re- 
 mained in the calendars upon certain saints' evens, because in 
 old times the people watched all those nights ; . . . but now 
 these many years those vigils remained in vain in the books, 
 for no man did watch." [Strype'.s Crammr, ii. 533.] 
 
 The Vigil was originally that wliich its name indicates, a 
 night spent in watching and prayer. The scandals which 
 arose out of these nocturnal Services, however, made it 
 necessary to abolish them [Durand. vi. 7] ; and a fast on the 
 day before was substituted which stiU retains the name of 
 Vigil. The Vigil is not therefore connected with the Evening 
 Service, but is tlie day before the Festival to which it belongs ;
 
 a Catlc to finD OBastcr. 
 
 119 
 
 A TABLE TO FIND EASTER DAY, FROM THE PRESENT TIME TILL THE YEAR 
 1899 INCLUSIVE, ACCORDING TO THE FOREGOING CALENDAR. 
 
 Golden Number. 
 
 m 
 
 XI 
 XIX 
 
 viu 
 
 XVI 
 V 
 
 XIII 
 
 II 
 
 X 
 
 XVIII 
 VII 
 
 XV 
 
 rv 
 
 XII 
 
 I 
 
 IX 
 
 XVII 
 VI 
 
 Day of the Month. 
 
 April 
 
 March 21 
 22 
 
 23 
 
 24 
 
 25 
 
 26 
 
 27 
 
 28 
 
 29 
 
 30 
 
 31 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 U 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 
 25 
 
 Sunday Letter. 
 
 C 
 D 
 E 
 F 
 G 
 A 
 B 
 C 
 D 
 E 
 F 
 G 
 A 
 B 
 C 
 D 
 E 
 F 
 G 
 A 
 B 
 C 
 D 
 E 
 F 
 6 
 A 
 B 
 C 
 D 
 E 
 F 
 G 
 A 
 B 
 C 
 
 This Table contains so much of the Calendar as is necessary 
 for the determining of Easter; To find which, look for the 
 Golden Number of the year in the first Column of the Table, 
 against which stands the Day of the Paschal Full Moon ; 
 then look in the third Column for the Sunday Letter, next 
 after the day of the Full Moon, and the day of the Month 
 standing against that Sunday Letter is Easter Day. If the 
 Full Moon happens upon a Sunday, tlien (according to the 
 first rule) the next Sunday after is Easter Day. 
 
 To find the Golden Number, or Prime, add one to the 
 Year of our Lord, and then divide by 19 ; the remainder, if 
 any, is the Golden Number ; but if nothing remaineth, then 
 19 is the Golden Number. 
 
 To find the Dominical or Sunday Letter, according to the 
 Calendar, until the year 1799 inclusive, add to the 
 Year of our Lord its fourth part, omitting frac- 
 tions ; aud also the number 1 : Divide the sum by 
 7 ; and if there is no remainder, then A is the 
 Sunday Letter : But if any number remaineth, 
 then the Letter standing against tliat number in 
 the small annexed Table is the Sunday Letter. 
 
 For the next Century, that is, from the year 1800 
 till tlie year 1899 inclusive, add to the current 
 year only its fourth part, and then divide by 7, and pro- 
 ceed as in the last Rule. 
 
 Note, That in all Bissextile or Leap Years, the Letter 
 found as above will be the Sunday Letter, from the inter- 
 calated day exclusive to the end of the year. 
 
 
 
 A 
 
 1 
 
 G 
 
 2 
 
 F 
 
 3 
 
 E 
 
 4 
 
 D 
 
 5 
 
 C 
 
 6 
 
 B 
 
 and since (according to the accustomed habit of the Church) 
 the Festival itself begins on the evening previous, the Vigil 
 ends before that Evening Service (if there is more than one) 
 which is observed as the first Vespers of the feast. That, in 
 medieval times, the whole of the day before the Festival was 
 observed as the Vigil may be seen by the following Rubric for 
 the first Sunday in Advent : " Non dicatur etiam per totum 
 annum Te Deum laudamus in Vigiliis, nee in quatuor teni- 
 poribus, nisi in Vigilia Epipliani.'e quando in Dominica conti- 
 gerit, et pr«terquam in quatuor temporibus hebdomada! 
 Pentecostes. " The Te Deum w.as used at M.attins : the use 
 of it here referred to must therefore be at tlie Mattins of the 
 Vigil. Some remarks (jn the observance of Vigils may be 
 found in Tracts for the Times, No. 6G, pp. 11, 12. 
 
 The following Table will shew in wliat years festivals which 
 are not moveable ones occur on Suiulays : — 
 
 Sunday 
 Letter. 
 
 D 
 C 
 B 
 A 
 
 Festivals. 
 
 Annunciation, Nat. St. John B., SS. Simon and Judc. 
 
 Epiphany, St. Slatthias, St. Michael. 
 I Purilicalion, St. I'lttr, St, Dartlinlomew, St. Matthew. 
 "(St. .\iidrew, St. Tii-inuis, Innocents. 
 
 Ciinv. St. Panl, St. Lu1<c, All Saints, St. John Evan. 
 
 St. Mark, St. Janjc s, St. Stephen. 
 
 SS. I'hilip aud James, Cliristmas. 
 
 Circumcision, St. Barnabas. 
 
 Days of Fastiitg] These are tlie forty days of Lent and 
 the Ember Days. Strictly regarded, these days are to be kept 
 by refraining from food during the whole day or up to a 
 certain hour, as noon. 
 
 or Abstinence] That is, "or days of Abstinence." These 
 
 arc the Rogation Days and all Fridays except a Friday on 
 which Cliristmas Day occurs. Strictly regarded, tliese days 
 are to be kept by abstinence from animal food : eggs, cheese. 
 and butter not being included under that designation. 
 
 The accession of the Sovereign was first observed as a 
 " Solemn Day " in the reign of Queen Elizabeth ; but no 
 mention of such a day was made in the Prayer Book until 
 late in the last century. Tlie above notice of the d.ay has 
 not tlierefore the authority of the Scaled Books, nor of the 
 Act of 1752, but is printed in deference to Royal Proclama- 
 tions dated June 21, 18.'J7, and January 17, 1859. 
 
 § The Table to find Easier till 1899. 
 
 This Tabic is an extract from the first three columns of the 
 Calendar during the Pasclial limits, or the period during 
 which Easter Day must always f.iU. It w.os substituted in 
 1752 (with the succeeding one) for "a Table ti> find Easter 
 for ever " whicii Iiad been pi'inted in previous I'rayer Books, 
 but which had been fnuiiud on a mistaken supposition rcs])ect- 
 iiig the perpetual applicatiim of the cycle of (ioldcn Numbers 
 to fixed d.iys of the montlis. A change in the application of 
 tlie cycle will be necessary in tlic year 1900 (provided for by 
 another Table furtlier on), when the above will be superseded 
 for all future calcukitions. 
 
 The Golden Numbers and the Sunday Letters are cxplaineil 
 in tlie notes to the General Tables for finding them. 
 
 These Tables arc a solution of a difficulty about the deter- 
 mination of Easter Day, which caused considerable trouble lo 
 the Church when astronomy, and consequently chronology, 
 was imperfectly understood. The Nicene Council [a. D. 325] 
 endeavoured to settle this difficulty and the Quartodecimau
 
 I20 
 
 a Cable to finD OEastcr. 
 
 ANOTHER TABLE TO FIND EASTER TILL THE YEAR 1899 INCLUSIVE. 
 
 SUNDAY LETTERS. 
 
 GOLDEN 
 
 A 
 
 
 B 
 
 c 
 
 D 
 
 E 
 
 F 
 
 G 
 
 
 NUMBER. 
 
 
 
 
 
 
 
 
 
 
 I 
 
 April 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 14 
 
 
 15 
 
 II 
 
 April 
 
 9 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 
 8 
 
 III 
 
 Marcli 
 
 26 
 
 27 
 
 28 
 
 29 
 
 23 
 
 24 
 
 
 25 
 
 IV 
 
 April 
 
 16 
 
 17 
 
 11 
 
 12 
 
 13 
 
 14 
 
 
 15 
 
 V 
 
 April 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 March 31 
 
 April 
 
 1 
 
 VI 
 
 April 
 
 23 
 
 24 
 
 25 
 
 19 
 
 20 
 
 21 
 
 
 22 
 
 VII 
 
 April 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 
 8 
 
 VIII 
 
 April 
 
 2 
 
 3 
 
 Marcli 28 
 
 29 
 
 30 
 
 31 
 
 April 
 
 1 
 
 IX 
 
 April 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 
 
 22 
 
 X 
 
 April 
 
 9 
 
 10 
 
 11 
 
 5 
 
 6 
 
 7 
 
 
 8 
 
 XI 
 
 March 
 
 26 
 
 27 
 
 28 
 
 29 
 
 30 
 
 31 
 
 
 25 
 
 XII 
 
 April 
 
 16 
 
 17 
 
 18 
 
 19 
 
 13 
 
 14 
 
 
 15 
 
 XIII 
 
 April 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 
 8 
 
 XIV 
 
 March 
 
 26 
 
 27 
 
 28 
 
 22 
 
 23 
 
 24 
 
 
 25 
 
 XV 
 
 April 
 
 16 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 
 15 
 
 XVI 
 
 April 
 
 2 
 
 3 
 
 4 
 
 5 
 
 March 30 
 
 31 
 
 April 
 
 1 
 
 XVII 
 
 April 
 
 23 
 
 24 
 
 18 
 
 19 
 
 20 
 
 21 
 
 
 22 
 
 XVIII 
 
 April 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 7 
 
 
 8 
 
 XIX 
 
 April 
 
 2 
 
 March 27 
 
 28 
 
 29 
 
 30 
 
 31 
 
 April 
 
 1 
 
 To make use of the preceding Table, find the Sunday Letter for the Year in the uppermost Line, and the Golden 
 Number, or Prime, in the Column of Golden Numbers, and against the Prime, in the same Line under the Sunday 
 Letter, you have the Day of the Month on which Easter falleth that year. But Note, that the Name of tlie Month 
 is set on the Left Hand, or just with the Figure, and followeth not, as in other Tables, by Descent, but Collateral. 
 
 controversy [see notes on Easter Day] by the following 
 epistolary decrees : — 
 
 1. That the twenty -first day of March is to be taken as the 
 vernal equinox. 
 
 2. That the full moon happening upon or next after the 
 twenty -first day of March is to be taken for the full moon of 
 the month Nisan. 
 
 3. That the next Lord's Day after that full moon is to be 
 observed as Easter Day. 
 
 4. Unless the full moon happens upon a Sunday, when 
 Easter Day is to be the next Sunday. 
 
 But to observe these rules it w.as necessary to ascertain the 
 age of the moon : and although this could be done correctly 
 for a period by means of a cycle of the moon discovered by 
 Meton, an Athenian philosopher, which set forth the change 
 of the moon for nineteen years, and which was supposed to 
 repeat itself ad infinitum, yet a more accurate knowledge of 
 astronomy shewed that this rule was subject to error, and 
 
 that Easter Day was sometimes toe early and sometimes 
 too late to commemorate our Lord's Resurrection with the 
 accuracy which was intended by the Niceue Council. This 
 erroneous system was not con'ected, however, until the intro- 
 duction of the "New Style" by Pope Gregory XIII. in 1582; 
 and the New Style was not introduced into England until 
 1752, when the Act of Parliament was passed from which the 
 present Calendar is printed. 
 
 These Tables for finding Easter, together with those which 
 follow, are part of tlie Act of Parliament referred to [24 Geo. 
 II. c. 23], and have not received the same authority as the 
 Prayer Book itself. Nor does there seem to be any practical 
 necessity for binding them up with every edition of the 
 Prayer Book as is tlie present custom, since they are of far 
 too recondite a character to be of any use except to highly 
 scientific students ; and for ordinai-y use the Table of Move- 
 able Feasts is amply suflicient.
 
 QioticatJle jFcasts 
 
 121 
 
 
 A TABLE OF THE MOVEABLE FEASTS 
 
 
 
 
 FOE 
 
 THE REST OF THE NINETEENTH CENTURY, 
 
 
 
 
 
 ACCORDING TO THE FOREGOING CALENDAR 
 
 
 Tear 
 of our 
 Lord. 
 
 The 
 
 The 
 
 Sun- 
 
 Sundays 
 
 Septua- 
 
 The First 
 
 Easter 
 
 Rogiition 
 
 Ascension 
 
 Whitsun 
 
 Sundays after 
 
 Advent 
 
 Number. 
 
 Epact. 
 
 Let- 
 ter. 
 
 A 
 
 Epi- 
 phany. 
 
 Sunday. 
 
 Lent. 
 
 Day. 
 
 Sunday. 
 
 Day. 
 
 Day. 
 
 Trinity. 
 
 Sunday. 
 
 1882 
 
 II 
 
 11 
 
 Four 
 
 Feb. 5 
 
 Feb. 22 
 
 Apr. 9 
 
 May 14 
 
 May IS 
 
 May 28 
 
 Twenty-five 
 
 Dec. 3 
 
 1883 
 
 III 
 
 22 
 
 G 
 
 Two 
 
 Jan. 21 
 
 7 
 
 Mar. 25 
 
 Apr. 29 
 
 3 
 
 13 
 
 Twenty-seven 
 
 2 
 
 1884 
 
 IV 
 
 3 
 
 FE 
 
 Four 
 
 Feb. 10 
 
 27 
 
 Apr. 13 
 
 May 18 
 
 oo 
 
 June 1 
 
 Twenty-four 
 
 Nov. 30 
 
 1885 
 
 V 
 
 14 
 
 D 
 
 Three 
 
 1 
 
 18 
 
 5 
 
 10 
 
 14 
 
 May 24 
 
 Twenty-five 
 
 29 
 
 1886 
 
 VI 
 
 25 
 
 C 
 
 Six 
 
 21 
 
 Mar. 10 
 
 25 
 
 30 
 
 June 3 
 
 June 13 
 
 Twenty-two 
 
 28 
 
 1887 
 
 VII 
 
 6 
 
 B 
 
 Four 
 
 6 
 
 Feb. 23 
 
 10 
 
 15 
 
 May 19 
 
 May 29 
 
 Twenty-four 
 
 27 
 
 1888 
 
 VIII 
 
 17 
 
 AU 
 
 Three 
 
 Jan. 29 
 
 15 
 
 1 
 
 6 
 
 10 
 
 20 
 
 Twenty-six 
 
 Dec. 2 
 
 1889 
 
 IX 
 
 28 
 
 F 
 
 Five 
 
 Feb. 17 
 
 Mar. 6 
 
 21 
 
 26 
 
 30 
 
 June 9 
 
 Twenty-three 
 
 1 
 
 1890 
 
 X 
 
 9 
 
 E 
 
 Three 
 
 ■ 2 
 
 Feb. 19 
 
 6 
 
 11 
 
 ■ 15 
 
 May 25 
 
 Twenty-five 
 
 Nov. 30 
 
 1891 
 
 XI 
 
 20 
 
 D 
 
 Two 
 
 Jan. 25 
 
 11 
 
 Mar. 29 
 
 3 
 
 7 
 
 17 
 
 Twenty-six 
 
 29 
 
 1892 
 
 XII 
 
 1 
 
 CB 
 
 Five 
 
 Feb. 14 
 
 Mar. 2 
 
 Apr. 17 
 
 22 
 
 26 
 
 June 5 
 
 Twenty-three 
 
 27 
 
 1893 
 
 XIII 
 
 12 
 
 A 
 
 Three 
 
 Jan. 29 
 
 Feb. 15 
 
 o 
 
 7 
 
 11 
 
 May 21 
 
 Twenty-six 
 
 Dec. 3 
 
 1894 
 
 XIV 
 
 23 
 
 G 
 
 Two 
 
 21 
 
 7 
 
 Mar. 25 
 
 Apr. 29 
 
 3 
 
 . 13 
 
 Twenty-seven 
 
 2 
 
 1895 
 
 XV 
 
 4 
 
 P 
 
 Four 
 
 Feb. 10 
 
 27 
 
 Apr. 14 
 
 May 19 
 
 23 
 
 June 2 
 
 Tn-enty-four 
 
 1 
 
 1896 
 
 XVI 
 
 15 
 
 ED 
 
 Three 
 
 • 2 
 
 ^19 
 
 5 
 
 10 
 
 14 
 
 May 24 
 
 Twenty-five 
 
 Nov. 29 
 
 1897 
 
 XVII 
 
 26 
 
 C 
 
 Five 
 
 14 
 
 Mar. 3 
 
 18 
 
 23 
 
 27 
 
 June 6 
 
 Twenty-three 
 
 28 
 
 1898 
 
 XVIII 
 
 7 
 
 B 
 
 Four 
 
 6 
 
 Feb. 23 
 
 10 
 
 15 
 
 19 
 
 May 29 
 
 Twenty-four 
 
 27 
 
 1899 
 
 XIX 
 
 18 
 
 A 
 
 Three 
 
 Jan. 29 
 
 15 
 
 o 
 
 7 
 
 11 
 
 21 
 
 Twenty-six 
 
 Dec. 3 
 
 1900 
 
 I 
 
 
 
 G 
 
 Five 
 
 Feb. 11 
 
 28 
 
 15 
 
 20 
 
 24 
 
 June 3 
 
 Twenty-four 
 
 2 
 
 [N.B. — This Table is only a representative and not a facsimile of the Table in the Act of Parliament. The latter extends 
 from 1752 to 1804. For dates belonging to the twentieth century, see the two Tables in the Appendix to this part of the 
 Calendar. ] 
 
 THE EPACT. 
 
 The difference between the length of the solar year and that 
 of the lunar year is eleven days ; the solar year being made 
 up of 365 days, and the lunar year of twelve montlis or moons, 
 of twenty-nine and a half days each, or 354 days in all. The 
 last day of the lunar year being the last day of the twelfth moon, 
 and the last day of tlie solar year being the 31 st of December, 
 the difference between these constitutes the Epact. ' In the 
 
 first year of the present cycle the lunar year and the solar year 
 both commenced on the 1st of January ; the Epact for the 
 second year was therefore 11, for the third 22, for the fourth 
 33, and so forth in a regular succession. The whole months 
 are not reckoned, however, and instead of 33, the Epact is 
 taken as 3, instead of 36 as 6, and so forth. 
 
 A cycle of nineteen Epacts is tluis formed which always 
 runs parallel to the nineteen Golden Numbers Sn the follow- 
 ing order :- 
 
 Golden Numbers | 1 | 2 | 3 | 4 ; 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 
 
 Epacts 
 
 I I 11 I 22 I 3 I 14 I 25 I 6 I 17 I 28 I 9 | 20 | 1 | 12 | 23 | 4 | 15 | 26 | 7 | 18 
 
 The Epact is used for calculating the age of the moon < 
 ny day in any year. To do this, [1] Add together the d: 
 
 on 
 any clay in any year, i o ao tnis, [ i j Add together tne day 
 of the month and the Epact : [2] If the month is one later on 
 in the year than March, add also tlie number of mnntlis in- 
 cluding March and tlic one for wliich tlie calculation i.s re- 
 quired. The result will give tlie moon's age within a fraction 
 of a day. Thus ; — 
 18G5. October 10th. 
 
 3 The Epact. 
 
 13 
 
 8 months from March to October, inclusive. 
 
 Days 21 = approximate age of the moon. 
 
 * 'ETa«T«; r,ij,ipxi. Intercalary days. 
 
 The true age of the moon on October 10, 1865, at noon, 
 being 20 days and 14 hours. 
 
 Tlie use of the Epacts (in connection with the Sunday letter^, 
 for finding out Easter Day, may be thus illustrated for tlie 
 year 1887. Find out the moon's age for some day on wliich 
 Easter can fall, say April 1st. 
 1887. April 1 
 
 6 Epact. 
 
 2 March and April inclusive. 
 
 Days 9 = age of the moon on April 1. 
 Tlie Paschal Full Moon is the 14th day of the moon's age, 
 and this will be April 6th. [2] Easter Day being the Sunday 
 after tlic Pasclial Full Moon, and B being tlie Sunday Letter for 
 1887, the first B after April 6th will shew that April 10th is 
 Easter Day in that year.
 
 122 
 
 si0ot)cat)le jrcast0. 
 
 
 
 A TABLE 
 
 
 
 
 
 
 OF THE 
 
 
 
 
 
 
 MOVEABLE FEASTS, 
 
 
 
 
 
 
 ACCORDING TO THE SEVERAL DAYS THAT EASTER 
 
 
 
 
 CAN POSSIBLY FALL UPON. 
 
 
 
 Easter Day. 
 
 Sundays after 
 Epiphany. 
 
 Septuagesima 
 Suuday. 
 
 The First Day 
 of Lent. 
 
 Rogation 
 Sunday. 
 
 Ascension 
 Day. 
 
 Wliitsun Day. 
 
 Sundays after 
 Trinity. 
 
 Advent 
 Sunday. 
 
 Mar. 22 
 
 One 
 
 Jan. 18 
 
 Feb. 4 
 
 Apr. 26 
 
 Apr. 30 
 
 May 10 
 
 Twenty-seven 
 
 Nov. 29 
 
 23 
 
 One 
 
 19 
 
 5 
 
 ■ 27 
 
 May 1 
 
 11 
 
 Twenty-seven 
 
 30 
 
 24 
 
 One 
 
 20 
 
 6 
 
 28 
 
 2 
 
 12 
 
 Twenty-seven 
 
 Dec. 1 
 
 25 
 
 Two 
 
 21 
 
 7 
 
 29 
 
 3 
 
 13 
 
 Twenty-seven 
 
 2 
 
 26 
 
 Two 
 
 oo 
 
 8 
 
 • 30 
 
 4 
 
 14 
 
 Twenty-seven 
 
 3 
 
 27 
 
 Two 
 
 23 
 
 9 
 
 May 1 
 
 5 
 
 15 
 
 Twenty-six 
 
 Nov. 27 
 
 28 
 
 Two 
 
 24 
 
 10 
 
 o 
 
 6 
 
 16 
 
 Twenty-six 
 
 28 
 
 29 
 
 Two 
 
 • 25 
 
 11 
 
 3 
 
 7 
 
 17 
 
 Twenty-six 
 
 ^ 29 
 
 30 
 
 Two 
 
 26 
 
 12 
 
 4 
 
 8 
 
 18 
 
 Twenty -six 
 
 30 
 
 31 
 
 Two 
 
 27 
 
 13 
 
 5 
 
 9 
 
 19 
 
 Twenty-six 
 
 Dec. 1 
 
 Apr. 1 
 
 Three 
 
 28 
 
 • 14 
 
 6 
 
 10 
 
 20 
 
 Twenty -six 
 
 2 
 
 2 
 
 Three 
 
 29 
 
 15 
 
 7 
 
 11 
 
 21 
 
 Twenty-six 
 
 3 
 
 3 
 
 Three 
 
 30 
 
 16 
 
 8 
 
 12 
 
 oo 
 
 Twenty-five 
 
 Nov: 27 
 
 4 
 
 Three 
 
 31 
 
 17 
 
 9 
 
 13 
 
 23 
 
 Twenty-five 
 
 28 
 
 5 
 
 Three 
 
 Feb. 1 
 
 18 
 
 • • 10 
 
 14 
 
 24 
 
 Twenty-five 
 
 29 
 
 ■ 6 
 
 Three 
 
 2 
 
 19 
 
 11 
 
 15 
 
 25 
 
 Twenty-five 
 
 30 
 
 7 
 
 Tliree 
 
 3 
 
 ■ 20 
 
 12 
 
 16 
 
 26 
 
 Twenty-five 
 
 Dec. 1 
 
 8 
 
 Four 
 
 4 
 
 21 
 
 13 
 
 17 
 
 ■ 27 
 
 Twenty-five 
 
 2 
 
 . 9 
 
 Four 
 
 5 
 
 • 22 
 
 14 
 
 18 
 
 28 
 
 Twenty-five 
 
 3 
 
 10 
 
 Four 
 
 6 
 
 23 
 
 15 
 
 19 
 
 29 
 
 Twenty -four 
 
 Nov. 27 
 
 11 
 
 Four 
 
 7 
 
 24 
 
 16 
 
 20 
 
 30 
 
 Twenty-four 
 
 28 
 
 12 
 
 Four 
 
 8 
 
 25 
 
 17 
 
 21 
 
 31 
 
 I'wenty-four 
 
 29 
 
 13 
 
 Four 
 
 9 
 
 26 
 
 18 
 
 •><> 
 
 June 1 
 
 Twenty-four 
 
 30 
 
 14 
 
 Four 
 
 10 
 
 27 
 
 19 
 
 23 
 
 2 
 
 Twenty-four 
 
 Dec. 1 
 
 15 
 
 Five 
 
 11 
 
 28 
 
 20 
 
 24 
 
 3 
 
 Twenty-four 
 
 2 
 
 16 
 
 Five 
 
 12 
 
 Mar. 1 
 
 21 
 
 25 
 
 4 
 
 Twenty -four 
 
 3 
 
 17 
 
 Five 
 
 13 
 
 2 
 
 22 
 
 26 
 
 -: — 5 
 
 Twenty-three 
 
 Nov. 27 
 
 18 
 
 Five 
 
 14 
 
 ■ 3 
 
 23 
 
 27 
 
 6 
 
 Twenty-three 
 
 28 
 
 19 
 
 Five 
 
 15 
 
 ■ 4 
 
 24 
 
 28 
 
 7 
 
 Twenty-three 
 
 29 
 
 20 
 
 Five 
 
 16 
 
 5 
 
 25 
 
 29 
 
 8 
 
 Twenty-three 
 
 30 
 
 21 
 
 Five 
 
 17 
 
 6 
 
 26 
 
 30 
 
 9 
 
 Twenty-three 
 
 Dec. 1 
 
 22 
 
 Six 
 
 18 
 
 7 
 
 27 
 
 31 
 
 10 
 
 Twenty-three 
 
 o 
 
 23 
 
 Six 
 
 19 
 
 8 
 
 28 
 
 June 1 
 
 11 
 
 Twenty-three 
 
 3 
 
 24 
 
 Six 
 
 20 
 
 9 
 
 29 
 
 2 
 
 12 
 
 Twenty -two 
 
 Nov. 27 
 
 25 
 
 Six 
 
 21 
 
 10 
 
 30 
 
 3 
 
 13 
 
 Twenty-two 
 
 28 
 
 Note, tl 
 
 lat in a Bisse 
 
 xtile or Leap Year, the Number of Sundays after E] 
 
 jiphany will 
 
 )e the same, as if Ea 
 
 iter Day 
 
 had f 
 
 illen One Da 
 
 y later than it really does. And for the same reasc 
 
 n, One Day 
 
 must, in every Leap ' 
 
 tear, be 
 
 added 
 
 to the Day c 
 
 f the Month given by the Table for Septuageaima Si 
 
 inday : And 
 
 the like must be don 
 
 3 for the 
 
 First 
 
 Day of Lent 
 
 commonly called Ash Wednesday), unless the Tabl 
 
 e gives some 
 
 Day in the Month c 
 
 f March 
 
 for it 
 
 for in that ( 
 
 ;ase the Day given by the Table is the right Day. 
 
 
 
 
 The order in which this Table follows the others makes its 
 use sufficiently eNddent. The two first Tables being given for 
 the pui-pose of finding the date of the Festival by which all 
 the moveable Holydaya are regulated, and a third added which 
 sets forth all the moveable Holydays for many years to come, 
 
 this Table is given as a means of finding out for any year, 
 past or future, the respective dates of these days, according 
 to that of Easter. The Note respecting Leap Year must not 
 be overlooked when this Table is used.
 
 a Ca&Ie to finD (ZBastec Dap. 
 
 
 TABLE 
 
 TO FIND EASTER DAY 
 
 
 
 
 FROM 
 
 
 
 THE YEAR 1900 TO THE YEAR 2199 INCLUSIVE. 
 
 Golden Number. 
 
 Day of tlif 
 
 Jloiith. 
 
 Sunday Letters. 
 
 • 
 
 xrv 
 
 March 
 
 22 
 
 D 
 
 m 
 
 
 23 
 
 E 
 
 
 
 
 24 
 
 F 
 
 
 XI 
 
 
 25 
 
 G 
 
 
 
 
 26 
 
 A 
 
 
 XIX 
 
 
 27 
 
 B 
 
 
 VIU 
 
 
 28 
 
 C 
 
 
 
 
 29 
 
 D 
 
 
 XVI 
 
 
 30 
 
 E 
 
 
 V 
 
 
 31 
 
 F 
 
 
 
 April 
 
 1 
 
 G 
 
 The Golden Numbers iu the foregoing Calendar will 
 
 XIII 
 
 
 2 
 
 A 
 
 point out the Days of the Paschal Full Moons till the 
 
 II 
 
 
 3 
 
 B 
 
 Year of our Lord 1900; at which Time, in order that the 
 
 
 
 4 
 
 C 
 
 Ecclesiastical Full Moons may fall nearly on the same 
 
 X 
 
 
 5 
 
 D 
 
 Days with the real Full Moons, the Golden Numbers 
 
 
 
 6 
 
 E 
 
 must be removed to different Days of the Calendar, as is 
 
 vin 
 
 
 7 
 
 F 
 
 done iu the annexed Table, which contains so much of 
 
 VII 
 
 
 8 
 
 G 
 
 the Calendar then to be used as is necessary for finding 
 
 
 
 9 
 
 A 
 
 the Paschal Full Moons, and the Feast of Easter, from 
 
 XV 
 
 
 10 
 
 B 
 
 the Year 1900 to the Year 2199 inclusive. This Table 
 
 IV 
 
 
 11 
 
 
 
 is to be made use of, in all respects, as the first Table 
 
 
 
 12 
 
 D 
 
 before iuserted, for finding Easier till the Year 1899. 
 
 XII 
 
 
 13 
 
 E 
 
 
 I 
 
 
 14 
 
 F 
 
 
 
 
 15 
 
 G 
 
 
 IX 
 
 
 16 
 
 A 
 
 
 XVII 
 
 
 17 
 
 B 
 
 1 
 
 VI 
 
 
 18 
 19 
 
 C 
 D 
 
 
 
 
 20 
 21 
 22 
 
 E 
 F 
 G 
 
 
 
 
 23 
 
 A 
 
 
 
 
 24 
 
 B 
 
 
 
 
 25 
 
 C 
 
 
 This Table is simply for revising the first and third 
 columns of that portion of tlie Calendar which extends over 
 the Paschal limits, it. those days in March and April that 
 
 Easter can possibly fall on. It will not come into use before 
 the year 1900, and is then applicable for three hundred 
 years.
 
 124 
 
 (General Cables. 
 
 GENERAL TABLES 
 
 FOR FINDING THE DOMINICAL OR SUNDAY LETTER, 
 AND THE PLACES OF THE GOLDEN NUMBERS IN THE CALENDAR. 
 
 TABLE I. 
 
 6 
 
 5 
 
 4 
 
 3 
 
 2 
 
 1 
 
 B 
 
 C 
 
 D 
 
 E 
 
 F 
 
 G 
 
 
 
 
 
 1600 
 
 1700 
 
 1900 
 2000 
 
 2100 
 
 2200 
 
 2300 
 2400 
 
 2500 
 
 2600 
 
 2900 
 
 3000 
 
 3100 
 3200 
 
 3300 
 
 3400 
 
 3500 
 3600 
 
 3800 
 
 4700 
 4800 
 
 3900 
 4000 
 
 4100 
 
 4200 
 
 4300 
 4400 
 
 4500 
 
 4900 
 
 5000 
 
 5100 
 5200 
 
 5300 
 
 .5400 
 
 5700 
 
 5800 
 
 5900 
 6000 
 
 6100 
 
 6200 
 
 6300 
 6400 
 
 6600 
 
 6700 
 6S00 
 
 6900 
 
 7000 
 
 7100 
 7200 
 
 7300 
 
 7500 
 7600 
 
 7700 
 etc. 
 
 7800 
 
 7900 
 8000 
 
 8100 
 
 8200 
 
 8500 
 
 
 
 
 
 1800 
 
 2700 
 2800 
 
 3700 
 
 4600 
 
 5500 
 5600 
 
 6500 
 
 7400 
 
 8300 
 8400 
 
 To find the Dominical or Sunday Letter for any given Year of 
 our Lord, add to the year its fourth part, omitting fractions, and 
 also the number, which in Table I. standeth at the top of the 
 column, wherein the number of liundreds contained in that given 
 year is found : Divide tlic sum by 7, and if there is no remainder, 
 then A is the Sunday Letter ; but if any number remaineth, then 
 the Letter, which standeth under that number at the top of the 
 Table, is the Sunday Letter. 
 
 
 
 TABLE II. 
 
 
 
 I. 
 
 IL 
 
 III. 
 
 I. 
 
 IL 
 
 ni. 
 
 Years of our Lord. 
 
 Y 
 
 ;ars of our Lord. 
 
 B 
 
 1600 
 
 
 
 B 
 
 5200 
 
 15 
 
 
 1700 
 
 1 
 
 
 5300 
 
 16 
 
 
 1800 
 
 1 
 
 
 5400 
 
 17 
 
 
 1900 
 
 2 
 
 
 5500 
 
 17 
 
 B 
 
 2000 
 
 2 
 
 B 
 
 5600 
 
 17 
 
 
 2100 
 
 o 
 
 
 5700 
 
 18 
 
 
 2200 
 
 3 
 
 
 5800 
 
 18 
 
 
 2300 
 
 4 
 
 
 5900 
 
 19 
 
 B 
 
 2400 
 
 3 
 
 B 
 
 6000 
 
 19 
 
 
 2500 
 
 4 
 
 
 6100 
 
 19 
 
 
 2600 
 
 5 
 
 
 6200 
 
 20 
 
 
 2700 
 
 5 
 
 
 6300 
 
 21 
 
 B 
 
 2800 
 
 5 
 
 B 
 
 6400 
 
 20 
 
 
 2900 
 
 6 
 
 
 6500 
 
 21 
 
 
 3000 
 
 6 
 
 
 6600 
 
 22 
 
 
 3100 
 
 7 
 
 
 6700 
 
 23 
 
 B 
 
 3200 
 
 7 
 
 B 
 
 6800 
 
 22 
 
 
 3300 
 
 7 
 
 
 6900 
 
 23 
 
 
 3400 
 
 8 
 
 
 7000 
 
 24 
 
 
 3500 
 
 9 
 
 
 7100 
 
 24 
 
 B 
 
 3600 
 
 8 
 
 B 
 
 7200 
 
 24 
 
 
 3700 
 
 9 
 
 
 7300 
 
 25 
 
 
 3800 
 
 10 
 
 
 7400 
 
 25 
 
 
 3900 
 
 10 
 
 
 7500 
 
 26 
 
 B 
 
 4000 
 
 10 
 
 B 
 
 7600 
 
 26 
 
 
 4100 
 
 11 
 
 
 7700 
 
 26 
 
 
 4200 
 
 12 
 
 
 7800 
 
 27 
 
 
 4300 
 
 12 
 
 
 7900 
 
 28 
 
 B 
 
 4400 
 
 12 
 
 B 
 
 8000 
 
 27 
 
 
 4500 
 
 13 
 
 
 8100 
 
 28 
 
 
 4600 
 
 13 
 
 
 8200 
 
 29 
 
 
 4700 
 
 14 
 
 
 8300 
 
 29 
 
 B 
 
 4800 
 
 14 
 
 B 
 
 8400 
 
 29 
 
 
 4900 
 
 14 
 
 
 8500 
 
 
 
 
 5000 
 
 15 
 
 
 etc. 
 
 
 
 5100 
 
 16 
 
 
 
 
 To find the Month and Days of the Month to which 
 the Golden Numbers ought to be prefixed in the Calen- 
 dar, in any given Year of our Lord consisting of entire 
 Imndred years, and in aU the intermediate years betwixt 
 that and tlie next hundredth year following, look in the 
 second column of Table II. for the given year consist- 
 ing of entire hundreds, and note the number or cipher 
 which stands against it in tlie third column ; then, in 
 Table III. look for the same number in the column 
 under any given Golden Number, which when you have 
 found, guide your eye sideways to the left hand, and in 
 the first column you will find the Month and Day to 
 which that Golden Number ought to be prefixed in the 
 Calendar, during that period of one hundred years. 
 
 Tlie letter B prefixed to certain hundredth years in 
 Table II. denotes those years which are still to be ac- 
 counted Bissextile or Leap Years in the New Calendar ; 
 whereas all the other hundredth years are to be ac- 
 counted only common years. 
 
 § The Dominical or Sunday Letters. 
 The second column of the. Calendar is occupied by the first 
 
 seven letters of the alphabet, which are repeated throughout 
 the year, beginning with A on the first of January. If the 
 first of January is on a Sunday, A is the Sunday Letter for
 
 General Ca&les. 
 
 125 
 
 
 
 
 
 
 
 
 TABLE 
 
 III. 
 
 
 
 
 
 
 
 
 Paschal 
 FuU Moon. 
 
 Sunday 
 Letter. 
 
 THE GOLDEN NUMBERS. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 March 21 
 
 C 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 ^6 
 
 March 22 
 
 D 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 March 23 
 
 E 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 March 24 
 
 F 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 2.3 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 Marcli 25 
 
 G 
 
 12 
 
 23 
 24 
 
 4 
 5 
 
 15 
 16 
 
 26 
 
 27 
 
 7 
 8 
 
 18 
 19 
 
 29 
 
 
 10 
 11 
 
 21 
 22 
 
 2 
 3 
 
 13 
 14 
 
 24 
 25 
 
 5 
 6 
 
 16 
 17 
 
 27 
 
 28 
 
 8 
 9 
 
 19 
 20 
 
 
 
 1 
 
 March 26 
 
 A 
 
 13 
 
 March 27 
 
 B 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 
 
 March 28 
 
 C 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 March 29 
 
 D 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 Marcli 30 
 
 E 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 IS 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 14 
 
 24 
 
 25 
 
 5 
 fi 
 
 March 31 
 
 F 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 Q^ 
 
 3 
 
 April 1 
 
 G 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 April 2 
 
 A 
 
 20 
 
 "1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 April 3 
 
 B 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 April 4 
 
 C 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 11 
 
 April 5 
 
 D 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 April 6 
 
 E 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 April 7 
 
 F 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 April 8 
 
 G 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 April 9 
 
 A 
 
 27 
 
 8 
 9 
 
 19 
 20 
 
 
 1 
 
 11 
 
 12 
 
 22 
 23 
 
 3 
 4 
 
 14 
 15 
 
 25 
 26 
 
 6 
 
 7 
 
 17 
 18 
 
 28 
 29 
 
 9 
 10 
 
 20 
 21 
 
 1 
 2 
 
 12 
 13 
 
 23 
 24 
 
 4 
 5 
 
 15 
 16 
 
 April 10 
 
 B 
 
 28 
 
 April 11 
 
 C 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 April 12 
 
 D 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 IS 
 
 April 13 
 
 E 
 
 1 
 
 12 
 
 23 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 f) 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 April 14 
 
 F 
 
 2 
 
 13 
 
 14 
 
 24 
 25 
 
 5 
 6 
 
 16 
 17 
 
 27 
 28 
 
 8 
 9 
 
 19 
 20 
 
 
 
 1 
 
 11 
 
 12 
 
 22 
 23 
 
 3 
 4 
 
 14 
 15 
 
 25 
 26 
 
 6 
 
 7 
 
 17 
 18 
 
 28 
 29 
 
 9 
 10 
 
 20 
 21 
 
 April 15 
 
 G 
 
 3 
 
 April 16 
 
 A 
 
 4 
 
 15 
 
 26 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 2 
 
 13 
 
 24 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 April 17 
 
 B 
 
 5 
 
 16 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 6 
 
 17 
 
 28 
 
 9 
 
 20 
 
 1 
 
 12 
 
 23 
 
 April 17 
 
 B 
 
 
 
 
 
 
 
 
 
 
 
 
 7 
 
 18 
 
 29 
 
 10 
 
 21 
 
 
 
 13 
 
 24 
 
 April 18 
 
 C 
 
 6 
 
 17 
 
 28 
 29 
 
 9 
 10 
 
 20 
 21 
 
 1 
 2 
 
 12 
 13 
 
 23 
 24 
 
 4 
 5 
 
 15 
 16 
 
 26 
 
 27 
 
 8 
 
 19 
 
 
 
 11 
 
 22 
 
 3 
 
 14 
 
 25 
 
 April 18 
 
 c 
 
 ' 
 
 18 
 
 that year ; if on a Saturday, B is the Sunday Letter, and so 
 on in a retrograde order ; the letter which indicates the first 
 Sunday in the year indicating it tliroughout, except in Leap 
 Year. In Leap Year tlie letter wliicli indicates the first 
 Sunday of the year indicates it up to tlie end of February 
 only ; and from Marcli onward to the end of the year the 
 next letter backward is taken, so that if B is the Sunday 
 Letter for .Tauuary and February in Leap Year, A is that for 
 the succeeding months; and (t for the year following. The 
 days of the year recur on the same days of the week through- 
 out only after the lapse of twenty-eight years. The cycle of 
 Sunday Letters extends therefore over this period, as may be 
 seen in ' ' the Table of ^loveable Feasts for the remainder of the 
 nineteenth century." It is sometimes, but erroneously, called 
 the "Solar Cycle," the name having doubtless arisen from 
 "Dies SoUs,"aa the cycle has no relation to the course of the Sun. 
 
 § 7'/i(' Oolden Numbers. 
 
 This title was given to the Lunar Cycle invented by Meton 
 the Athenian [n.c. 4321, which was called after him the Me- 
 tonic Cycle, and was anciently written in letters of gold, and 
 hence received its name. It extends over nineteen years, 
 which are numbered respectively from 1 tn 19. These were 
 formerly marked throughout the year in the first column of 
 the Calendar; but since 1752 they have been inserted only 
 beside those d.ays which are included within the Paschal Full 
 
 Moon limits, i.e. between March 21st and April 25th. At the 
 end of the cycle the phases of the moon begin to recur upon 
 the same days of the month, in the same succession, with a 
 diflerence of one hour and a half. This difference so far dis- 
 turbs the application of the cycle of Golden Nundiers that it 
 will have to be readjusted in the year 1900, and one of the 
 foregoing Tables is already provided for the purpose of making 
 the necessary alteration. 
 
 The Golden Nundicrs in the Calendar indicate the day on 
 which the Ecclesiastical I'asclial Full Moon occurs ; the Sun- 
 d.ay Letter next after indicating (as has been already shewn) 
 the Festival of Easter itself. 
 
 The three "General Tables " arc only of use to those who 
 have to make historical calculations, and all might well be left 
 to the Act of Parliament, and to works on CTironology, but 
 they have been printed here in deference to the custom which 
 has placed them in all our Prayer Books for some time past. 
 
 APPENDIX. 
 
 The two following Tables are among the alterations of the 
 I'raycr Hook suggested by the Convocation of Canterbury in 
 IH79. It was proposed that they should be substituted for the 
 " Tallies to find Easter," and they arc inserted hero as a very 
 useful apparatus for ascertaining the dates of Festivals for a 
 long series of years.
 
 r26 
 
 ^ppenOir. 
 
 Tables ske>oiiig the days upon which the Moveable Feasts have been observed or are to be observed from the Year 1500 to the Year 2000. 
 
 TABLE I. 
 
 1500* 
 
 29 
 
 1542 
 
 19 
 
 1584" 
 
 29 
 
 1626 
 
 19 
 
 1668* 
 
 1 
 
 1710 
 
 19 
 
 1752* 
 
 8 
 
 1794 
 
 30 
 
 1836* 
 
 13 
 
 1877 
 
 11 
 
 1918 
 
 10 
 
 1959 
 
 8 
 
 1501 
 
 21 
 
 1543 
 
 4 
 
 1585 
 
 21 
 
 1627 
 
 4 
 
 1669 
 
 21 
 
 1711 
 
 11 
 
 1753 
 
 32 
 
 1795 
 
 16 
 
 1837 
 
 5 
 
 1878 
 
 31 
 
 1919 
 
 30 
 
 I960* 
 
 27 
 
 1502 
 
 6 
 
 1544* 
 
 23 
 
 1586 
 
 13 
 
 1628* 
 
 23 
 
 1670 
 
 13 
 
 1712* 
 
 30 
 
 1754 
 
 24 
 
 1796* 
 
 6 
 
 1838 
 
 25 
 
 1879 
 
 23 
 
 1920* 
 
 14 
 
 1961 
 
 12 
 
 1503 
 
 26 
 
 1545 
 
 15 
 
 1587 
 
 26 
 
 1629 
 
 15 
 
 1671 
 
 33 
 
 1713 
 
 15 
 
 1755 
 
 9 
 
 1797 
 
 26 
 
 1839 
 
 10 
 
 1880* 
 
 7 
 
 1921 
 
 6 
 
 1962 
 
 32 
 
 1504* 
 
 17 
 
 1546 
 
 36 
 
 1588* 
 
 17 
 
 1630 
 
 7 
 
 1672* 
 
 17 
 
 1714 
 
 7 
 
 1756* 
 
 28 
 
 1798 
 
 18 
 
 1840* 
 
 29 
 
 1881 
 
 27 
 
 1922 
 
 26 
 
 1963 
 
 24 
 
 1505 
 
 2 
 
 1547 
 
 20 
 
 1589 
 
 9 
 
 1631 
 
 20 
 
 1673 
 
 9 
 
 1715 
 
 27 
 
 1757 
 
 20 
 
 1799 
 
 3 
 
 1841 
 
 21 
 
 1882 
 
 19 
 
 1923 
 
 11 
 
 1964' 
 
 8 
 
 1506 
 
 22 
 
 1548* 
 
 11 
 
 1590 
 
 29 
 
 1632* 
 
 n 
 
 1674 
 
 29 
 
 1716* 
 
 11 
 
 1758 
 
 5 
 
 1800* 
 
 23 
 
 1842 
 
 6 
 
 1883 
 
 4 
 
 1924* 
 
 30 
 
 1965 
 
 28 
 
 1507 
 
 14 
 
 1549 
 
 31 
 
 1591 
 
 14 
 
 1633 
 
 31 
 
 1675 
 
 14 
 
 1717 
 
 31 
 
 1759 
 
 25 
 
 1801 
 
 15 
 
 1843 
 
 26 
 
 1884* 
 
 23 
 
 1925 
 
 22 
 
 1966 
 
 20 
 
 1508* 
 
 33 
 
 1550 
 
 16 
 
 1592' 
 
 5 
 
 1634 
 
 16 
 
 1676* 
 
 6 
 
 1718 
 
 23 
 
 1760* 
 
 16 
 
 1802 
 
 28 
 
 1844* 
 
 17 
 
 1885 
 
 15 
 
 1926 
 
 14 
 
 1967 
 
 6 
 
 1509 
 
 18 
 
 1551 
 
 8 
 
 1593 
 
 25 
 
 1635 
 
 8 
 
 1677 
 
 25 
 
 1719 
 
 8 
 
 1761 
 
 1 
 
 1803 
 
 20 
 
 1845 
 
 2 
 
 1886 
 
 36 
 
 1927 
 
 27 
 
 1968* 
 
 24 
 
 1510 
 
 10 
 
 1552* 
 
 27 
 
 1594 
 
 10 
 
 1636* 
 
 27 
 
 1678 
 
 10 
 
 1720* 
 
 27 
 
 1762 
 
 21 
 
 1804* 
 
 11 
 
 1846 
 
 22 
 
 1SS7 
 
 20 
 
 1928* 
 
 18 
 
 1969 
 
 16 
 
 1511 
 
 30 
 
 1553 
 
 12 
 
 1595 
 
 30 
 
 1637 
 
 19 
 
 1679 
 
 30 
 
 1721 
 
 19 
 
 1763 
 
 13 
 
 1S05 
 
 24 
 
 1847 
 
 14 
 
 1888* 
 
 11 
 
 1929 
 
 10 
 
 1970 
 
 8 
 
 1512* 
 
 21 
 
 1554 
 
 4 
 
 1596* 
 
 21 
 
 1638 
 
 4 
 
 1680* 
 
 21 
 
 1722 
 
 4 
 
 1764* 
 
 32 
 
 1806 
 
 16 
 
 1848* 
 
 33 
 
 1889 
 
 31 
 
 1930 
 
 30 
 
 1971 
 
 21 
 
 1513 
 
 6 
 
 1555 
 
 24 
 
 1597 
 
 6 
 
 1639 
 
 24 
 
 1681 
 
 13 
 
 1723 
 
 24 
 
 1765 
 
 17 
 
 1807 
 
 8 
 
 1849 
 
 18 
 
 1890 
 
 16 
 
 1931 
 
 15 
 
 1972* 
 
 12 
 
 1514 
 
 26 
 
 1556* 
 
 15 
 
 1598 
 
 26 
 
 1640* 
 
 15 
 
 1682 
 
 26 
 
 1724* 
 
 15 
 
 1766 
 
 9 
 
 1808* 
 
 27 
 
 1850 
 
 10 
 
 1891 
 
 8 
 
 1932* 
 
 6 
 
 1973 
 
 32 
 
 1515 
 
 18 
 
 1557 
 
 28 
 
 1599 
 
 18 
 
 1641 
 
 35 
 
 1683 
 
 18 
 
 1725 
 
 7 
 
 1767 
 
 29 
 
 1809 
 
 12 
 
 1851 
 
 30 
 
 1892* 
 
 27 
 
 1933 
 
 26 
 
 1974 
 
 24 
 
 1516* 
 
 2 
 
 1658 
 
 20 
 
 1600* 
 
 2 
 
 1642 
 
 20 
 
 1684* 
 
 9 
 
 1726 
 
 20 
 
 1768* 
 
 13 
 
 1810 
 
 32 
 
 1852* 
 
 21 
 
 1893 
 
 12 
 
 1934 
 
 11 
 
 1975 
 
 9 
 
 1617 
 
 22 
 
 1559 
 
 5 
 
 1601 
 
 22 
 
 1643 
 
 12 
 
 1685 
 
 29 
 
 1727 
 
 12 
 
 1769 
 
 5 
 
 1811 
 
 24 
 
 1853 
 
 6 
 
 1894 
 
 4 
 
 1935 
 
 31 
 
 1976* 
 
 28 
 
 1518 
 
 14 
 
 1560* 
 
 24 
 
 1602 
 
 14 
 
 1644* 
 
 31 
 
 1686 
 
 14 
 
 1728* 
 
 31 
 
 1770 
 
 25 
 
 1812* 
 
 8 
 
 1854 
 
 26 
 
 1895 
 
 24 
 
 1936* 
 
 22 
 
 1977 
 
 20 
 
 1519 
 
 34 
 
 1561 
 
 16 
 
 1603 
 
 34 
 
 1645 
 
 16 
 
 1687 
 
 6 
 
 1729 
 
 16 
 
 1771 
 
 10 
 
 1813 
 
 28 
 
 1853 
 
 18 
 
 1896* 
 
 15 
 
 1937 
 
 7 
 
 1978 
 
 6 
 
 1520* 
 
 18 
 
 1562 
 
 8 
 
 1604* 
 
 18 
 
 1646 
 
 8 
 
 1688* 
 
 25 
 
 1730 
 
 8 
 
 1772* 
 
 29 
 
 1814 
 
 20 
 
 1856* 
 
 2 
 
 1897 
 
 28 
 
 1938 
 
 27 
 
 1979 
 
 25 
 
 1521 
 
 10 
 
 1563 
 
 21 
 
 1605 
 
 10 
 
 1647 
 
 28 
 
 16S9 
 
 10 
 
 1731 
 
 28 
 
 1773 
 
 21 
 
 1815 
 
 5 
 
 1857 
 
 22 
 
 1898 
 
 20 
 
 1939 
 
 19 
 
 1980* 
 
 16 
 
 1322 
 
 30 
 
 1564* 
 
 12 
 
 1606 
 
 30 
 
 1648* 
 
 12 
 
 1690 
 
 SO 
 
 1732* 
 
 19 
 
 1774 
 
 13 
 
 1816* 
 
 24 
 
 1858 
 
 14 
 
 1899 
 
 12 
 
 1940* 
 
 3 
 
 1981 
 
 29 
 
 1523 
 
 15 
 
 1565 
 
 32 
 
 1607 
 
 15 
 
 1649 
 
 4 
 
 1691 
 
 22 
 
 1733 
 
 4 
 
 1776 
 
 26 
 
 1817 
 
 16 
 
 1859 
 
 34 
 
 1900* 
 
 25 
 
 1941 
 
 23 
 
 1982 
 
 21 
 
 1524* 
 
 6 
 
 1566 
 
 24 
 
 1608" 
 
 6 
 
 1650 
 
 24 
 
 1692* 
 
 6 
 
 1734 
 
 24 
 
 1776* 
 
 17 
 
 1818 
 
 1 
 
 1860* 
 
 18 
 
 1901 
 
 17 
 
 1942 
 
 15 
 
 1983 
 
 13 
 
 1525 
 
 26 
 
 1567 
 
 9 
 
 1609 
 
 26 
 
 1651 
 
 9 
 
 1693 
 
 26 
 
 1736 
 
 16 
 
 1777 
 
 9 
 
 1819 
 
 21 
 
 1861 
 
 10 
 
 1902 
 
 9 
 
 1943 
 
 35 
 
 1984* 
 
 32 
 
 1526 
 
 11 
 
 1568* 
 
 28 
 
 1610 
 
 18 
 
 1652* 
 
 28 
 
 1694 
 
 18 
 
 1736* 
 
 35 
 
 1778 
 
 29 
 
 1820* 
 
 12 
 
 1862 
 
 30 
 
 1903 
 
 22 
 
 1944* 
 
 19 
 
 1985 
 
 17 
 
 1527 
 
 31 
 
 1569 
 
 20 
 
 1611 
 
 3 
 
 1653 
 
 20 
 
 1695 
 
 3 
 
 1737 
 
 20 
 
 1779 
 
 14 
 
 1821 
 
 32 
 
 1863 
 
 15 
 
 1904* 
 
 13 
 
 1945 
 
 11 
 
 1986 
 
 9 
 
 1528* 
 
 22 
 
 1570 
 
 5 
 
 1612' 
 
 22 
 
 1654 
 
 5 
 
 1696* 
 
 22 
 
 1738 
 
 12 
 
 1780* 
 
 5 
 
 1822 
 
 17 
 
 1864* 
 
 6 
 
 1905 
 
 33 
 
 1946 
 
 31 
 
 1987 
 
 29 
 
 1529 
 
 7 
 
 1571 
 
 25 
 
 1613 
 
 14 
 
 1635 
 
 25 
 
 1697 
 
 14 
 
 1739 
 
 32 
 
 1781 
 
 25 
 
 1823 
 
 9 
 
 1865 
 
 26 
 
 1906 
 
 26 
 
 1947 
 
 16 
 
 1988* 
 
 13 
 
 1530 
 
 27 
 
 1572* 
 
 16 
 
 1614 
 
 34 
 
 1656* 
 
 16 
 
 1698 
 
 34 
 
 1740' 
 
 16 
 
 1782 
 
 10 
 
 1824* 
 
 28 
 
 1866 
 
 11 
 
 1907 
 
 10 
 
 1948* 
 
 7 
 
 1989 
 
 6 
 
 1531 
 
 19 
 
 1573 
 
 1 
 
 1615 
 
 19 
 
 1657 
 
 8 
 
 1699 
 
 19 
 
 1741 
 
 8 
 
 1783 
 
 30 
 
 1826 
 
 13 
 
 1867 
 
 31 
 
 1908* 
 
 29 
 
 1949 
 
 27 
 
 1990 
 
 25 
 
 1532* 
 
 10 
 
 1674 
 
 21 
 
 1616* 
 
 10 
 
 1658 
 
 21 
 
 1700* 
 
 10 
 
 1742 
 
 28 
 
 1784* 
 
 21 
 
 1826 
 
 5 
 
 1868* 
 
 22 
 
 1909 
 
 21 
 
 1950 
 
 19 
 
 1991 
 
 10 
 
 1533 
 
 23 
 
 1575 
 
 13 
 
 1617 
 
 30 
 
 1659 
 
 13 
 
 1701 
 
 30 
 
 1743 
 
 13 
 
 1785 
 
 6 
 
 1827 
 
 25 
 
 1869 
 
 7 
 
 1910 
 
 6 
 
 1951 
 
 4 
 
 1992* 
 
 29 
 
 1534 
 
 15 
 
 1576* 
 
 32 
 
 1618 
 
 15 
 
 1660* 
 
 32 
 
 1702 
 
 15 
 
 1744* 
 
 4 
 
 1786 
 
 26 
 
 1828* 
 
 16 
 
 1870 
 
 27 
 
 1911 
 
 26 
 
 1952* 
 
 23 
 
 1993 
 
 21 
 
 1535 
 
 7 
 
 1577 
 
 17 
 
 1619 
 
 7 
 
 1661 
 
 24 
 
 1703 
 
 7 
 
 1745 
 
 24 
 
 1787 
 
 18 
 
 1829 
 
 29 
 
 1871 
 
 19 
 
 1912* 
 
 17 
 
 1953 
 
 15 
 
 1994 
 
 13 
 
 1536* 
 
 26 
 
 1578 
 
 9 
 
 1620* 
 
 26 
 
 1662 
 
 9 
 
 1704* 
 
 26 
 
 1746 
 
 9 
 
 1788* 
 
 2 
 
 1830 
 
 21 
 
 1872* 
 
 10 
 
 1913 
 
 2 
 
 1954 
 
 28 
 
 1995 
 
 26 
 
 1537 
 
 11 
 
 1579 
 
 29 
 
 1621 
 
 11 
 
 1663 
 
 29 
 
 1705 
 
 18 
 
 1747 
 
 29 
 
 1789 
 
 22 
 
 1831 
 
 13 
 
 1873 
 
 23 
 
 1914 
 
 22 
 
 1955 
 
 20 
 
 1996' 
 
 17 
 
 1538 
 
 31 
 
 1580* 
 
 13 
 
 1622 
 
 31 
 
 1664* 
 
 20 
 
 1706 
 
 3 
 
 1748» 
 
 20 
 
 1790 
 
 14 
 
 1832* 
 
 32 
 
 1874 
 
 15 
 
 1915 
 
 14 
 
 1956* 
 
 11 
 
 1997 
 
 9 
 
 1539 
 
 16 
 
 1581 
 
 5 
 
 1623 
 
 23 
 
 1665 
 
 5 
 
 1707 
 
 23 
 
 1749 
 
 6 
 
 1791 
 
 34 
 
 1833 
 
 17 
 
 1875 
 
 7 
 
 1916* 
 
 33 
 
 1957 
 
 31 
 
 1998 
 
 22 
 
 1540* 
 
 7 
 
 1582 
 
 25 
 
 1624* 
 
 7 
 
 1666 
 
 25 
 
 1708* 
 
 14 
 
 1750 
 
 25 
 
 1792* 
 
 18 
 
 1834 
 
 9 
 
 1876* 
 
 26 
 
 1917 
 
 18 
 
 1958 
 
 16 
 
 1999 
 
 14 
 
 1541 
 
 27 
 
 1583 
 
 10 
 
 1625 
 
 27 
 
 1667 
 
 17 
 
 1709 
 
 34 
 
 1751 
 
 17 
 
 1793 
 
 10 
 
 1836 
 
 29 
 
 
 
 
 
 
 
 
 
 TABLE n. 
 
 1 
 
 2 
 3 
 4 
 5 
 6 
 7 
 8 
 9 
 10 
 11 
 12 
 13 
 14 
 15 
 16 
 17 
 18 
 19 
 20 
 21 
 22 
 23 
 24 
 25 
 26 
 27 
 28 
 29 
 30 
 31 
 32 
 33 
 34 
 35 
 
 
 Common Years. 
 
 
 Sunday 
 
 Sundays 
 after 
 
 Septua- 
 
 Firet Cay 
 
 Letter. 
 
 Epiphany. 
 
 Sunday. 
 Jan. 18 
 
 of Lent. 
 
 D 
 
 One 
 
 Feb. 4 
 
 E 
 
 One 
 
 19 
 
 5 
 
 P 
 
 One 
 
 20 
 
 6 
 
 G 
 
 Two 
 
 21 
 
 7 
 
 A 
 
 Two 
 
 22 
 
 8 
 
 B 
 
 Two 
 
 23 
 
 9 
 
 C 
 
 Two 
 
 24 
 
 10 
 
 D 
 
 Two 
 
 25 
 
 11 
 
 E 
 
 Two 
 
 ■ 20 
 
 12 
 
 F 
 
 Two 
 
 27 
 
 13 
 
 G 
 
 Three 
 
 28 
 
 14 
 
 A 
 
 Three 
 
 29 
 
 15 
 
 B 
 
 Three 
 
 30 
 
 16 
 
 C 
 
 Three 
 
 31 
 
 17 
 
 D 
 
 Three 
 
 Feb. 1 
 
 18 
 
 E 
 
 Three 
 
 . 2 
 
 19 
 
 F 
 
 Three 
 
 3 
 
 20 
 
 G 
 
 Four 
 
 4 
 
 21 
 
 A 
 
 Four 
 
 5 
 
 22 
 
 B 
 
 Four 
 
 6 
 
 23 
 
 C 
 
 Four 
 
 • 7 
 
 24 
 
 D 
 
 Four 
 
 8 
 
 25 
 
 E 
 
 Four 
 
 9 
 
 26 
 
 F 
 
 Four 
 
 10 
 
 27 
 
 G 
 
 Five 
 
 11 
 
 28 
 
 A 
 
 Five 
 
 12 
 
 Mar. 1 
 
 B 
 
 Five 
 
 13 
 
 2 
 
 C 
 
 Five 
 
 14 
 
 8 
 
 D 
 
 Five 
 
 15 
 
 4 
 
 B 
 
 Five 
 
 16 
 
 5 
 
 F 
 
 Five 
 
 17 
 
 6 
 
 G 
 
 Six 
 
 18 
 
 7 
 
 A 
 
 Six 
 
 19 
 
 8 
 
 B 
 
 Six 
 
 20 
 
 9 
 
 C 
 
 Six 
 
 21 
 
 10 
 
 Leap Year.* 
 
 Sunday 
 Letters. 
 
 ED* 
 
 F E« 
 
 G F* 
 
 A G* 
 
 B A* 
 
 C B' 
 
 D C ' 
 
 E D • 
 
 F E' 
 
 G P * 
 
 A G " 
 
 B A < 
 
 C B* 
 
 D C 
 
 E D • 
 
 F E* 
 
 G F* 
 
 A G« 
 
 B A* 
 
 C B- 
 
 D C* 
 
 E D ' 
 
 F E* 
 
 G P' 
 
 A G' 
 
 B A' 
 
 C B* 
 
 D C 
 
 E D* 
 
 F E* 
 
 G F« 
 
 A G* 
 
 B A^ 
 
 C B- 
 
 D C* 
 
 Sundays 
 
 Septua- 
 
 after 
 
 gesima 
 
 Epiphany. 
 
 Sunday. 
 
 One* 
 
 Jan. 19» 
 
 One* 
 
 20* 
 
 Two* 
 
 21* 
 
 Two* 
 
 22* 
 
 Two* 
 
 23* 
 
 Two* 
 
 24* 
 
 Two* 
 
 26* 
 
 Two* 
 
 26* 
 
 Two* 
 
 27* 
 
 Three* 
 
 28* 
 
 Tliree* 
 
 • 29* 
 
 Three* 
 
 30* 
 
 Three* 
 
 31* 
 
 Three* 
 
 Feb. 1* 
 
 Three* 
 
 2* 
 
 Three' 
 
 3* 
 
 Pour* 
 
 4* 
 
 Four* 
 
 5' 
 
 Four* 
 
 6* 
 
 Four* 
 
 
 Four' 
 
 8* 
 
 Four' 
 
 ■ 9* 
 
 Four* 
 
 10* 
 
 Five* 
 
 11* 
 
 Five* 
 
 12' 
 
 Five* 
 
 13* 
 
 Five* 
 
 14* 
 
 Five* 
 
 15* 
 
 Five* 
 
 16* 
 
 Five* 
 
 17* 
 
 Six* 
 
 18* 
 
 Six* 
 
 19* 
 
 Six* 
 
 20* 
 
 Six* 
 
 21* 
 
 Six* 
 
 . 22* 
 
 First Day 
 of Lent. 
 
 Easter 
 Day. 
 
 Rogation 
 Sunday. 
 
 Ascension 
 Day. 
 
 Apr. 30 
 May 1 
 
 Whit- 
 sunday. 
 
 Sundays 
 
 after 
 Trinity. 
 
 27 
 27 
 27 
 27 
 27 
 26 
 26 
 26 
 26 
 26 
 26 
 26 
 25 
 25 
 25 
 26 
 25 
 25 
 25 
 24 
 24 
 24 
 24 
 24 
 24 
 24 
 23 
 23 
 23 
 23 
 23 
 23 
 23 
 22 
 22 
 
 Advent 
 Sunday. 
 
 To find the days upon which the moveable Holydays have been observed or are to be observed in any year, look for the year in the First Table and 
 observe the number set beside it. Then look for the same number in the first column of the Second Table, against which you will find a letter 
 called the Sunday Letter, the number of Sundays after Epiphany and after Trinitv, and the days of the Calendar upon which the first day of 
 Lent and the principal moveable Festivals fall. AH the days in the Calendar to which the Sunday Letter is affixed will be Sundays. 
 
 But note, tliat if the number of the year in the First Table hath a * set against it, that year is Bissextile or Leap Ye.ir, in which case the month of 
 February hath 29 days, and the Sunday Letters, the number of Sundays after Epiphany, the day upon which Septuagesima Sunday is observed, 
 and the day upon which the first day of Lent falleth, are all to be looked for in the Leap Year columns, which are likewise marked with a st.ar *. 
 In Leap Year there are always two Sunday Letters, whereof the former is used in January and February, and the latter for the rest of the ye.ar. 
 
 Note also that in the year 1752, in which the Calendar was reformed and the New Style began, the day following Wednesday. September 2, was called 
 Thursday, September 14, and therefore after September 2 the Sunday Letter was A instead of D, and there were only' 23 Sundays after Trinity, 
 and Advent Sunday was December 3. 
 
 Note also that until 1752 the year was reckoned in the Church of England as beginning March 25, .all days before March 25 being considered as part 
 of the year preceding.
 
 AN 
 
 INTRODUCTION TO THE CALENDAR. 
 
 The Ecclesiastical Calendar comprises two things : first, a 
 table of the order of days in the year ; and, secondly, a cata- 
 logxie of the saints commemorated in tlie Church. To this, in 
 the Book of Common Prayer, there is also annexed a table of 
 the daily lessons throughout the year. 
 
 Calendars are known to liave been in use at a very early 
 date in the Church. One of the Church of Eome was printed 
 by Bouchier in his Commenlary on the Paschal Cycle [Ant- 
 werp, 1634], which was formed about the middle of the fourth 
 century, or perhaps as early as A. D. 336 ; and another is given 
 by Mabillon in his Analecta, which was drawn up for the 
 Church of Carthage a.d. 483, and which is preserved in 
 the Abbey of St. Germaine de Pres, at Paris. Many 
 others of early times are extant, and a number are printed 
 by Martene in the sixth volume of his Collection of Ancient 
 Writers. 
 
 The origin of Christian Calendars is clearly coeval with the 
 commemoration of martyrs, which began at least as early as 
 the martyrdom of Polycarp, a.d. 168. [Eusee. Eccl. Hist. iv. 
 15.] The names of tliese, and their acts, were carefully 
 recorded by the Church in Martyrologies ; and Diptychs — 
 tablets of wood or ivory — were inscribed with their names, to 
 be read at the time when the memorial of the departed was 
 made at the celebration of the Holy Eucharist. From one or 
 both of these, lists of names would naturally be transcribed 
 for use at other times, and as a memorial in the hands of 
 private Christians, the names being placed against the day on 
 which the martyrs suffered, or that (generaUy the same) on 
 which they were annually commemorated. To these two 
 columns of the days of the year and the names of the martyrs 
 were afterwards added two others of Golden Numbers and 
 Sunday Letters, the use of which has been explained in the 
 notes to the Tables. 
 
 Several very ancient English Calendars exist iu our public 
 libraries ; but the earliest known is one printed by Martene 
 [Vet. Scrip, vi. 635], under the title "Calendarium Floria- 
 cense," and attributed by him (with apparently good reason) 
 to the Venerable Bede, with whose works it was found in a 
 very old MS. at Fleury. Bede died at Jarrow, a.d. 735, so 
 that this Calendar must date from the earlier half of the eighth 
 century. There is a general agreement between this Calendar 
 and the Martyrology of Bede which seems to shew that it is 
 rightly attributed to him, and we may therefore venture to 
 take it as tlie earliest extant Calendar of tlie Churcli of 
 England, dating it from tlie latest year of Bede's life. It is 
 printed month by month in the first column of the Compara- 
 tive View of the Calendar iu tlie following pages. 
 
 In the course of ages the number of names recorded in the 
 Martyrologies of the Church increased to a great multitude, 
 as m.ay be seen iu the vast folio Ada Sanctorum, printecl 
 for every day of tlie year by tlie Bollaudists, which was 
 commenced more than two centuries ago, and is not yet 
 nearly complete, though it extends to sixty largo volumes. 
 The Calendars of the Church also began to be crowded, 
 although there was always a local character about them which 
 did not belong to the Martyrologies. In tlie twelfth century 
 the original method of recording the names of saints (which 
 was by the Bishop of each Diocese in some cases, and in 
 others by a Diocesan Council) was superseded by a formal 
 rite of Canonization, which was performed only by the Popes ; 
 and from this time the names inserted iu the Calendar ceased 
 to be those of Martyrs or Confessors only. 
 
 Tlie Calendar of the Church of England was always local in 
 its character, and one of the eleventh or twelftli century, 
 which is preserved in the Durham Chapter Library, seems to 
 differ but little from another of the liftct-iith century, which 
 is contained in an ancient Missal of that Church, or from that 
 which has been reprinted from a Missal of 1514, belonging 
 to Bishop Cosin's Library, in the following pages. Com- 
 paratively few names were added to the English Calendars 
 during the mediaeval period, though many were added to the 
 Roman. 
 
 Some changes were made in the Calendar by the "Abro- 
 gation of certain llolydays" in the reign of Henry VIII., 
 great inconvenience being found to ari.se from the number of 
 days which were observed with a cessation from labour : and 
 
 In Calendars 
 
 of 
 
 1549, 1552," 1559. 
 
 the two days dedicated to St. Thomas of Canterbury being 
 especially obnoxious to the Kiug were altogether expunged, 
 though by very questionable authority. 
 
 When the English Prayer Book was set forth in 1549, it 
 was thought expedient to insert only the chief of the names 
 which had been contained in the Calendar of the Salisbury 
 Use. Two of these were taken away (though the erasure of 
 St. Barnabas was probably a printer's error), and four others 
 added in 1552. In the following year, 1553, the old Salis- 
 bury Calendar was reprinted (with three or four omissions) in 
 the Primer of Edward VI., and in the "Private Prayers" of 
 Queen Elizabeth's reign, printed iu 1584 ; but not iu any Book 
 of Common Prayer. In 1559 the Calendar of 1552 was 
 reprinted with one omission. These successive changes (as 
 far as is necessary to illustrate the transition from the ancient 
 to the modem Calendar) are represented in the following 
 Table :— 
 
 § Transition of the English Calendar from 1549 to 1559. 
 
 Circumcision. 
 
 F.piphany. 
 
 Conversion of St. Paul. 
 
 Purification of the Blessea Virgin Mary. 
 
 St. Matthias. 
 
 Annunciation of the Blessed Virgin Mary 
 
 St. Mark. 
 
 — Philip and St. James. 
 
 — John Baptist. 
 
 — Peter. 
 
 — James. 
 
 — liartholomew. 
 
 — Matthew. 
 
 — Michael. 
 
 — Luke. 
 
 — Simon and St. Jude. 
 All Saints. 
 St. Andrew. 
 
 — Thomas. 
 Christmas. 
 St. Stephen. 
 
 — John Evangelist. 
 
 Innocents. / 
 
 St. Mary Magdalen. In Calendar of 1549 only. 
 
 — Clement. 1552 only. 
 
 — Barnabas. 1549 and 1559. 
 
 — George. ) 
 
 — Laurence. I 1552 and 1569. 
 
 Lammas. ) 
 
 > In 1552 an Act of rarliamcnt was passed ** for the keeping Holydays and 
 Fasting-days " [5 and Edw. VI. c. 31. Tlie preamble runs : '* Forasmucli as 
 at all times men be not so mindful to laud and praise God, so ready to resort 
 and hear God's Holy Word, and to come to the Holy Communion and other 
 laudable rites which arc to bo observed in every congregation as their 
 bounden duty doth require, therefore, to call men to rememlirance of their 
 duty, and to help their inllrmity, it hath been wholesomely i>ro\ided that 
 there should be some certain limes and days appointed, wherein Christiaus 
 should cease from all other kind of labours, and should apjily themselves 
 onlyand wholly unto the aforesaid holy works properly ]i(rt;iin'iiig unto trac 
 religion ; . . . therefore as these works are most connin'iily, nntl also may 
 well be called God's service, so the times appointed specially for the same 
 are called Holydays." 
 
 The llrst clause then enacts "that all the days hereafter mentioned shall 
 be kept and eoinmaiuled to bo kept Holydays, and none other; that is to 
 say, all Sundays in the year, the days of the feast of the Circnmc ision of 
 our Ijord Jesus Christ, of the Kjtiphany, of the rurification of the Blessed 
 Virgin, of Saint Matthie the A]iostle, of Saint Mark the Kvangelist, of Saint 
 Philip and .Jacob the Apostles, of tlie Aseension of our Lord Jesus Christ, 
 of the Nativity of Saint John the IJaj'tist " [with all other Holydays as in 
 the bracketed list above, until Innocents], " Monday and 'I'ucsday in 
 Easter Week, and Monday and Tuesday iu Whilsuu Week, and that none 
 other day shall be kept and commanded to be kept lloIy<iay, or to abstain 
 fr(nu lawful bodily labour. 
 
 " II. And it is also enacted by the authority aforesaid that every even or 
 day next going before any of the aforesaid days of the feasts of the 
 Nativity of our Lord, of Easter, of the Ascension of our Lord, Pentecost, 
 au<l the I'urilication and the Annunciation of the aforesaid Blessed Virgin, 
 of All Saints, and of all the said feasts of the A]tostles (other than of Saint 
 John the Kvangelist, and Philip and Jacob) shall be fasted, .and com- 
 manded to bo kept and observed, and that none other even or day shall be 
 eomuianded to be fasted." 
 
 The llfth clause jirovidea for the observance of Saturday as a fasted even 
 when the feast falls on a Moiulay ; and the seventh for the observance of 
 the usual solemnities on ^t. George's Feast.
 
 128 
 
 an :jntroDuction to t^e Calenoar. 
 
 It seems now to have been felt by persons in authority 
 that greater reverence ought to be shewn for the names of 
 those who had glorified God in a special manner by their 
 deaths or their lives, and in the Latin Prayer Book of 1560 
 nearly every day of the year was marked by the name of 
 a saint, the list being compiled from the old Salisbury 
 Calendar and the Eoman. This appears to have led to the 
 appointment of a Commission, consisting of the Arch- 
 bishop of Canterbury, the Bishop of London, Dr. Bill, 
 and Walter Haddou, the compiler of the Latin Calendar 
 just referred to. This Commission met in 1561, and, with a 
 few changes in the Tables and Rules, made also a revision of 
 the list of Saints. 
 
 In making this revision the compilers evidently took the 
 same course which had been taken with respect to the Prayer 
 Book itself, going liack to the Sarum Missal and selecting from 
 the old Calendar such names of Festivals as they thought 
 proper to be inserted in the new one. 
 
 As regards the days dedicated to our Lord, the Blessed 
 Virgin Mary, and the Holy Apostles, little change was made. 
 The only Festival of our Lord which they omitted was "The 
 Feast of the Holy Saviour " [May 2-tth], a day which does 
 not always occur in Sarum Calendars. Among the Festivals 
 
 of the Blessed Virgin only that of the Assumption [August 
 15th] was left out. Of the days on which the Apostles 
 and other Saints of the New Testament were com- 
 memorated before the Reformation there were omitted, 
 St. Paul [June 29tli], the Commemoration of St. Paul 
 [June 30th], St. Peter's Chair [February 22nd], the Inven- 
 tion of St. Stephen [August 3rd], and St. Michael of the 
 Mount [October 16th]. 
 
 The Minor Holydays were, however, greatly diminished in 
 number, for out of one hundred and fifty-one which occur 
 in the Sarum Calendars of Henry VIII. 's reign only foi'ty- 
 eight were restored by the revisers of 1561. On what prin- 
 ciple they went can only be judged by the result, which the 
 following Table of our existing Calendar (which contains fifty- 
 one Minor Holydays), will shew. It seems a singular omis- 
 sion that the names of two of our greatest national saints, 
 St. Aidan and St. Cuthbert, should have been overlooked 
 both in 15G1 and in 1661. The omission of St. Patrick is 
 almost as extraordinary ; and it might have been expected 
 that St. Thomas of Canterbury's name would have been 
 
 I restored when the bitterness of the Tudor times had passed 
 away. The latter two names were always inserted in ordi- 
 
 I nary Almanacs which were not bound up with the Prayer 
 
 § Saints commemorated hy the Chzirch of England. 
 
 The Holy Apostles, etc. 
 
 The Blessed Virgin Mary. 
 
 St. Michael and AU Angels. 
 
 All Saints. 
 
 St. John the Baptist. 
 
 St. Peter. 
 
 St. James the Great. 
 
 St. John the Evangebst. 
 
 St. Andrew. 
 
 St. Philip. 
 
 St. Thomas. 
 
 St. Bartholomew. 
 
 St. Matthew. 
 
 St. James the Less. 
 
 St. Simon Zelotes. 
 
 St. Jude. 
 
 St. Matthias. 
 
 St. Paul. 
 
 St. Barnabas. 
 
 St. Mark. 
 
 St. Luke. 
 
 St. Stephen. 
 
 The Holy Innocents. 
 
 St. Mary Magdalen. 
 
 St. Anne. 
 
 M.artyT£ in the Age of Persecutions. 
 
 St. Nicomede 
 
 St. Dionysius the ) 
 Areopagite ( 
 
 St. Clement 
 
 St. Perpetua 
 
 St. Cecilia 
 
 St. Fabian 
 
 St. Agatha 
 
 St. Lawrence 
 
 St. Cyprian 
 
 St. Valentine 
 
 St. Prisca 
 
 St. Margaret 
 
 St. Lucian 
 
 St. Faith 
 
 St. Agnes 
 
 St. Vincent 
 
 St. Lucy 
 
 St. Catharine 
 
 St. Crispin 
 
 St. Blasius 
 
 90 
 
 96 
 
 100 
 203 
 230 
 250 
 251 
 258 
 258 
 270 
 275 
 278 
 290 
 290 
 304 
 304 
 305 
 307 
 308 
 316 
 
 M.artyr3 and other Saints specially 
 connected vdili England. 
 
 St. George, M.... 
 
 St. Alban, M. ... 
 
 St. Nicolas 
 
 St. Benedict 
 
 St. David 
 
 St. Machutus .... 
 
 St. Gregory 
 
 St. Augustine of 
 Canterbury 
 
 St. Etheldreda 
 
 St. Chad 
 
 St. Giles 
 
 Venerable Bede 
 
 St. Boniface 
 
 St. Swithin 
 
 St. Edmund, K. & M... 
 St. Edward, K. & M.... 
 
 St. Dunstan 
 
 St. Alphege, M 
 
 St. Edward, K. & Conf. 
 
 St. Hugh 
 
 St. Richard 
 
 290 
 303 
 326 
 543 
 544 
 560 
 604 
 
 604 
 
 670 
 
 673 
 
 725 
 
 735 
 
 755 
 
 862 
 
 870 
 
 978 
 
 988 
 
 1012 
 
 1163 
 
 1200 
 
 1253 
 
 French and other Saints not included 
 among the preceding. 
 
 St. Silvester 
 
 St. Enurchus 
 
 St. Hilary of Poictiers, 
 Confessor 
 
 St. Ambrose 
 
 St. Martin 
 
 St. Jerome 
 
 vSt. Augustine 
 
 St. Britius 
 
 St. Remigius 
 
 St. Leonard, Confessor 
 St. Lambert 
 
 335 
 340 
 
 368 
 
 397 
 397 
 420 
 430 
 444 
 535 
 559 
 709 
 
 Book, and are also found in some Calendars of Queen Eliza- 
 beth's time. 
 
 At the revision of 1661 the only change made was the inser- 
 tion of the names of St. Alban, the Venerable Bede, and St. 
 Enurchus. These three names, together with the particular 
 designations by which most of the Saints in the Calendar 
 are now distinguished, are to be found in the Calendar pre- 
 fixed to Bishop Cosin's Devotions : and as the first published 
 edition of that work was printed in 1627, we may conclude 
 that they were taken thence into the Book of Common Prayer 
 at the Revision of 1061, as some of the Tables and Rules 
 were. 
 
 In Calendars of the Church of England not printed in the 
 Prayer Book, but published by the Stationers' Company 
 
 under the authority of the Archbishop of Canterbury,^ the 
 following names are also to be found : St. Patrick, St. 
 Thomas of Canterbury, and All Souls. King Charles the 
 First was likewise included among the Martyrs in all English 
 Calendars until the special Form of Prayer for the 30th of 
 January was given up in 1859. 
 
 It will be seen that the whole number of individual Saints 
 commemorated is seventy-three. Of these, twenty-one are 
 especially connected with our Blessed Lord ; twenty are 
 Martyrs in the age of persecutions ; twenty-one are specially 
 connected with our own Church ; and eleven are either great 
 
 1 Tliis authority continued to be given as late as 1S32.
 
 9n 3lntroriuction to tfjc CalcnQar. 
 
 129 
 
 ami learned defenders of the Faith, like St. Hilary and St. 
 Augustine, or Saints of France, wliose names were probably 
 retained as a memorial of the ancient close connection between 
 the Churches of France and England. 
 
 The Calendar itself was not in any way altered by the Act 
 of Parliament of 1752 for the alteration of the style, the 
 present tables of the months being a fairly exact reprint of 
 those in the Sealed Books. They are here given from the 
 Act, but are inserted after the Tables and Eules as in the 
 Scaled Books. This order was evidently adopted witli the 
 object of making a definite Festival and Ferial division of this 
 part of the Prayer Book, instead of confusing the two divisions 
 together as in the Act ; and while the improved text of the 
 latter has been adopted, it lias been tliought better to take 
 the more convenient and more ecclesiastical arrangement (in 
 this respect) of the former. 
 
 In the " Comparative View " of each of the months, all the 
 names in the Calendar of Bede, the Salisbury Use of 1514, 
 and the Modern Roman, are represented ; but a selection only 
 has been made from the Oriental Calendar, as the great 
 majority of Eastern Saints are unknown to English readers, 
 and their names would convey no information whatever. 
 Those selected are chosen for the object of illustrating the 
 
 points of similarity between the Calendars of East and West ; 
 and they are taken from the Byzantine Calendar printed in 
 Ne.\le's Introduction to the History of the Holy Eastern 
 Church, vol. ii. p. 768. Some remarkable coincidences may 
 be observed between it and tlie Calendar of Bede, which help 
 to confirm the theory of a direct connection between England 
 and the Oriental Church. 
 
 In the Notes on the " Minor Holydays " great care has been 
 taken to make them as complete as possible without occupy- 
 ing too much space, and the reader's attention has been drawn 
 to history rather than legend, except where the latter is neces- 
 sary in order to understand the special popularity or icono- 
 "raphy of any saint. The autliority for dedications of churches 
 has been The Calendar of the AmjUcan Church Illustrated, J. 
 H. Paekee, 1851, and nothing more than some approximation 
 to the true numbers has been attempted. Those given will 
 afford some idea as to the honour paid in England to different 
 s.aints, especially in the middle ages, dedications since 1851 
 not being included. Eiglit Calendars have been selected for 
 comparison: Sarum, l.iU, 1521, 1556: York and Hereford, 
 Surtees Soc. edd.; Aberdeen, 1510; Roman, 1582, collated 
 with a MS. circ. 1400 ; Paris, 154.3, printed by Grancolas : 
 Monastic, 1738 ; Austin Canons', 1546.
 
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 Cl)C a^inor l^olgDags of 3lanuary. 
 
 1] Circumcision of our Loud.— [See notes on Gosp. Ep. 
 and Coll.] 
 
 Hepresenled — By a circle, or a dove holding a ring in its 
 mouth. 
 
 6] Epiphany of our Lord. — [See notes on Gosp. Ep. and 
 Coll.] 
 
 Represented — By a star of Bethlehem ; by the three kings, 
 or by three crowns. 
 
 8] LuciAN, Priest and Maettr.— This St. Lucian "of 
 Beauvais " is not to be confounded Trith St. Lucian "of 
 Antioch," priest and niartjT, born, like the Roman satirist of 
 the same name, at Samosata, a forerunner of St. Jerome in 
 Biblical criticism, and occurring in the Koman Martyrology 
 on January 7th. The Sarum Calendar is the only mediieval 
 English one which contains either of them ; tliere we find St. 
 Lucian and his companions on January 8th, as in the Parisian. 
 The Roman Calendar contains neither Lucian. The Roman 
 Martyrology says that at Beauvais, in Gaul, the Sth is the day 
 of the holy martyrs Lucian, a presbyter, Maximian, and Julian, 
 of whom the two last were slain with the sword of the per- 
 secutors ; but blessed Lucian, who had come into Gaul with 
 St. Denys, not fearing openly to confess Christ, after much 
 slaughter was beheailed. This was under Julian, the per- 
 secuting Roman governor in Gaul, about a.d. 290. Little 
 else is known of St. Lucian. It is said that he, St. Denys, 
 and St. Quintin were three Roman missionaries who went to 
 Beauvais, Paris, and Amiens respectively. [Fabian, January 
 20th.] For the legend wliich would take St. Lucian back to sub- 
 apostolic times, see St. Denys, October 9th. In a calendar of the 
 ninth century he is called " jiishop," in accordance with which 
 is the present tradition at Beauvais. Vincent of Beauvais, how- 
 ever [a.d. 1244], speaks of him as priest and martyr. His ap- 
 pearance in the Sarum Calendar has, perhaps, arisen out of the 
 connection between the ancient British and Gallican Churches. 
 
 Calendars — Sarum, Paris. 
 
 Chiirclies dedicated in his name — None. 
 
 Represented — Consecrating on his own breast ; lying on 
 potsherds in prison ; carrying his liead in his band. [>SVe 
 October 9th.] 
 
 13] Hilary, Bishop and Confe.ssok. — Another French 
 Saint, styled "of Poictiers," and not to be confounded with 
 Hilary "of Aries," who has been thought by some to have 
 drawn up the " Athanasian " Creed, and who died A.D. 449. 
 He occurs in Sarum, York, and Hereford, as well as in the 
 Roman Martyrology, on January 13th, but in the Roman 
 Calendar ou the 14th, having been transferred on account of 
 the Octave of the Epiphany. Quiguonez places him on the 
 31st; and some calendars, probably in reference to translations 
 of his relics, on June 26th and November 1st. The particulars 
 of his life are mostly to be gathered from his own writings. 
 He was born at Poictiers, of heathen parents, and was con- 
 verted and baptized in full age ; after wliich, aboxit a.d. 353, 
 he was chosen Bishop of his native city. From the time of 
 his ordination he lived apart from his wife. After tlie Arian 
 Council at Milan [a.d. 355], which had condemned St. 
 Athanasius, he wrote to the Emperor Constantius to remon- 
 strate witli him for Iiis encouragement of heresy, but without 
 success. Most of the Gallican Bishops, however, remained 
 faithful. The rest held an Arian synod in Languedoc, where 
 St. Hilary opposed them, refuting tlie Arian heresy. There- 
 upon the Emperor banished him to Fhrygia in A.D. 356, and 
 cruelly persecuted tlie Gallican clergy, but in A.D. 357 the 
 Bishops wrote to assure St. Hilary of their fidelity. He also 
 received a letter from his daughter Apra, whose touching story 
 is related by Bishop Taylor in his IIoli/ Dying. In a.d. 
 358 he wrote his work On Si/nods, in which he commends 
 the orthodoxy of the British as well as of the Gallican Bishops. 
 Then also he wrote On the Trinity, against the Arians, as well 
 as some hymus. In a.d. 360 he was allowed to return to 
 his diocese, where he was received by the faithful with 
 great joy. After a journey into Italy, where he held a public 
 disputation concerning the Faith, to which he had been in- 
 vited by the Emperor Valentinian, he returned to Poictiers, 
 and there died [a.d. 36S]. The British Bisliops had been, in 
 common with their Gallic neighbours, his devoted admirers, 
 and liad looked to him for guidance against the Arians. Tlie 
 Sarum Breviary says he so abhorred the enemies of the 
 Catholic Faith that he would not even salute them, but he did, 
 in fact, speak gently of them, hoping to win tliem back. 
 
 " Hilary term " in the law courts used to begin on the 13tli, 
 after the Christmas vacation, but it now e.fteuds from January 
 11th to January31st. Dean Boys quaintly remarks that "how- 
 soever in the court of conscience there be some pleading every 
 day, yet the godly make it Hilary term all the year round." 
 
 Calendars — All except Aberdeen. 
 
 Dedications of Churches — Three. 
 
 Represented — On an island amongserpents ; with three books, 
 or a triangle, pen, staff, or trumpet ; with a child, sometimes 
 in a cradle, at his feet. 
 
 IS] Prisca, Roman Virgin and Martyr. — Prisca was a 
 young Roman lady who suffered either under Claudius I. in 
 ^the first century, or, more probably, under Claudius II. about 
 a.d. 270. Her " Acts " are not genuine, but there seems to be 
 ground for believing that slie sufi'ered cruel tortures rather 
 than sacrifice to idols, and that she was finally beheaded. It 
 is said that an eagle defended her body from dogs until the 
 Christians came and buried it. Some true tale of Christian 
 faith and fortitude no doubt underlies the uncertain accounts 
 that have come down to us respecting those details of her 
 sufferings which are commemorated in works of art. [Sar. 
 Ep. and Gosp. : Ecclus. li. 9-12. St. Matt. xiii. 44-52.] 
 
 Calendars— All. 
 
 Dedications of Ch iirches — None. 
 
 Rejyresented — With an eagle near her dead body ; with one 
 or more lions near her, a sword, or a palm, in her hand ; an 
 idol falling. 
 
 20] Faisian, Bishop of Rome and Martyr. — In most 
 calendars St. Fabian occur.i together with St. Sebastian the 
 martyr, but they have no connection with each other beyond 
 having the same "birthday. " Eusebius says that Fabian was 
 made Bishop of Rome in consequence of a dove alighting on 
 his head while the election was going on ; and that although 
 lie was then comparatively little known, the supposed sign 
 from heaven determined the unanunous choice of both 
 clergy and people [a.d. 236]. The incident of the dove is 
 related of St. Gregory the Great and of other saints, and is 
 perhaps a symbolical expression of belief in the presence of 
 the Holy Gliost. Having governed tlie Church fourteen years, 
 during which he sent SS. Denys, Lucian, and Quintin into 
 Gaul [see January Sth], St. Fabian suffered martyrdom under 
 Decius A.D. 250, and according to an ancient Latin register 
 was buried "in Callisti," i.e. in the Catacomb of Callistus, 
 where his name is still to be seen with those of other early 
 Bishops of Rome, thus : *ABIANOC EIII MP, Fabian, 
 Bishop, Martnr. [Sar. Ep. and Gosp.: Heb. xi. 33-39. St. 
 Luke vi. 17-23.] 
 
 Calendars— AR. 
 
 Dedications of Chnrches — One (with St. Sebastian). 
 
 Represented — As a pope, with a dove, sword, or club ; kneel- 
 ing at a block. 
 
 21] Agnes, Roman Virgin and Martyr. — All calendars 
 have also " S. Aguetis ii." on the 28th, which, though called 
 "Octa. Aguetis" in the Austin Canons' Calendar, is not, 
 according to Baronius, an ordinary octave, but rather relates 
 to an apparition of St. Agnes to her parents. She was born 
 of Christian parents, and while yet at school was seen by a 
 Roman youth, who sought her love. His pleadings and his 
 offers of costly presents were alike unavailing, and he fell 
 sick. The physicians finding that his disappointment was 
 tlie cause of liis sickness, the case was reported to Sym- 
 phronius the Prefect. He having tried in vain to induce 
 Agnes to listen to the suit of the young man, said she should 
 be a Vestal virgin, and had her dragged to the altar of Vesta, 
 where instead of throwing on incense she made the sign of 
 the Cross. Then she was exposed to public infamy, wliich, 
 however, she escaped, only to be first put on a fire, and then 
 beheaded. Such are the main points in her story as commonly 
 accepted in very early times. St. Ambrose says tliat she 
 preferred chastity to life ; St. .Jerome that she overcame both 
 the cruelty of the tyrant and the tenderness of her age, and 
 crowned the glory of chastity with that of martyrdom ; St. 
 Augustine that her name means chaste in Greek and lamb in 
 Latin. As in the case of St. Prisca and of many others, it is 
 impossible to know how much of truth underlies the mass 
 of legend that has grown around her story. It is said 
 that while her parents were praying at her tomb, probably 
 in the Catacombs, she appeared to them with a choir of 
 holy virgins to comfort them, hence her "second feast" 
 referred to above. A church in Rome, built over her sup- 
 posed resting-place, has acquired a kind of distinction from 
 the Pope's going there each year on St. Agnes' Day to bless 
 the lambs whose fleeces are to be made into the palls sent 
 to Archbishops, one of which appears in the arms of the 
 See of Canterbury lying upon the archi-episcopal cross. 
 St. Agnes is mentioned in the Nobis quoque in the Canon of 
 the Mass. [Sar. Ep. and Gosp. : Ecclus. li. 1-8. St. Matt, 
 xiii. 44-52.] 
 
 Calendars — All.
 
 Cbe ^inor ^olgDags of 3!anuarp. 
 
 13: 
 
 Dedications 0/ Clitirclies — Three (one with St. Aiiue). 
 
 Rtpre.^ented — With a lamb or an angel by her ; with a lamb 
 on a book ; in a fire ; angels covering her with their hair, or 
 a garment ; a sword in her hand or in her throat ; a dagger ; 
 a palm ; a short cross ; a dove bringing a ring to her as a 
 "bride of Christ." 
 
 22] Vincent, Spanish Deacon and Martyr.— St. Vincent 
 was bom at Saragossa, trained in the faith by Valerius, Bishop 
 of that see, and by him, too, ordained deacon. The Bishop, 
 having an impediment in his speech, gave himself to prayer 
 and meditation, while Vincent under liis direction undertook 
 public teaching. Datian, governor under Diocletian and 
 JIaximian, was a fierce persecutor, and only too zealous in 
 carrying out the imperial edict for the "Diocletian persecu- 
 tion." Valerius and Vincent being brought before Datian 
 in chains, he first tried the usual way of persuasion in 
 order to induce them to sacrifice to tlie gods. They both 
 stood firm ; and Valerius being unable to deliver a public 
 address, Vincent made a noble profession of the faith in the 
 name of both. Valerius was banished, but Vincent was put 
 to the most horrible tortures. He was stretched on a rack, 
 toiTi with liooks, beaten, put on an iron frame with sharp 
 bars and a fire under, and laid on broken pots in a dungeon, 
 while his feet were made fast in the stocks. Here he sang 
 praises to God, and his jailer was converted. Datian chafed 
 with rage, but now ordered him to be put to bed, either to 
 recruit his strength for more tortures or to prevent his 
 dying a martyr. But God took him. He departed in peace 
 
 January 22, a.d. 304. The rage of the persecutor followed 
 his dead body, which though thrown into the sea was at 
 last obtained and privately buried by the Christians. When 
 tlie persecutions were over, it was removed and laid with great 
 honour under the altar of the principal church in Valencia. 
 
 The "Acts" of St. Vincent are at least older than the time 
 of St. Augustine, when they were read in the church of 
 Hippo. His "passion" forms the subject of a hymn by 
 Prudcutius, and of sermons, etc., by St. Augustine, St. Leo, 
 and other early fathers. [Sar. Kp. and Gosp. : Ecclus. xiv. 
 20, and xv. 4-6. St. John xii. 24-26.] 
 
 Calendars — All. 
 
 Dedications of CJwrcJies — Four. 
 
 Represented — As a deacon holding an iron hook, or a boat, 
 or a palm ; his bowels torn by a hook ; burnt on a gi'idiron ; 
 angels breaking his chains ; a wolf ; a crow or raven, some- 
 times on a millstone. 
 
 25] CoNVER,5ioN OF St. Pacl. — [See notes on Gosp. Ep. and 
 Coll.] 
 
 Dedications ofCInircJies—Seventy-tv,o to St. Paul alone; with 
 8t. Peter, two hundred and thirty ; with the Blessed Virgin, one. 
 
 Represented — St. Paul is represented with a sword and book, 
 or with the three springs supposed to have gushed out at 
 three places where his head fell upon the earth after decapi- 
 tation. 
 
 ,S0] Kino Charles's Maktyedom. — See "State Services" 
 in Appendix. 
 
 Dedications of Churches — Six.
 
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 •2] Pcitii'iCATioN OF JIary THE Blessed Virgix. — [Hee 
 notes on Gosp. Ep. and Coll.] 
 
 Represmted — At her purification, with a pair of turtle-doves. 
 See March 25th. 
 
 3] Blasius, Bishop and Martyr. — St. Blaise was Bishop 
 of Sebaste in Armenia, and suflered martyrdom in the persecu- 
 tion of Licinius [a.d. 316], but we know scarcely anything 
 about his life or death, his "Acts "being of late date and 
 smaU authority. Some say he suffered in the Diocletian per- 
 secution. The Roman Martyrology states that he was 
 scourged, hanged on a post or tree, and torn with iron combs, 
 then cast into a most foul prison, then into a lake, and finally 
 beheaded in company with two boys and seven women. One 
 of the alleged instruments of his martyrdom has led to his 
 being esteemed as the patron of wool-combers, and as such he 
 is still remendjered at Norwich, at Bradford in Yorkshire, 
 and other places where hand-combing is or has been practised. 
 The Council of O.xford [a.d. 1222] prohibited servile work on 
 this day. [Sar. Ep. and Gosj). : Heb. v. 1-6. St. Matt. x. 
 26-32.] 
 
 Calendars — All. 
 
 Dedications of Churches — Three, and one with St. Mary. 
 
 Represented— h.& a Bishop, with crosier and book, with 
 wool-comb, or torch or taper ; a pig's head near him, allud- 
 ing to a legend of his restoring a dead pig ; birds bringing 
 him food. 
 
 5] Agatha, Sicilian Virgin and Martyr. — The story of 
 St. Agatha or Agace is very like that of St. Agnes [January 
 21st]. She was a native of either Palermo or Catania, of a 
 noble family, and consecrated to (iod from her earliest years. 
 In the Decian persecution [a.d. 2.51], Quintianus the consul 
 availed himself of the imperial edict to seize both her person 
 and her estate. Being in the hands of her persecutors, she 
 prayed, saying, "0 Jesu Christ, Lord of all. Thou seest my 
 heart, Thou knowest all my desire, do Thou alone possess all 
 that I am. I am Thy sheep, make me worthy to overcome 
 the Evil One." After the most infamous assaults on her 
 
 chastity, and the usual horrible tortures, she sweetly slept in 
 Jesus. Her name occurs in the Nobis (jiioipie. [Sar. Ep. and 
 Gosp.: Ecclus. li. 1-8. St. Matt. xiii. -1:4-52.] 
 
 Calendars — All. 
 
 Dedications of Churches — Three. 
 
 Represented — Holding a breast cut off, in pincers ; a knife at 
 her breast ; breasts in a dish, or on a book ; an eye in pincers ; 
 a knife, or pincers, or hook in her hand ; on a funeral pile, or 
 with a chafing-dish of burning coals near her. 
 
 14] St. Valentine, Bishop and Martyr. — We find a St. 
 Valentine on this day in the Sarum, and hence in the 
 Aberdeen and Reformed EugUsh Calendars, styled bishop and 
 martyr ; in those of York, Hereford, and the Austin Canons, 
 martyr only ; in the Roman and Monastic, presbyter and 
 martyr. The Roman Martyrology mentions two Valentines 
 on February 14th — a presbyter of Rome and a bishop of Teramo, 
 both martyrs. The former assisted other martyrs, and was 
 condemned by Claudius II. to be beaten with clubs and 
 beheaded about a.d. 270. His name is celebrated in the 
 Sacramentary of St. Gregory, and he is doubtless the person 
 meant in all the calendars, " Bishop " in Sarum, etc., being a 
 clerical error. Tlie name was so common in the later days of 
 the empire that there were at least eight martyrs of the same 
 name, as well as three found in the Catacombs with the palm 
 branch and bottle of blood. The sending of "Valentines" 
 is supposed to be a survival of a heathen custom observed on 
 or about this day. [Sar. Ep. and Gosp.: Ecclus. xxxi. 8-11. 
 St. Matt. xvi. 24-28.] 
 
 Calendars — All. 
 
 Dedications of Churches — None. 
 
 Represented — As a priest with a sword. 
 
 24] St. Matthias, Apostle and Martyr. — [See notes on 
 Gosp. Ep. and Coll.] 
 
 Dedications of Churches — One only until modern times, 
 Thorpe by Hadiscoe, Norfolk. 
 
 Represented — With halbert. sword, or axe ; with a stone in 
 Iiis hand.
 
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 Cf)e ^inor i^olgnaps of a^arcJ). 
 
 1] David, Akcubisuop of Men'Evia. — St. Dewi or David, 
 patron of Wales, is styled Archbishop of Menevia from 
 legendary accounts of him whicli were current in tlie earlier 
 middle ages. The Welsh church of his time had no Arch- 
 bishops. Vei-y Uttle is really known about his life, and his 
 time has been put in the days of King Arthur. He appears 
 to have taken part in the Synod of Llanddewi, and to have 
 established a see at Mynyw or Menevia, now St. David's, 
 which in its remote, barren, and rocky seclusion bears 
 witness to tlie fact tliat the Celtic Bishops thought more of 
 the eremitical than of the missionary life. He is said to have 
 had, when dying, a vision of Christ, and to have expired with 
 the praj-er, " Lord, take me up after Thee ! " Tlie true date 
 of his death is probalily a.d. COl. [Sar. Ep. and Gosp. : 
 Ecclus. xliv. 17, 20, 21-23; xlv. 6, 7, 15, 16. St. Matt. 
 .XXV. U-23.] 
 
 Calendars — Sarum, Hereford, Aberdeen. In York and 
 Paris his place is occupied by St. Albinus or Aubin. 
 
 Deilications of dinrches — Nine, and one with St. Mary. In 
 Wales about thirty-three, chiefly in the diocese of St. David's. 
 
 Bepreseiited — Preaching on a hill, a dove on his shoulder. 
 
 2] Cedde or Ch.-vd, Bishop of Lichfield.— St. Ceadda or 
 Chad was one of four brothers — Cedd, Bishop of the East 
 Saxons, himself, and two priests. They were probably 
 Anglians by bii-th, and were certainly trained under St. 
 Aidan at Lindisfarne, in the Celtic traditions. Chad became 
 Abbot of Lastingham in Yorkshire ; and during the long 
 absence of Wilfrid, when he went into France to be conse- 
 crated for the Bishopric of Northumbria, was elected Bishop 
 in his place, and consecrated by Wini, Bishop of Winchester, 
 and two British, probal>ly Cornish, Bishops, about a.d. 665 
 or 666. As Bishop of York he was most exemplary. Wilfrid 
 returning and finding the see occupied, retired and acted as 
 Bishop in Jlercia and in Kent. When Theodore, Archbishop 
 of Canterbury and Primate of all England, visited Nor- 
 thumbria, ho found that for three years Chad had been 
 ruHng the Church of York in a way which Bede calls 
 "sublime," but from his strictly Eoman point of view he 
 noted flaws in Chad's position. He had been " irregularly " 
 consecrated to a see which was not vacant. Chad at once 
 retired in the most meek and humble manner to his seclusion 
 at Lastingham. But, a Bishop being wanted for Mercia, 
 Theodore asked King Oswy to give them Chad, supplied 
 what was supposed to be wanting in his consecration, and 
 sent him to resume episcojial work as fifth Bishop of Lichfield. 
 Here he fulfilled the duties of his office no less faithfully than 
 he had done in Northumbria. Bede tells us much of that 
 profound religious awe which in Chad, as in Bede himself and 
 other early Teutonic Christians, was so characteristic of their 
 peculiar type of piety. He had ever been meek, humble, and 
 obedient ; he lived also in constant dread of the Divine judge- 
 ments, though at the same time in " continual love and desire 
 of the heavenly rewards." When his last illness came he 
 foresaw his death seven days beforehand, and sent for the 
 brethren who were in the minster to exhort them and ask 
 their prayers. Having received his last Communion, he died 
 March 2, A.D. 672, and was buried at Lichfield. [Sar. Ep. 
 and Gosp. : Ecclus. xlv. 1-5. St. Mark xiii. 33-37.] 
 
 Calendars — Sarum, York, Hereford, Aberdeen. 
 
 Dedications of Churches — Thirty-one, all in the Midlands. 
 
 Represented — As a Bishop ; sometimes with a church in liis 
 hand. 
 
 7] Pekpetua, MAri;iT.VNi.\:s' Maettr.— St. Perpetua and St. 
 Felicitas, the first a well-bom lady, the second a slave, and both 
 married, suffered with three men in the persecution by Severus, 
 and, according to St. Prosper Aquitanus, at Carthage. The 
 mention of ilauritania in the Roman Jlartyrology and in our 
 Calendar is in that case inaccurate, unless the martyrs had 
 come from that district. Their most valuable and genuine 
 "Acts " are quoted by Tertullian and St. Augustine, and were 
 read in the churches of Africa. If compared with the rela- 
 tions concerning some other early martyrs which may be seen 
 at length in detailed " Lives," they strike the reader as con- 
 sisting mainly of natural and \inadorned statements. St. 
 Perpetua had an infant at her breast when she and her com- 
 panions were apprehended, and had to bear the further trial 
 of repeated piteous appeals from her aged father that she 
 should sacrifice for the prosperity of the emperors and escape 
 martyrdom. She and Felicitas, tlie latter being pregnant, 
 were tossed by a wild cow, and then Perpetua was slowly 
 butchered by a timid and unskilful executioner [March 7, a.d. 
 203]. Their names occur in a Roman calendar of A.D. 354, 
 and in the Nohia quoque of the liiturgy. [Sar. Ep. and Gosp. : 
 1 Cor. Wi. 25-34. St. Matt. xxv. 1-13.] 
 
 Calrmlars — All except York and Aberdeen. 
 
 Dedications of Churches — None. 
 
 Represented — With the -wild cow. 
 
 12] GEEf40I!Y THE GkEAT, BiSHOP OF RoME AXD CONFES- 
 
 SOE. — St. Gregory, suruapied the Great, was born at Rome, 
 of noble, wealthy, and religious parents, about a.d. 540. His 
 early training is spoken of by John the Deacon, his biographer, 
 as having been that of a saint among saints ; and that he had 
 a liberal as well as a religious education appears from the 
 statement of Gregory of Tours, his contemporary, that in 
 grammai', rhetoric, and logic he was considered second to 
 none in Rome, while, as befitted his high rank, he studied 
 both civil and canon law. When a Uttle over thirty years of 
 age he was appointed praetor of the city, and paced its streets 
 in silk attire, sparkling gems, and the purple-striped trabea ; 
 he was of ordinary stature and good figure, his face being 
 "most becomingly prolonged, with a certain rotundity." 
 But his heart was in the religious life, and after his father's 
 death he founded and endowed six monasteries in Sicily, and 
 one, dedicated to St. Andrew, on the site of his own house at 
 Rome, where he himself became a monk at the age of thirty- 
 five. Soon, however, he was obliged to reside at Constanti- 
 nople as representative of the Pope, being first ordained one 
 of tlie seven deacons of Rome. After some years he was 
 able to return to his monastery, where he threw himself with 
 great zeal into the religious life, corrected many real or sup- 
 posed abuses, wi-ote theological treatises, and carried on 
 correspondence with all parts of the Christian world. The 
 well-known stoiy of the Yorkshire boys in the slave-market 
 belongs to this period, and he actually set off on a mission 
 to England, but was recalled b}' the Pope, and chosen 
 to be abbot of his own monastery. In a.d. 590 he was 
 elected Pope, and during his Pontificate he did much to- 
 wards consolidating the patriarchal supremacy of Rome 
 over all the Latin Churches ; carrying on the traditions 
 which were ultimately made the basis of a still wider 
 claim. In July a.d. 596 he resumed his plans for the con- 
 version of England, sending St. Augustine [see May 26th] 
 with forty companions, to whom, under God, we owe the 
 conversion of our fathers in the southern parts of our land. 
 Duriug the rest of his life Gregory gave himself much to 
 study, and revised the Divine Offices, paying much attention 
 to their music, whence we have the terms Oregorian sacra- 
 mentaiy and chants. He also wrote many of the Church's 
 hymns. In these latter days of his life he suffered much 
 from gout, but retained his remarkable energy and mental 
 jiower, personally superintending choir-practices in his song- 
 school, writing important letters, etc., even during his last 
 illness, from which he was released March 12, a.d. 604. His 
 body was buried in St. Peter's Church, where it stiU rests 
 under St. Andrew's altar. He is esteemed as one of the Four 
 Doctors of the Western Church. [Sar. Ep. and Gosp. : 
 Ecclus. xh-ii. 8-11. St. Matt. xxiv. 42-47.] 
 
 Calendars — All. 
 
 Dedications of Chvrches — Twenty-five, and one with St. Mary. 
 
 Represented — As a Pope, with double or triple crown and 
 book ; a dove at his ear ; an eagle before him ; chained to a 
 rock ; Christ appearing to him as he says mass ; Christ and 
 the Blessed Virgin appearing to him. 
 
 IS] Edward, Kixg ofthe West Saxons.— This Edward was 
 chosen, being only thirteen years old, to succeed his father 
 Edgar a.d. 975, before which time the West Saxon kingdom 
 had grown into that of the English generaUy. He appears to 
 have been a good young king, and beloved by his people. 
 After a four years' reign he was cruelly murdered, probably 
 by the contrivance of his stepmother .(Elfthryth [Elfrida], 
 whose son Ethelred was then elected king at the age of ten. 
 The English Chronicles under the year 978 lament the crime 
 without naming the criminal. "Here was Eadweard king 
 slain at eventide at Corfes-gate, on xv. kal. Apr., and men 
 buried him at Wa-rham without any kingly worship. Never 
 was done worse deed among Englishmen than this since first 
 they sought Britain. Men murdered him, but God honoured 
 him. He was in life an earthly king, he is now after death 
 a heavenly saint," etc. Florence of Worcester charges 
 Elfrida with the crime, and the story gathers fresh details 
 in the hands of each succeeding chronicler. jtJnong other 
 things we are told that Elfrida beat the child Ethelred 
 with wax candles because he wept for his brother, wherefore 
 he hated the sight of wax candles for the rest of his life. The 
 popular legend of Edward's being stabbed in the back is not 
 found in the earliest accounts. The Sarum Breviary dwells 
 much on his goodness, and he was popularly considered to 
 have died a martyr. It may be noted that he is so called in
 
 Cf)C a^inor IboIgDaps of o^arcfj 
 
 141 
 
 the Saruni, but not in the Reformed Calendar. [Sar. Ep. and 
 Gosp. : Ecclus. xxxi. 8-11. St. Luke xiv. 26-33.] 
 
 Calendars — Sarum only. 
 
 Dedications of Churches — Twenty-one, either to him or to 
 St. Edward the Confessor ; that at Corfe Castle certainly- to 
 the "ilartyr." 
 
 Jiepresented— As a king, ivith dagger, falcon, or cup. 
 
 21] Benedict, Abbot. — St. Benedict, who restored monastic 
 discipline in the West, and founded the great Benedictine 
 Order, was born of a good family at Norcia, in Umbria, about 
 A.D. 4S0. He was educated in the great public schools in 
 Rome, but w.is so shocked at the licentiousness of his fellow- 
 students that he secretly betook himself to a cavern at 
 Subiaco at the age of fifteen, and lived there as a hermit for 
 three years, being supplied with food by Romanus, a monk. 
 When distracted by temptations he used to roll himself in 
 the briers, to which Bishop Taylor refers in his Holy 
 Lii'imj. Some of the shepherds of the wild district round 
 about were induced by him to become monks, and he was 
 himself persuaded to become Abbot of Vicobarro, near 
 Subiaco, where, as a reformer of abuses, he became so 
 unpopular with some of the inmates that they tried to poison 
 him. After praying to God to forgive them, he returned to 
 his cave, where he had many disciples. He organized twelve 
 religious houses, each with a superior and twelve monks, a 
 number having reference to Christ .and His twelve disciples. 
 These were united in the Monastery of St. Scholastica, 
 supposed to be the most ancient of the order. Benedict, hav- 
 ing still many enemies, and being a man of peace, retired to 
 Mount Cassino, where idolatrous rites still prevailed, and 
 where stood an old temple of Apollo and a grove. He over- 
 threw the temple and cut down the grove, founded two 
 oratories on the site, and brought many to the faith of Christ. 
 This was the beginning of the famous Monastery of Monte 
 Cassino, where the present monastic system was organized, 
 and whence proceeded the Benedictine Rule, Towards the 
 
 close of Benedict's life his sister Scholastica came to reside 
 near him, with a small community of religious women, and he 
 used to visit her once a year. He died of a fever caught in 
 visiting the poor. Feeling that his end was drawing near, 
 he ordered his grave to be dug, and, supported by the 
 brethren, contemplated it in silence for some time. Being 
 then carried into the chapel, he there expired on the eve of 
 Passion Sunday, March 21, .\.d. 543. [Sar. Ep. and Gosp. : 
 Ecclus. xxxix. 5-9. St. Luke .\i. 33-36.] 
 
 Calendars — All. 
 
 Dedications of Churches — Sixteen, unless any be dedicated 
 to St. Benedict Biscop. 
 
 Represented — As a Benedictine monk ; with devils ; roll- 
 ing in thorns ; thorns near him ; in a cave, food let down 
 to him by a monk ; a cup on a book ; a cup breakin" 
 and spilling liquor ; a cup with serpents on a book ; a 
 raven at his feet, or "with a loaf in its bill ; a stick in his 
 hand, the raven on it ; a sprinkler ; a pitcher ; a ball of 
 tire ; a book with the beginning of his Rule, Av.scvlt.\ FiLi 
 Verba Magistki. 
 
 25] Annunciation of Blessed Virgin JIaky.— [.^e notes 
 on Gosp. Ep. and Coll.] 
 
 Dedications of Churches — About two thousand one hundi'ed 
 and twenty, and one hundred and two with other saints. 
 
 Represented — At her annunciation, praying or reading, the 
 angel appearing to her with A ve Maria, etc. , on a scroll, and 
 between or near them a lily in a pot, generally with three 
 flowers, to remind us that before, in, and after her motherhood 
 she remained a pure virgin. Tliis is her chief emblem. Often 
 she is represented as a queen, with the Infant Christ in her 
 arms ; sometimes as "Our Lady of Pitj'," a sorrowing mother, 
 with the dead Christ on her knees ; sometimes as the "Mater 
 Dolorosa," weeping, and with a sword passing through her 
 heart [St. Luke ii. 35]. She is generally represented with a 
 blue outer robe over a red under garment. The conventional 
 fleur-de-lys is sacred to her.
 
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 Cbe ^inor Ii)olj)Dap.5 of 3pril. 
 
 3] Richard, Bishop of Chichester. — Richard de la Wych, 
 of the wyche or salt spring, is said to have been born at Droit- 
 wich, where his parents had an estate to which he was heir. 
 Early in his life, and in the former half of the thirteenth century, 
 he joined the new Order of the Dominicans, which was then 
 attracting the most ardent and energetic minds in Western 
 Europe. Having been educated at Oxford, Paris, and 
 Bologna, he became public reader in Canon Law at tlie last 
 place, and on his return Chancellor first of Edmund, Arch- 
 bishop of Canterbury [St. Edmund], and then of the Uni- 
 versity of Oxford. The see of Chichester falling vacant, the 
 canons, in order to curry favour with Henry III. , as was said, 
 elected a chaplain of his, Robert Passelewe. But tlie Pope 
 set aside this election ostensibly on account of Passelewe 's 
 want of learning, and himself consecrated lUchard to the see 
 during the Council of Lyons in l'2-lo. Heury seized the 
 revenues, and for two years the Bishop had to depend on other 
 sources of maintenance ; but at last the King restored them, 
 having been threatened with exconnnunicatiou by the Pope. 
 When Richard was estaljlished in his see he amply justified 
 the papal choice, affording iu his life and conversation a 
 pattern of episcopal virtues. In preaching, the strong point of 
 the Dominican Order, and in visiting, he was indefatigable. 
 He died April 3, 12.53, at Dover, wliere he had rested while 
 preaching the Crusade along the coast. His canonization was 
 procured by the Dominicans in 1261, and in 1276 his relics 
 were translated from their first resting-place in Chichester 
 Cathedral to the shrine in which they remained until the 
 Reformation. [Sar. Ep. and Gosp. : Ecclus. xliv. 17, 20-2.3, 
 and xlv. 6, 7, 15, 16. St. John xv. 1-7.] 
 
 Calendars — Sarum, Hereford. 
 
 Dedications of CImrches — One only, Aberford, in Yorkshire. 
 
 Represented — With a chalice at his feet, or kneeling with 
 chalice before him, alluding to a legend that he fell with the 
 chalice without spilling its contents. 
 
 4] St. Ambrose, Bisuop of Milan. — He was born about A. D. 
 340, in Gaul, where his father held the office of Pnetoriau 
 Prefect. It is said that while he was a child a swarm of bees 
 flew about his cradle, some settling on his mouth, which, as 
 in the case of Plato, was thouglit to be a sign of future 
 eloquence. He was educated at Rome, where he excelled in 
 Greek and Civil Law, and was appointed Governor of Liguria. 
 He also practised as an advocate ; and displayed so much 
 wisdom and judgement in this capacity during a contest 
 between the orthodox and the Arians, relative to an appoint- 
 ment to the see of Milan, that although not yet baptized, he 
 was strongly pressed and urged by general acclamation to 
 take the office himself. He i-eluctantly consented, and, after 
 baptism, was ordained and consecrated, December 7, A.D. 
 374. Having now embraced Christianity with his whole 
 heart, and made over to the Cliurch of Milan all his estates, 
 he thoroughly devoted himself to his new duties. He had 
 constant difficulties from the prevalecce of the Arian and 
 Apollinariau heresies, and wrote many theological treatises, 
 both controversial and devotional. Ho is spoken of by St. 
 Augustine iu his Confessions with the most affectionate 
 reverence, as having been greatly instrumental in his con- 
 version. For the tradition about the Te Detim, see under 
 Aug. 28. The saying, "When I am at Rome, I do as they do at 
 Rome," is attributed to St. Andirose, who thus replied to St. 
 Augustine about the different modes of observing Saturday at 
 Rome and Milan, it being then customary to fast on Saturday 
 at the former but not at the latter place. On all matters 
 of principle, however, he was immoveable. ^Vhen the Arian 
 Empress Justina sent to ask him for the use of a church out- 
 side the city for herself and the Arians [a.d. 385], Ambrose 
 rephed that he could never give up the temple of God. After 
 some days' struggle he carried his point, and the following 
 year the same contention was renewed, with the same result. 
 It is well known too how he excommunicated the Emperor 
 Theodosius for a cruel abuse of power, and shut tlie Church 
 of Milan against him, exhorting him with such effect that he 
 became a true penitent. Like St. Gregory, he composed 
 some beautiful hymns, and, like him also, i:)aid great attention 
 to church music and to the construction of the Liturgy and 
 Offices. Hence the "Ambrosian rite," not yet wholly 
 abolished at Milan, has a very distinct character of its own. 
 He is reckoned as one of the four doctors of the AVestern 
 Church. A few daj'S before his last sickness he dictated an 
 exposition of the 43rd [our 44th] Psalm, which he had to 
 leave unfinished, as it has come down to us, nothing being 
 said on the last two verses. After a long illness he died 
 about midnight before Easter Eve, April 4, a.d. 397, aged 
 about fifty-seven years, and his body still rests at Milan 
 
 under the high altar of the church dedicated to him. [Sar. 
 Ep. and Gosp.: Ecclus. xlvii. 8-11. St. Matt. xxiv. 42-47.] 
 
 Calendars — All. In the Roman and Monastic Calendars, 
 however, as in the Eastern Church, his feast is on December 
 7th, the day of his ordination. 
 
 Dedications of Cli iirches — One, Ombersley, in Worcestershire. 
 
 Represented — With scourge, or beehive ; repelling the 
 Emperor. 
 
 19] Alphege, Archbishop of Canterbury. — .Elfheah, or 
 Alphege, was a W^est Saxon of noble birth, who early in life 
 left his paternal estate and his widowed mother to become a 
 monk. Like many persons of high lineage, he was soon placed 
 at the head of a monastery, and it is supposed that he was 
 Abbot of Bath. By special favour of Dunstan he was made 
 Bishop of Winchester A.D. 984, being only just thirty years 
 old ; and after presiding over that see for twenty-two years, 
 he was translated to Canterbury. Soon after this he was taken 
 captive by the Danes, and at first promised them a ransom, 
 being kept in their ships in the Thames, near Greenwich, until 
 it should be paid. On the Saturday after Easter, April 19, 
 A.D. 1012, the Danes were holding drunken festival, and 
 called on Alphege for the ransom ; but he refused to have 
 anything given for his life, and told them as he had sinned 
 in promising, they might deal with him as they would. So 
 they dragged him to their busting or assembly. Earl Thurkill, 
 a Christian Dane, offered gold and silver, all that he had, 
 save only his ship, to save the good man's life. But they 
 pelted the Archbishop with stones, logs of wood, and the 
 bones left from their feast, until one Thrim, a recent convert, 
 clave his head with his axe out of sheer pity. And, says the 
 chronicle, "his holy blood on the earth fell, his holy soul he 
 to God's kingdom sent." The body, probably through Thur- 
 kill's influence, was allowed to be taken to London with all 
 honour ; it was buried in St. Paul's Aliuster, and afterwards 
 translated to Canterbury by King Canute. Lanfraue di.sputed 
 the claim made for Alphege to the title of martyr, but Anselm 
 defended it on the ground that he died for Christian justice 
 and charity, refusing to sanction the plundering of his people 
 to save his own life. In the Sarum Calendar he is called 
 martyr, but not in ours, as in the case of St. Edward, March 
 18th. [Sar. Ep. and Gosp.: Heb. xiii. 9-16. St. John xv. 
 1-7.] 
 
 Calendars — Sarum, Aberdeen. 
 
 Dedications of Churches — Five, one being the parish church 
 of Greenwich, on the supposed site of the murder ; another is 
 iu London. 
 
 Represented — With stones in his chasuble ; a battle-axe iu 
 his hand. 
 
 23] St. George, Martyr. — His name is in the Sacramentary 
 of St. Gregory, with Collects for his day. But his "Acts" 
 are certainly apocryphal, as is the story of "St. George and 
 the Dragon, " contained in the Golden Legend, accepted by 
 the uncritical clerks of the middle ages, and inserted in 
 Breviaries, from which it was removed by Clement VII., 
 1523-34, when St. George was simply acknowledged as a 
 martyr, reigning with Christ. Indeed, a MS. Roman Breviary 
 of much earlier date contains a single lection, apparently from 
 a martyrology, in which it is said that if his "Acts " be apoc- 
 ryphal, yet he was an illustrious martyr. It is impossible 
 here even to refer to the various versions of his story, which 
 maj' be seen in Baring-Gould's Life. Suffice it to say that the 
 St. George who was recognized by St. Gregory was probably 
 a martyr mentioned by Eusebius, without giving his name, as 
 having pulled down and torn into shreds a decree of Diocletian 
 against the Church iu Nicomedia ; and that he is by no means 
 to be identified, as he is by Gibbon and Dean Stanley, with 
 the Arian prelate George of Cappadocia, who died some forty- 
 two years after a church had been dedicated to "St. George the 
 Martyr," by Constantine the Great, in Constantinople. The 
 Sarum Breviary of 1556 says he was of Cappadocia (as was 
 generally supposed), and that he was martyred under Datian, 
 but does not mention the Dragon story, on which St. George's 
 great popularity in the middle ages mainly depended, though 
 it doubtless arose out of some allegorical or symbolical repre- 
 sentation. He was also honoured as having appeared against 
 tlie Saracens at the head of a numerous army, carrying a red 
 cross banner, whence he was regarded as the champion of 
 Christendom, Our Lady's Knight, and the Patron of England. 
 He is sometimes called "St. George of Lydda," from the 
 place of his burial, according to some accounts. The Greek 
 Church honours him with the titles of "Great Martyr" and 
 "Trophy-bearer." [Sar. Ep. and Gosp.: St. James i. 2-12. 
 St. John XV. 1-7.] 
 
 Calendars — All.
 
 C&e ^inor i^olptiags of 3pril. 
 
 145 
 
 Dedications of Churches— One hundred and sixty-two, and 
 four with other saints. 
 
 Represented— As an armed knight, standing or on horseback, 
 fighting a dragon with a spear ; a cross on his armour and 
 shield. 
 
 25] St. Mark, Evangelist and Martyr.— [fe notes on 
 Gosp. Ep. and Coll.] 
 
 Dedications of Churches — Thirteen. 
 
 Represented— As Evangelist, with a winged Hon ; as a 
 Martyr, strangled with cords.
 
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 €\)t a^inor rpolpDays of o^ai?. 
 
 1] S3. Philip and James, Apostles and Marttks. — [See 
 notes oa Gosp. Ep. and Coll.] 
 
 Dedications of Churches— Yonv ancient ones with the joint 
 dedication ; one to St. Philip and All Saints ; about three 
 hundred and fifty to one or other St. James, most of these, how- 
 ever, are probably to St. James the Greater ; not one is known 
 to be to St. James the Less alone. 
 
 Eepresented — St. Pliilip, holding a basket with or without 
 bread visible ; two or three loaves ; a tall cross. St. James 
 the Less, with a fuller's club. 
 
 3] Invention of the Cko.ss. — This day, sometimes called St. 
 Helen's or EUinmas Day, commemorates tlie supposed finding 
 of the Cross on which our Lord sufl'ered by the Empress 
 Helena, about a.d. 326. But the date and details are involved 
 in great obscurity. St. Cyril of Jerusalem speaks of the true 
 wood being seen in his time [circa 350]. In 351 be speaks of 
 its having been found in Jerusalem in the time of C'onstantine 
 tlie Great. St. Ambrose [a.d. 395] relates its discovery by 
 Helena, the motlier of C'onstantine, while digging on Golgotha, 
 and saj's that it was known from the thieves' crosses by the 
 title. St. Chrysostom about the same time gives similivr 
 testimony, but does not mention Helena. Eufiuus, however, 
 also about the same time, says that Helena liad to dig among 
 the ruins of a temple of Venus, and that the title being 
 separ.ate, the true cross was identified by the miraculous 
 healing of a sick person who was laid on it. As we get later 
 the story runs into more and more minuteness of detail, and 
 at last developes into a romance. Eusebius mentions Helena's 
 journey into Palestine, but says not a word aljout the cross. 
 According, however, to the generally received account, the 
 Empress lodged the main part of the cross in the church 
 which she and her son built in Jerusalem, sending other 
 portions to Constautinople and Rome. To Rome also she 
 sent the title, where part of it is still preserved. About 
 twenty-five nails are shewn in dilferent places. The Eastern 
 commemoration is that of " the appearance of the Sign of the 
 Cross" [the Labaruin] to Constantine. [Sar. Ep. andGosp. : 
 Gal. V. 1012, and vi. 12-14. St. John iii. 1-15.] [See Sep. 
 teniber 14th.] 
 
 Calendars — AH. 
 
 Dedications 0/ Churches — Possibly one, Dalling, in Norfolk. 
 
 6] St. John Evangelist ante Port. Lat. — This festival 
 commemorates the miraculous deliverance of St. John when, 
 having been apprehended at Ephesus, he was carried to 
 Rome and placed in a caldron of boiling oil before the Latin 
 Gate after previous scourging. His remaining safe and sound 
 was attributed to magic. TertuUian is the first to mention 
 this miracle, and it rests mainly on his authority. St. John 
 was afterwards banished to Patmos, where he had tlie 
 visions recorded in the Apocalypse. The legend of the 
 poisoned cup, of which he is said to have drunk unhurt, 
 rests on no good authority, and has probably arisen out of 
 representations of tlie Apostle holding a symbolical cup of 
 suffering, in allusion to our Lord's words, "Can ye drink of 
 the cup that I drink of ? " etc. In St. Augustine's time there 
 was a tradition that St. John was not dead, but sleeping alive 
 in his grave at Ephesus, and would so remain till Christ came. 
 [See St. John x.xi. 23.] There has been a church at Rome on 
 the spot where the miracle of the boiling oil is believed to 
 have occurred ever since the time of the first Christian 
 emperors. The day is kept as a great festival at St. .John's 
 College, Cambridge, and at St. John's, Hurstpierpoint. [Sar. 
 Ep. and Gosp.: Ecclus. xv. 1-6. St. John xxi. 19-24.] 
 
 Calendars — All. 
 
 Dedications of Churches — About two hundred and forty. 
 
 19] DpNSTAN, AkcHEISHOP of C'ANTERBnRT. — "Of whom," 
 says Bishop Godwyn, "I know not how to write, that which 
 is delivered of him is so infinite." He was born in Somerset, 
 of noble parents, and was educated in Glastonbury Abbey. 
 Thence, through the introduction of his uncle Athelm, Arch- 
 bishop of Canterbury, he passed into the household of King 
 Athelstan, and thence into that of Alphege the Bald, Bishop 
 of Winchester, who persuaded him during an illness to take 
 monastic vows. He accordingly became a monk at Glaston- 
 bury, the great Benedictine house in which he had been 
 educated, and which now obtained with him all his paternal 
 estate. Soon he became Abbot, and through the reigns of 
 Edmund and Edred was a leading man "in Church and 
 State. At the coronation of Edwy in 955 he boldly rebuked 
 the King for alleged profligacy ; and partly this, partly his 
 favouring the cause of the monks against the secular clergy, 
 led to his being banished in 956, when he retired to the Abbey 
 of St. Peter in Ghent, while in England monks were per- 
 secuted and abbeys devastated in all directions. In 957 
 
 Edgar was chosen by the Mercians as their Under-king, and 
 Dunstan was recalled. Edwy dying in 958, Edgar held the 
 sceptre of the whole kingdom, and about that tune Dunstan 
 was made Bishop of Worcester and of London together, from 
 which sees he was translated to the primacy in 960. As 
 Archbishop, his great object was to promote monasticism, and 
 to compel the married secular clergy to put away their wives 
 and live as celibates, believing as he did that thus he should 
 best raise their spiritual tone and general character, which no 
 doubt were often lamentably low. In short, he was an earnest 
 and severe reformeraccording to the light that he had. He went 
 about preaching and instructing the people in the churches of 
 his diocese, and sometimes retired to Glastonbury for rest and 
 spiritual recreation. He had early become an able craftsman 
 in various ecclesiastical arts as well as a skilful musician. 
 A^'hen Edgar died in 975 he favoured the election of Edward 
 ["St. Edward," March ISth], and during the reign of the 
 child-king Ethelred, which followed the murder of Edward, 
 he was as Jehoiada the high priest who watched over King 
 Joash. He was indeed, though not strictly speaking a saint, 
 yet a truly great and good man ; and his name, though known 
 to too many only in connection with a grotesque legend, 
 ouglit rather to be had in remembrance as that of one of our 
 noblest English prelates. Having preached thrice at Canter- 
 bury on Ascension Day, A.D. 988, he died on the Saturday 
 following, and was buried in his own Cathedral. [Sar. Ep. 
 and Gosp.: Ecclus. xliv. 17-20, 21-23; xlv. 6, 7, 15, 16. St. 
 Matt. XXV. 14-23. During Easter-tide, St. John xv. 1-7.] 
 
 Calendars — Sarum, York, Hereford. 
 
 Dedications of Churches — Eighteen. 
 
 Represented — .Seizing the devil with pincers ; a dove, or 
 angels, near him ; playing on a harp. 
 
 2(!] Augustine, first Archbishop of Canterbuet. — 
 Nothing is known of him untO we find him " Proepositus " of 
 St. Gregory's Monastery of St. Andrew in Rome [March 12th], 
 when in a.d. 596 he was selected by Gregory to conduct the 
 mission to England. The way had been prepared by the 
 marriage of Ethelbert King of Kent with the Prankish 
 princess Bertha, and by the supremacy of Kent among 
 English kingdoms at that time. At the bidding of Gregorj', 
 who had long watched for and now saw his opportunity, 
 Augustine set off from Rome with several others of his house, 
 obedient and hopeful. But having travelled as far as into 
 Provence, they became faint-hearted, and would have returned. 
 So, staying probably in the Monastery of Lerins, they sent 
 back Augustine to ask that they might be excused from so 
 perilous, toilsome, and uncertain au enterprise. Gregory, 
 however, well knew how best to "uphold the feeble knees ;" 
 and on July 23, 596, sent Augustine back to them with a 
 kind and encouraging letter, writing also letters on their 
 l>ehalf to bishops and kings whom they might see on their 
 way. They wintered in Gaul, and, soon after Easter in 597, 
 crossed the Channel and landed at Ebbsfleet, in Kent. 
 Augustine and Ethelbert, after interchanging messages, had 
 a meeting in the open air. The King and his thanes took 
 their seats, and saw some forty men approaching, with a 
 silver cross upborne before them, and a painted and gilt 
 representation of our Lord, such as miglit have been seen 
 before in the household of Bertha. They also chanted 
 litanies as they \\'alked, which, though in an unknown tongue, 
 may well have had a striking effect. The King bade the 
 strangers sit down, and a conference was carried on through 
 a Gallic interpreter. He then not only allowed them freely 
 to preach among his people, but invited them to follow him 
 to Canterbury, where he assigned to them a dwelling. There 
 they taught both by precept and by example ; they sang the 
 Psalms, prayed, celebrated, preached, baptized, and in the 
 course of the summer Ethelbert himself believed and was 
 baptized. His example told upon his subjects, and though 
 none were compelled, many became Christians. The next 
 step for Augustine was to obtain episcopal consecration, and 
 for this purpose he went to Aries, and was consecrated by the 
 Archbishop Virgilius and other Prankish prelates, November 
 16, a.d. 597. On his return he found a multitude of new 
 converts ; and, being established as Bishop, he received from 
 the King a gi'ant of his own palace and a general licence to 
 restore paganized British churches. The following year he 
 sent to have the mission recruited from Rome, and addressed 
 a number of questions to Gregory ; but for some reason 
 Gregory did not find the men or answer the questions till 
 June, A.D. 601, when he sent four men, full answers to the 
 questions, sacred vessels, church furniture, and vestments, 
 including the pall for the new Archbishop. By Gregory's 
 advice Augustine now sought to form relations with the
 
 Cfjc ^inor IDolgDaps of Q9aj?. 
 
 149 
 
 British Bishops yet remaining in the West, and they were 
 induced to meet him at a trysting-tree near the Severn, called 
 in Bede's time "Augustine's Oak." The Paschal question, 
 the mode of baptism, and the form of the tonsure were dis- 
 cussed at great length, and a second conference was held, but 
 both failed utterly in their object. Augustine returned in 
 bitter disappointment and, in seeming despair of working with 
 the British Bishops, established the Roman liturgy with com- 
 paratively little alteration, though Gregory had advised him 
 to be eclectic as to liturgical practices and forms. Mellitus 
 and Justus, two of the four missionaries who had last cijme 
 from Rome, were his sutTragans at London and Rochester. 
 The date of his death is somewhat uncertain ; it was in 604 
 or 605. Shortly before he died he consecrated his fellow- 
 labourer Laurence to be his successor, an unusual step, for 
 which he doubtless had good reason. His body received 
 temporary burial, and eight years later was deposited in the 
 north transept of the now destroyed Abbey Church of SS. 
 Peter and Paul, which he had founded, which is generally 
 known by his name, and where now " St. Augustine's College " 
 trains missionaries, who carry to heathen lands that same 
 Gospel which Augustine brought to us. [Sar. Ep. and Gosp. : 
 Ecolus. xlvii. 8-11. St. Luke x. 1-7. During Easter-tide, 
 St. John XV. 1-7.] 
 
 Calendars — Sarum, York, Hereford, Aberdeen, Monastic. 
 
 Dedications of Churches — T«enty-nine, unless some of them 
 be dedicated to St. Augustine of Hippo [August 2Sth]. 
 
 Represented — As an Archbishop. 
 
 27] Ve.ver.ible Bede, Priest. — In the earliest known 
 Calendars of the Church of England Bede is commemorated 
 on May 26th, with St. Augustine. In a calendar in the 
 Chapter Library at Durham, belonging to the early part of 
 the twelfth century, the memorial of May 26th is, "Sci 
 Augustini Archiepi & Bede co." So also in a Saxon codex 
 [circa 1031] in the British Museum [Vitell. E. xviij.] and in an 
 Exeter calendar, temp. Hen. II. [Harl. MS. 843.] In the 
 Kal. Salamense, written about 1000, there is "vij. kal. Junii, 
 Depositio Augustini Confessoris, Beda; Presoyteri." Mabillon 
 notices at the end of an ancient hymn, " vj. id. Maii uatalis S'ci 
 Bedse Presbyteri, " whicli he supposes to be the day of his trans- 
 lation. In a Durham calendar of the fourteenth century [Harl. 
 MS. 1804], May 27th, is entered " Comm. Bede." Although 
 not in the ordinary .Salisbury Calendars, the Saint is commemo- 
 rated on this day in the " Enchiridion ad Uaum Sarum, 1530." 
 
 We know very little of the quiet and uneventful life of the 
 Venerable Bajila or Bede except from the bn'ef autobiography 
 at the end of his Eeclesiastieal Historij. He was born A. D. 
 672 or 673 on the domain given by Ecgfrith for Wearmouth 
 Abbey [begun A. D. 674]. At seven years old he was put 
 under the care of Benedict Biscop, the Abbot of Wearmouth. 
 He goes on to say : " I have passed all my life since then in the 
 same monastery, and have given my whole attention to study- 
 ing of the Scriptures, and in the intervals of my observance 
 of the monastic discipline and of the daily occupation of 
 
 clianting in the Church, I have always found interest in 
 either learning, teaching, or writing." He was taught by 
 Trumberht, and probably also by John the Archchanter, 
 whom Benedict brought from Rome about A. D. 677. "In my 
 19th year," he saj's, "I was ordained deacon, and priest in 
 my 30tli, both at the hands of the most reverend Bishop 
 John [' St. John of Beverley '], and at the bidding of Abbot 
 Ceolfrith. From the time that I was ordained priest till 
 now, when I am 58 years old, I have occupied myself with 
 writing commentaries on the Holy Scriptures to suit my own 
 needs and those of my brethren, gathered from the works of 
 the venerable fathers, and either briefly given or as a para- 
 jArastic interpretation of the sense." But he also wrote 
 treatises on astronomy, meteorology, physics, music, philoso- 
 phy, grammar, rhetoric, arithmetic, and medicine, as well as 
 the Lives of St. Cuthbert and others. His most important 
 work, however, was his Ecclesiastical History. Nearly all 
 that we really know of the century and a half of English history 
 which dates from the landing of St. Augustine, we know from 
 him. He was the first English scholar, theologian, and 
 historian, and, moreover, a statesman, as a letter written by 
 him to Archbishop, then Bishoj), Egbert clearly proves. At 
 some time after the foundation of Jarrow in A. D. 682 he went 
 thither, and there he died on the Eve of the Ascension, May 
 25, A.D. 735, and was buried in the Abbey Church of SS. Peter 
 and Paul. A letter from one Cuthbert to Cuthwin, a brother 
 monk, gives an affecting account, which cannot be abridged, 
 and is too long to be inserted here, of the last hours of their 
 old master. [See Sunday after Ascension.] Alcuin relates a 
 Ijeautiful anecdote of him in a letter to the monks of Jarrow. 
 " There can be no doubt," he says, " that the holy places are 
 frequented by the visits of angels. It is related that Baeda, 
 our master and your blessed patron, used to say, ' I well 
 know that angels visit the congregations of brethren at the 
 canonical hours. What if they should not find me there 
 among my brethren ? Will they not say. Where is Bada ? 
 Why comes he not with his brethren to the prescribed 
 prayers ? ' " His bones were said to have been removed to 
 Durham Cathedral in A.D. 1020 ; and a plain tomb in the 
 Galilee, where the .shrine formerly stood, bears the well-known 
 leonine verse, " Hac sunt in fossa Bo'dfe Venerabilis ossa," in 
 modern letters. There are three different legends professing 
 to account for the title of " Venerable," which seems to have 
 been assigned to Bjeda about the ninth century. 
 
 Calendars — York on 26th ; Monastic, 27th ; Roman Martyro- 
 logy, 27th, as his " depositio " or burial. 
 
 Dedications of Churches— ^one. 
 
 Represented — As a monk. 
 
 29] See " State Services " in Appendix. 
 
 30] This day is often mentioned as "St. Andrew's Day in 
 May," and " The Day of the Translation of St. Andrew ; " and 
 is so called in several places in the churchwardens' account- 
 book of St. Andrew Hubbard. Eastcheap, London, which 
 were written about A.u. 1465.
 
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 €-bt ^inor iDoIpDaps of 3une. 
 
 I] NicoMEDE, Roman Pkiest [?] and Martyr.— His name is 
 found in the Sacramentary of St. Gregory on September 15th, 
 and in the most ancient Calendars. But no reliance can be 
 placed on the contradictory accounts of the particulars of his 
 martyrdom. According to one of these, found only in the 
 fabulous "Acts" of SS. Nereus and Achilles, he was Hogged to 
 death with leaded whips a.d. SI, his body being thrown into 
 the Tiber, rescued by his deacon, and buried in the catacomb 
 that bears bis name. According to another account, equally 
 untrustworthy, he was drawn over iron spikes, flung into a 
 furnace, and flogged as above described, about a.d. 285. 
 [Sar. Ep. and Gosp. : Ecclus. xiv. 20, and xv. 3-6. St. 
 Matt. xvi. 24-28. During Easter-tide, St. John xv. 1-7.] 
 
 Calendars— SuTum, York, Aberdeen, Paris, and Austin 
 Canons. On September 15th, the supposed day of his martyr- 
 dom, Roman, Monastic, and Hereford. 
 
 Dedications of Churches — None. 
 
 Represented— "With spiked club or leaded whip. 
 
 5] Boniface, Bishop of Mentz and Martyr. — Winfrith, 
 afterwards named Boniface, was born about A.D. 680, at 
 Crediton, in Devonshire. He early shewed great promise, and 
 was intended by his parents for a secular career. But a visit 
 of some monks to his father's house set liim longing to em- 
 brace the religious life ; and liis fatlier, though much opposed 
 to such a step, sent him at seven years old to a monastic 
 school at Exeter, whence he proceeded to Nutescelle, in 
 Hampshire. Here he made sucli progress that he was 
 appointed to teach others, and was ordained priest at thirty 
 years of age. The adventurous mission of the Englishman 
 Willibrord among the heathen Frisians was then much 
 talked of in English monasteries, and Winfrith longed to join 
 the noble band beyond the sea. In A.D. 716 he crossed over 
 for that purpose, but he met with such opposition that he 
 was obliged to return, whereupon he ■was made Abbot of 
 Nutescelle much against his will. In two years' time he 
 obtained a release, and in a.d. 719 went to Rome, whence he 
 was sent by Gregoi'y II. into Germany, where he had great 
 success, as also in Friesland, Hesse, and Saxony, after which 
 the Pope consecrated him missionary Bishop. Returning to 
 his mission, he had to encounter not only utter Paganism, 
 but a mid mixture of Paganism and Christianity. There was 
 a venerable oak at Fritzlar, hallowed for ages to Thor the 
 Thunderer ; and Boniface, attended by his clergy, went forth 
 and felled this tree, building out of its wood a chapel to St. 
 Peter. He also founded many churches and a monastery, 
 visited Rome twice again, and procured many missionaries from 
 England. Having long laboured with great zeal and success, 
 and obtained the titles of Archbishop and Primate of all 
 Germany, he was at last attacked by a party of heathen 
 ruffians, who feU upon him and several of his converts. The 
 Archbishop, seeing that his hour was come, took a book of the 
 Gospels and made it a pillow for his head, stretcliing forth liis 
 neck to receive the blow of one who beheaded him with a 
 sword [June 5, a.d. 755]. Several of his letters and sermons 
 are extant. [Sar. Ep. and Gosp. : 1 Cor. iv. 9-14. St. Matt. 
 X. 23-26. During Easter-tide, St. John xv. 5-7.] 
 
 Calendars — All except Roman, Paris, and Hereford. 
 
 Dedications of Churches— Two. 
 
 liepresented— With book pierced with sword ; a club ; a 
 scourge. 
 
 II] St. Barnabas, Apostle and Martyb. — [See notes on 
 Gosp. Ep. and Coll.] 
 
 Dedications of Churches — Six. 
 
 Represented — With St. Matthew's Gospel in his hand, aa it 
 was a tradition (most improbable) that he carried about with 
 him one written by the Evangelist's own hand ; with a staff, 
 or a stone, or stones. 
 
 17] St. Alean, Martyr. ^During the persecution of Dio- 
 cletian and Maximian, which began a.d. 303, according to 
 Gildas and Bada, though the English Chronicles date the 
 martyrdom in a.d. 283, Alban, a Romano-British Pagan, 
 sheltered a Christian cleric fleeing from persecution, and by 
 him was instructed in the faith, converted, and doubtless 
 baptized. After some days soldiers were sent to arrest the 
 fugitive. Alban put on his teaclier's cloak (amphibalus) and 
 gave himself up in his place. The magistrate, indignant at 
 his having shielded a ' ' sacrilegious rebel, " gave him the usual 
 choice between sacrificing to idols and speedy death. Con- 
 fessing himself a Christian, and refusing to sacrifice, he was 
 beheaded outside the gate of the great Roman city Verula- 
 mium, on the rising ground where the Abbey and English 
 town of St. Alban's afterwards arose. Many legendary 
 additions grew up around this simple story ; and the priest, 
 whose name does not occur in the earliest accounts, nor in 
 the latest Sarum Breviaries, was afterwards called "Amphi- 
 balus " from his cloak, figuring under that name in some 
 martyrologies and in the York Breviary, and having a slirine 
 at St. Alban's. The shrines of both St. Alban and St. Amphi- 
 balus were recovered in the year 1872 ; each being recon- 
 structed out of fragments that had been used as walling 
 material. St. Alban is honoured as the protomartyr of 
 Britain, and in the later middle ages he was hailed in a 
 hymn as " prothomartyr Anglorum, miles Regis Angelorum." 
 [Sar. Ep. and Gosp. ; Wisd. iv. 7-11, 13-15. St. Matt. xiv. 
 24-28.] 
 
 Calendars — Sarum, York, Hereford, and Aberdeen on the 
 22nd, 17th in ours being a mistake. 
 
 Dedications of Churches — Eight. 
 
 Represented — As a layman, with a tall cross ; with a sword. 
 
 20] Translation of Edward, King of the West Saxons. — 
 It is mentioned above [March 18th] that men buried St. Edward 
 at Wareham without any kingly worship. Under the year 
 980 the Chronicles say, " Here in this year S. Dunstanus and 
 .iElfere ealdorman fetched the holy king S. Eadward's body 
 at Wn?rham, and carried it with niickle worship to Scaftes- 
 tiyrig " [Shaftesbury]. Florence of Worcester [anno 979] says 
 that the body was uncorrupt. This translation is com- 
 memorated on the 20th of June. [Sar. Ep. and Gosp. : Ecclus. 
 xxxi. 8-11. St. Luke xiv. 26-33.] 
 
 Calendar — Sarum only. 
 
 Dedications of Churches — See March ISth. 
 
 24] Nativity of St. John B.aptist. — [See notes on Gosp. 
 Ep. and Coll.] 
 
 Dedications of Churches — Three hundred and ninety. 
 
 Represented — AVith raiment of camel's hair, carrying the 
 Aqnus Dei standing on a book, or painted on a round disk, or 
 with the Lamb near him. 
 
 29] St. Peter, Apostle and Martyr. — [See notes on Gosp. 
 Ep. and Coll.] 
 
 Dedications nf Churches— VW^i hundred and thirty, two hun- 
 dred and thirty with St. Paul, and ten with some other saint. 
 
 Represented — With a key or keys, rarely one, generally two, 
 sometimes three ; sometimes as a Pope ; sometimes with an 
 inverted cross.
 
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 2] A'isiTATioN" OF THE Blessed Virgin JIary. — This festival 
 originated iu France in the middle of the thirteenth century, 
 and commemorates the visit of the Blessed Virgin to her 
 cousin Elisabeth, as recorded in the Gospel for the day. 
 The Council of IJasle decided that it should be celebrated 
 throughout the Western Church in 1441, but it was 
 added to the York Calendar by the Convocation of that 
 province as late as 1526, and then placed at April 2nd. 
 [Sar. Ep. and C4osp. : Cant. ii. 1-4 and 10-14. St. Luke i. 
 39 and foil.] 
 
 Cakndars—AU. [York, April 2nd. Paris, June 27th.] 
 
 Represented — The two meeting and about to kiss or embrace 
 one another. Elisabeth older than Maiy. 
 
 4] Translation of St. M.\ktin, Bishop and Contessoe. — 
 St. Brice, the successor of St. Martin, built a chapel over his 
 tomb within the present walls of Tours, but at tliat time five 
 hundred and tliirty paces from the city. St. Perpetuus, the 
 sixth Bishop, about a.d. 470 founded a great basilica and 
 monastery on the spot, and on July 4th translated St. Martin's 
 remains to a sumptuous tomb behind the high altar. It is 
 said that the body had been carried into Burgundy, as iu 
 England St. Cuthbert's body was borne from place to place, 
 for fear of the Danes. The care of the tomb was committed 
 to a fraternity which developed into the famous Cliapter of St. 
 Martin, of wliich the King of France was ex o^cio head under 
 the title of Abbot. The Huguenots violated the tomb and 
 burned the relics, with the exception of some portions which 
 were recovered. The Sarum Calendar names also his consecra- 
 tion or "ordination " on this day, which is referred to in one of 
 the lections as "natalis episcopatus ejus." [Sar. Ep. and 
 Gosp. : Ecclus. xliv. 17, 20, 21-23; xlv. 6, 7, 15, 16. St. 
 Luke xii. 32-34.] 
 
 Calendars — All except Roman and Monastic. 
 
 Dedications of Churches — Sec November 11th. 
 
 15] St. Swithun, Bishop of Winchester, Translation. — 
 St. Swithun or Svvithin was born in the kingdom of the West 
 Sa.'cons, and educated in the monastery attached to Win- 
 chester Cathedral, of which he became prior. Early in the 
 ninth century he was ordained priest, and iu A.D. 838 was 
 consecrated to the See of Winchester. He devoted himself 
 with great zeal to the work of his diocese, and was celebrated 
 for his humility, austerity, and works of charity. He took 
 great part in inducing King Ethelwulf to assign to the 
 Churcli the perpetual donation of tithes. He died July 2, 
 a.d. 862, and was buried at his own request on the north side 
 of the church, in a mean place, where men might walk over 
 him, and the rain water his grave. In A.D. 971 his bones 
 were translated to a rich shrine within the church ; but it is 
 said that a most violent raiu fell on the appointed day, and 
 continued for thirty-nine days, whence St. Swithin, like St. 
 Gervais in France [June 19tli] and other saints iu Belgium and 
 other parts of Europe whose days fall in June and July, was 
 supposed in some way to influence the weather. The Roman 
 Martyrology mentions St. Swithin only on July 2nd, the day 
 of his death ; the Sarum Calendar only on the 15th, in honour 
 of his translation. [Sar. Ep. and Gosp. : Heb. vii. 23-27. 
 St. Luke xii. 35-40.] 
 
 Calendar — Sarum only. 
 
 Dedications of Churches— Yiity -one, and one with St. Nicolas. 
 
 Represented — As a Bishop. 
 
 20] St. Margaret, Virgin and Marttr, Antioch. — 
 According to the ancient martyrologies, she suffered at Antioch 
 in Pisidia in the last general persecution ; but, like St. George, 
 she is one of those saints who have been universally honoured, 
 while of their history we know very little. It is certain tliat 
 from early ages her feast has been observed with singular 
 honour alike in East and West, and this must point to some 
 true story now lost. Her "Acts " were generally accepted in 
 later times, but are manifestly fabulous. The Greeks com- 
 memorate her on the 17th under the name of Marina. The 
 legend of her being swallowed by a dragon and bursting 
 through his body may have arisen out of allusions to her 
 victory over Satan, or to symbolical representations of the 
 same, possibly helped by pagan representations of Aphrodite 
 rising out of a fish, mistaken in later times for the Christiau 
 
 saint. [Sar. Ep. and Gosp. : Ecclus. li. 9-12. St. Matt. xiii. 
 44-52.] 
 
 Calendars — All. 
 
 Dedications of Churches — Two hundred and thirty-eight ; 
 si.x with other Saints. Some may be dedicated to St. Margaret 
 of Scotland. 
 
 Represented — Crowned, piercing a dragon with a long cross 
 iir spear ; with dragon and lamb ; angel protecting her from 
 dragon ; with dragon chained ; bursting through body of 
 dragon, end of her robe iu its mouth ; trampling on dragon ; 
 grasping its head. 
 
 22] St. Mary Magdalen. — The Western Church has 
 generally assumed tliat Mary Magdalen, Mary of Bethany, 
 and "the woman that was a sinner" were one and the same 
 person, while the Eastern Church has held the three to be 
 distinct. In the Roman Breviary the Office distinctly refers 
 to all three. Sarum commemorates the penitent sinner as 
 Mary Magdalen, using the text, "Mary hath chosen that 
 good part," etc., perhaps only by way of adaptation. The 
 Eastern ^■iew may have led to the removal of the Collect, with 
 the Sarum Epistle and Gospel, from the First Book of Edward 
 VI., and to the festival's ceasing to be one of the higher class. 
 The Collect was, " MercyfuU father, geue vs grace, that we 
 neuer presume to synne thorough the example of any creature, 
 but if it shall chaunce vs at any tyme to otfeude thy diuyne 
 maiestie : that then we may truely repent, and lament the 
 same, after the example of Mary Slagdalen, and by a lyuely 
 faithe obtaine remission of all our synnes, throughe the onely 
 merites of thy Sonne our Sauiour Christ." In a Litany of 
 Dunkeld [a.d. 873-893] "St. Mai-y Magdalen" comes at the 
 head of the virgins and widows, and St. Martha next, as if 
 they were the sisters of Bethany. In the Greek Church St. 
 Mary Magdalen is esteemed as the equal of the Apostles, as 
 having been the first witness of the Resurrection. She is 
 supposed to have retired to Epbesus with the Blessed Virgin 
 and St. John, and to have been buried there. [Sar. Ep. and 
 Gosp. : Prov. xxxi. 10-31. St. Luke vii. 36-50.] 
 
 Calendars — AU except Paris. 
 
 Dedications of Churches — About one hundred and fifty. 
 
 Represented — With box of ointment ; with boat and open 
 book ; with a skull ; young, and with loug hair. 
 
 25] St. James, Apostle and Maktyr. — {See notes on Gosp. 
 Ep. and Coll.] 
 
 Dedications of Churches — About three hundred and fifty. 
 
 Represented— In a rough pilgrim's tunic, with staff, shell, 
 hat, baldric, and wallet, sometimes with shells on his tunic, 
 baldric, and wallet, in allusion to the pilgrimages made to 
 his shrine at Compostella. 
 
 26] St. Anne, Mother of the Blessed Virgin Mary. — 
 Holy Scripture gives us no information respecting the parentage 
 of the Blessed Virgin, except that she was "of the house and 
 lineage of David. " The first mention of St. Anne is in the 
 Apocryphal Gospel of St. James, which states that St. Anne 
 and St. Joachim were both well stricken in years, with no 
 liope of children, when Mary was given to them. Procopius 
 of CiEsarea, who lived in the early part of the sixth century, 
 mentions a church dedicated to St. Anne, " whom some 
 believe to be the mother of the Virgin, and the grandmother 
 of Christ," at Constantinople. The Greeks have three days 
 of St. Anne in the year : On September 4th, with Joachim ; 
 December 9th, her conception ; July 26th, her death. The 
 first mention of her "cultus" in the West is in a letter of 
 Urban VI. to the English prelates in 1378 ; the Feast of St. 
 Joachim was appointed by Julius II. [1503-13], but expunged 
 by Pius V. [l.'J66-72]. The Feast of St. Joseph was appointed 
 by Sixtus IV. [1471-84], but does not appear in English 
 Calendars. It is quite reasonable to suppose that the names 
 at least of Joachim and Anne were traditionally known to the 
 writer of the Apocryplial Gospel. [Sar. Ep. and Gosp.: 
 Prov. xxxi. 10-31. St. Matt. i. 1-16.] 
 
 Calendars — All except Roman of 1582, added about 
 1584, but found iu some earlier Roman Calendars. [Paris 
 on 28th.] 
 
 Dedications of Churches — Twenty-three, one with St. Agnes. 
 
 Represented — Teaching the Blessed Virgin to read.
 
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 1] Lammas Day [St. Peter ad Vincitla]. — The English 
 name of this day is undoiibtedly a later form of " Loaf- mass, " 
 from its being a feast of thanksgiving for the firstfruits of the 
 harvest, when bread made of the new wheat was offered at the 
 Mass. The blessing of new fruits took place in both Eastern 
 and Western Churches on tl>e 1st or the 6th of August, 
 and probably took the place of a heathen custom of a similar 
 kind. Such explanations as Vincula-mass, Lamb-mass, etc., 
 cannot stand against the form of tlie word in the oldest 
 English, viz. Hlaf-msesse, i.e. "Loaf-mass," especially when 
 it is taken in connection with the blessing of firstfruits. Tlie 
 old saying "At latter Lammas," i.e. never, is supposed to 
 refer to the absence of an octave as compared with St. Peter's 
 Day [June 29th]. The Western Church has long kept this 
 day also in memory of the dedication of the famous Church 
 of St. Peter ad Vincula in Rome, in which one of the chains 
 which fell off St. Peter is said to be kept. St. Peter in 
 Carcere is the dedication of another church in Rome over 
 the Mamertine prison, where St. Peter is believed to have 
 been confined. 
 
 Calendars — All have St. Peter ad Vincula with the Se\'en 
 Maccabees, whose bodies are supposed to rest under the high 
 altar of tlie Church of .St. Peter ad Vincula in Rome. 
 
 Dedications of Churches — One, within the precincts of the 
 Tower of London, to St. Peter ad Vincula. 
 
 6] Tr.\nsfiguration' of our Lord. — This festival has long 
 been kept in East and West, though not always on this day, 
 in memory of the Transfiguration, and in the Greek Church 
 it is called the Feast of Tabor, while our forefathers called 
 it "The Overforming of our Lord on the Mount Tabor." 
 Pope Cali.xtus III. issued a bull for its general observance on 
 this day [a.d. 1457]. This festival has never ranked with 
 the others of our Lord, being of mutli later institution, and 
 its theological significance being less evident than that of the 
 rest. The Transfiguration was, however, a type and earnest 
 of our Lord's second coming in glory, and of the future 
 glory of the risen bodies of His members. In the Sarum 
 Missal the mass of the day is jii'eceded by the blessing of the 
 new grapes. There was a custom for tlie deacon to press a 
 small quantity of fresh grape-juice into tlie clialice for Mass, 
 probably a survival of an offering corresponding with that of 
 Lammas Day [August 1st]. Tlie Emperors of Constantinople, 
 the Patriarch, and the members of the Court used to have a 
 ceremonial presentation of grapes to one another in a vine- 
 yard. [Sar. Ep. and Gosp. : 2 St. Pet. i. 16-19. St. Matt. 
 xvii. 1-9.] 
 
 Calendars — All except Hereford. [Cologne, ninth centui-y, 
 July 27th.] 
 
 7] Name of Jesus. — This festival does not appear to have 
 been generally observed until the beginning of the sixteenth 
 century. In 149S it was kept with the Transfiguration on 
 August 6th. Portions of St. Bernard's well-known hjmin, 
 " Jesu, dulcis memoria," were sung in the Sarum Offices and 
 Mass. The special point which this day sets before us is, 
 the peculiar sanctity of that Name at whicli every knee should 
 bow, a sanctity in some respects analogous to that of the 
 Sacred Name by which God was known to His people of old, 
 but representing to us the love of the Saviour rather than the 
 self-existence of the Godhead. On the " Seven Names, " see 
 December 17th. [Sar. Ep. and Gosp. : Acts iv. 8-12. St. 
 Matt. i. 20-23.] 
 
 Calendars — Sarum, York, Aberdeen. 
 
 Represented — By the monogram ii)c or ills, Latin forms of 
 IHC, the beginning of the old Greek IHCOTC. 
 
 10] St. Laurence, Archdeacon of Rome and Martyr. — 
 Nothing is certainly known of St. Laurence's early years, but 
 the Spaniards claim him as their countryman. He was 
 ordained deacon by Sixtus or Xystus II., and soon afterwards 
 appointed chief of the seven deacons who served in the 
 Roman Church. The Christians were at this time under- 
 going the eighth general persecution, that of Valerian, and 
 Sixtus was led to martyrdom a.d. 258. Laurence, his deacon, 
 made a most affecting appeal to be allowed to suffer with his 
 "father," whom he had so often assisted in offering the Holy 
 Sacrifice. This did not come to pass; but within a week he 
 drew on himself the fury of his persecutors by distributing 
 the property of the Church among the poor Christians, and 
 when asked to deliver it up, shewing Christ's poor instead as 
 the true treasure. He was then laid on an iron frame like a 
 gridiron, and slowly burned to death over live coals. He 
 suffered with marvellous fortitude, praying for the conversion 
 of Rome. Prudentius in a beautiful hymn ascribes the con- 
 version of that city to the martyr's intercession. He is 
 named in the earliest known Roman Calendar, a.d. 354, and 
 
 in the Commnnicantes in the Canon of the Mass. [Sar. Ep. 
 and Gosp. : 2 Cor. ix. 6-10. St. John xii. 24-26.] 
 
 Calendars — AH. 
 
 Dedications of Churches — About two hundred and fifty, and 
 three with other Saints. 
 
 Represented — As a deacon, with gridiron, and with thurible, 
 church and book, long cross-staff, or money-bag. 
 
 24] St. Bartholomew, Apcstle and MARTYR.^[5fe notes 
 on Gosp. Ep. and Coll.] 
 
 Dedications of Churches — About one hundred and fifty. 
 
 Represented — With a flaying-knife in his hand ; sometimes 
 a human skin on his arm. 
 
 28] St.Auoustine, Blshop of Hippo, Confessorand Doctor. 
 — This great confessor and doctor of the Western Church was 
 born at Tagaste, in Nuniidia, November 13, a.d. 354. Hisfather 
 was one Patricius, a pagan, and his mother the holy Christian 
 Monica, commemorated as a saint in the Latin Church on 
 May 4th. Augustine appears to have had a liberal educa- 
 tion, but to have been early corrupted by theatres and other 
 immoral influences in Carthage, whither he had been sent to 
 learn rhetoric, etc. Here, at the age of eighteen, he became 
 the father of a son named Adeodatus. Cicero's writings 
 excited the philosophic spirit in his mind, and lie at first 
 thought he saw in Manichajism a solution of all difficulties. 
 But it could alTord him no lasting satisfaction. His discovery 
 of the superficiality of Faustus the Manicha;an prevented him 
 from committing himself to Manicha?anism. and while in an 
 unsettled state, he wrote, at the age of twenty-six, on "The 
 Beautiful and the Fitting." In a.d. 383 he went to Rome 
 to teach rhetoric, and there lived much among the Manichees, 
 whose heresy he at length quite abandoned, and joined the 
 Academicians, only to find in the conflict of philosophies as 
 much bewilderment as ever, and, on the whole, inclining to 
 general scepticism. In a.d. 384 he removed to Milan, where 
 he gradually fell under the influence of St. Ambrose, as also 
 of his mother, who now came to live with him, with his 
 friend Alypius, his brother Navigius, and his son Adeodatus. 
 Her influence told for good on the young men in many ways. 
 The mother of Adeodatus, with whom Augustine had so long 
 lived, was cruelly sent back to Africa without her son at 
 Monica's entreaty. Augustine had not yet found rest and 
 strength in Christ, nor could he find them in Plato, whose 
 works he read in a Latin translation. He could not long 
 deny the existence of evil ; the sins of which his own con- 
 science was full cried out against such teaching. He con- 
 sulted Simplician of Milan, listened to the discourses of St. 
 Ambrose, conversed with Pontitian, an African Christian, 
 studied St. Paul's Epistles, and went to church with Alypius. 
 The story of St. Anthony went to the depths of his inmost 
 soul. He felt that Christ and His Gospel were living powers. 
 He longed for the pure and blessed life of those holy ones 
 who followed Christ. But he had to struggle with his love 
 of pleasure, his passions, his earthly ties. And as he lay 
 down and wept, he heard a child's voice singing Totle, Lege. 
 The words went to his heart ; he opened the roll of St. Paul's 
 Epistles and read, "Not in rioting and drunkenness, not in 
 chambering and wantonness, not in strife and envying. But 
 put ye on the Lord Jesus Christ, and make not provision for 
 the flesh, to fulfil the lusts thereof" [Rom. xiii. 13, 14]. This 
 was the turning-point. On Easter Eve, April 25, a.d. 387, 
 he was baptized by St. Ambrose at Milan, together with 
 Alypius and Adeodatus, and on the following day they were 
 admitted to their first Communion. The legend that St. 
 Ambrose and St. Augustine together composed the Tc Deum 
 on this occasion may have some foundation in fact. How- 
 ever this may be, Augustine was now happy. As he says 
 himself, the notes of the hymns and canticles of the Church 
 flowed in at his ears, and God's truth revealed itself in his 
 heart, and he wept for joy ; it was well for him to be there. 
 But soon probably he would be involved in the conflict 
 between Ambrose and Justiua [April 4th]. Monica died too 
 about this time, and the loud weeping of Adeodatus was 
 checked by Augustine, who thought such a display of sorrow 
 inconsistent with Christian hope. At length, however, 
 nature prevailed, and Augustine also wept. They found com- 
 fort in praying for Monica, and "the sacrifice of our ransom 
 was oflfered for her." vSo far we are mainly indebted to St. 
 Augustine's own Confessions for the particulars of his life ; 
 the rest is gathered from a life of him l)y his friend Possidius, 
 and from scattered allusions in his epistles, etc. Want of 
 space forbids more than a very hasty glance at the remainder 
 of his history. He was at Rome A.D. 388, and in 391 was 
 ordained priest by Valerius, Bishop of Hippo, the city of the 
 Numidian kings, but now more famous as the See of Augustine,
 
 Cbc a^inor Ibolptiaps of 9ugu9t. 
 
 i6i 
 
 Here he preached a great deal for Valerius, and corrected an 
 abuse of tlie ai/apce, a custom of wliich we perhaps have a sur- 
 vival iu the jiunin benndictiis distributed iu France. In ad. 
 395 he was cousecrated Bishop, and soon was much occupied 
 in the famous ecclesiastical controversy with the Donatists, 
 and had a literary correspondence with St. Jerome. From 412 
 to 418 he had to combat the heresy of PeK-igius, and was him- 
 self led into exaggerated statements of doctrine, and into a 
 persecuting policy. He seems to have forgotten how by an 
 exercise of his own freewill he had himself cast off the old 
 man and his deeils, and was disposed to attribute to Divine 
 (irace a constraining power destructive of human freedom, 
 and to have laid down ma.xims most dangerous to morality. 
 He wrote a letter to Sixtus, priest of Rome, -which gave rise 
 to much controversy, the Galilean Church especially combat- 
 ing his views. In a.d. 427 he published " Retractations," — 
 not a recantation, but a survey and revision, — the result of 
 a calmer consideration of former statements. In June a.d. 
 430, Hippo was besieged by the Arian Vand.ils, but Augustine 
 ceased not to preach and to work till in August lie was pro- 
 strated by fever, and on August 30th he died in his seventy- 
 seventh year. In his last hours he repeated the Penitential 
 Psalms with many tears, and had them fixed on the wall 
 opposite to his bed. His body was buried at Hippo, removed 
 to Sardinia fifty-six years after by exiled African Bishops, 
 and A.D. 710 redeemed from the .Saracens by Luitprand, King 
 of the Lombards Since then it has been at Favia, but in 
 1837 some portions were sent to a church in Algeria, on the 
 
 ruined site of Hippo. [Sar. Ep. and Gosp. : Ecclus. xlvii. 
 8-11. St. Matt. V. 13-19.] 
 
 Calendars — All. 
 
 Dedications of Churches — Twenty-nine, except any which 
 may be to St. Augustine of Canterbury [May 26th]. 
 
 Represented — With a burning heart, or a heart with one or 
 two arrows ; with an eagle. 
 
 29] Beheading of St. John Baptist. — This minor festival 
 of St. John Baptist commemorates his death as related in St. 
 Matt. xiv. 1-12. It probably took place shortly before the 
 Passover. The 29th of August is the day of the dedication of 
 a basilica at Alexandria on the site of a temple of Serapis, 
 in which basilica reputed relics of St. John B.nptist were 
 kept. Portions are shewn at Amiens, Enme, and elsewhere. 
 One of the explanations of the name of " Halifax," the church 
 of which parish is dedicated to St. John the Baptist, is that 
 the halirf feax, or holy hair, of the Baptist was shewn at a 
 hermitage there : a tradition embodied in the present arms of 
 the town, tliough there are, perhaps, other explanations at 
 least as probable. The nati\ity of St. Jolin the Baptist [June 
 24th] is observed as his greater festival, because of its 
 miraculous character and its connection with that of our 
 Blessed Lord. [Prov. x. 28 32, r.nd xi. .3, 6. 8-11. St. 
 Markvi. 17-29.] 
 
 Calendars — All. 
 
 Represented — The headless body prostrate, the daughter of 
 Herodias holding a charger with the head in it, and the 
 executioner looking on.
 
 102 
 
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 Ci>e Qinor IDolpnaps of ^cptcm&ec. 
 
 1] Giles, Abbot and Confessor. — The earlier p-irt of the 
 legend of St. Giles, or ^gidius, according to which ho was an 
 Athenian who came to Marseilles and became acquainted 
 with St. Ca-sarius of Aries, is given up by Mabillon and the 
 BoUandists as fabulous. His " Lives " are all later than the 
 eighth century, and are full of anachronisms and marvels. 
 They contain a beautiful story which may be founded on fact, 
 relating how one day I'hildebert III., King of the Franks [cir. 
 A.D. 695-711]. according to some, or Wamba, King of the 
 Goths, according to otliers, was hunting in a forest, when the 
 hunted doe fled for refuge into the cave of a hermit who had 
 been nourished by her milk. Thoy sliot an arrow after the 
 doe, and on entering the cave fouiul Giles sheltering the poor 
 beast, witli the arrow in his own shoulder. Touched at the 
 sight, the King had the wound dressed, became the hermit's 
 friend, built a monastery on the site of the cave, and made 
 Giles the Abbot. Afterwards the famous Charles Martel sent 
 for him to Orleans to take refuge from the Saracens. In a.d. 
 721 they were driven back, and he returned to his abbey, 
 where he died before a.d. 725. A considerable town called 
 "St. Giles's " arose about the abl)ey, which w\as a great resort 
 for pilgrims. Tlie story of the hunted doe is given with the 
 incident of tlie arrow in tlie Sarum, York, and Aberdeen 
 Breviaries, without it in the Roman. St. Gdes is esteemed 
 as the patron of cripples from his alleged refusal to be cured 
 of a lameness, hence churches dedicated to him are often at 
 the original entrances to cities, where cripples were accustomed 
 to gather together and beg. He was also the patron of Edin- 
 burgh, where a great image of him that had been carried in 
 processions was destroyed by John Knox. [Sar. Ep. and 
 Gosp. : Ecclus. xxxix. 5-9. St. Luke xi. 33-36.] 
 
 Calendars — All. 
 
 Dtdkations of Churches— One hundred and forty-six, and 
 one with .St. jNLartin. 
 
 Represented — With the hind and the arrow in various ways; 
 with a milk-cup in his hand. 
 
 7] Enurchus, Bishop of Orleans. — The name of this 
 Bishop as we have it is an erroneous reading of " Evurtius," 
 found in the Calendar of 1604, and repeated in all subsequent 
 editions. He is variously described as a martyr and as a 
 confessor, and by Tillemont identified with Eortius, who 
 subscribed the acts of the Council of Valence a.d. 374. In 
 the Acta Sanctorum he is placed under Constantine, but there 
 are no trustworthy accounts of him. and it is impossible to 
 say how he found a place in our Calendar. The York Breviary 
 has three lections to this effect — that he was a subdeacou of 
 the Roman Church who came to Orleans at the time of a con- 
 tested election to the see, and was designated as Bishop by 
 a dove lighting on his head, the power of working miracles 
 following on his consecration. When he perceived his end to 
 be drawing near, he feared that the former dissension would 
 be renewed after his departure, and so chose one Aniauus as 
 his successor. 
 
 Calendar — York. 
 
 Dedications of Churches — None. 
 
 Represaited — With the dove. 
 
 8] Nativity of the Blessed Virgin Mary. — This festival, 
 called "St. Mary's Mass in Harvest" [Laws of Alfred the 
 Cheat, XX.], has a special Preface in the Sacramentary of St. 
 Gregory, and was very generally celebrated in the middle 
 ages with octave and vigil. As to the parentage of the 
 Blessed Virgin, see July 26th. Nicephorus gives a descrip- 
 tion of her personal appearance and character, purporting to 
 come from St. Epiphanius, who in the fourth century derived 
 it from a still more ancient source. See Baring-Gould'.s 
 Lives of tlie Saints. [Sar. Ep. and Go.sp. : Ecclus. xxiv. 17-22, 
 and Wisd. iv. 1-7, alternately through the Octave, the latter 
 being alw.ays read on Sunday and the Octave Day. St. Matt. 
 i. 1-16 through the week, and on the Octave Day St. 
 Luke xi. 27, 28.] 
 
 Calendars — All. 
 
 14] Holy Cross Day. — This festival originally commemor- 
 ated, as it has continued to do in the Eastern Church, that 
 famous appearance of the "sign of tlie Son of Man in the 
 heavens," which is said to have decided the conversion of the 
 Emperor Constantine. But in Breviaries of the West the lec- 
 tions relate mainly to the recovery by the Emperor Heraclius 
 [a.d. 629] of that supposed portion of the Cross which had 
 been preserved in a richly-jewelled case at Jerusalem [see 
 May 3rd], and carried away by Chosroes, King of the Persians. 
 Heraclius entered Jerusalem barefoot and meanly clad, hold- 
 ing the precious reliquary in his arms. This being opened, 
 the sacred wood was lifted up before the people, hence pro- 
 bably the feast is called the " Exaltation " of the Holy Cioss, 
 
 though some attribute both the name and the observance of 
 the day to the original exposition of the wood in Constantine's 
 new basilica, a.d. 335. In a.d. 635 Heraclius had to retreat 
 before the Mohammedans ; and he then, foreseeing the speedy 
 ruin of Jerusalem, carried the sacred treasure to Constanti- 
 nople, after which its history becomes obscure. In the days 
 when relics were multiplied, supposed particles of it were 
 attached to other pieces of wood to preserve them, and these 
 pieces in time came to be venerated as portions of the true 
 Cross. The English name of this day was "Holy Rood 
 Day in September," to distinguish it from " Holy Rood Day 
 in May." [Sar. Ep. and Gosp. : Gal. v. 10-12, and vi. 12-14- 
 St. John xii. 31-36.] 
 
 Calendars — All. 
 
 Dedications of Chui-ches — One hundred and six, two with St. 
 Mary and one with St. Faith. Holyrood Abbey and Palace in 
 Edinburgh are named from the famous " Black Rood of Scot- 
 land," fabulously reported to have come down from heaven. 
 
 17] Lambeut, Bishop .and Martyr. — St. Landebert or 
 Lambert was born of Christian parents of rank and wealth 
 at Maestricht, where, after a careful education, he was com- 
 mitteil to the charge of St. Theodard, the Bishop, at whose 
 death he succeeded to the see. When Childerio II., King of 
 France, was dethroned and murdered, a.d. 673, Lambert, 
 who was known to be his friend, was driven from his see by 
 Ebroin, " Mayor " of Maestricht, and retired to the Monastery 
 of Stavelot, wliere he spent seven years in strict monastic 
 obedience, while Faramond, a Canon of Cologne, was put in 
 his ])lace as Bishop. In A.D. 681, however, Ebroin was 
 murdered, the intruding Bishop expelled, and Lambert 
 restored to his see. Here he laboured in converting the 
 barbarous heathen inhabitants of that land of marshes, peat- 
 mosses, and willow-holts, and multitudes came to his baptism. 
 A liillock near the Meuse was long pointed out as a place 
 wliere he used to sit and teach. About a.d. 709 Lambert's 
 relations took it upon themselves to resent some invasion 
 of the lands belonging to his see, and two members of a 
 powerful family were put to death. Their relations in turn, 
 resolving on revenge, and hearing that Lambert was at Lioge, 
 then a small place, fell upon him there and put him to death 
 with a spear, as also his nephews Peter and Andeloc, who 
 were trying to defend him. His sanctity of life led to his 
 violent death being considered as a sort of martyrdom, as 
 in the case of St. Edward the King [March 18th]. His 
 body was sent in a boat to Maestricht, and buried in the 
 Church of St. Peter. A cliurch was built at Liege on the 
 place of martyrdom, and thither his remains were translated 
 a.d. 721 by his successor in the See of Maestricht, which 
 see was now removed to Lifege. Thus the village became a 
 great city, as it is at this day. But the Cathedral Church of 
 St. Lambert was utterly destroyed at the Revolution, and 
 its site is now a market-place. In the present cathedral, 
 formerly the Collegiate Church of St. I'aul, part of the 
 Saint's relics are preserved. [Sar. Ep. and Gosp. : Heb. v. 
 1-6. St. Matt. ix. 35-38, and x. 7, S, 16.] 
 
 Calendars — All except Roman. 
 
 Dedications of Churches — Two. 
 
 liepresented — With spear or dart in his hand or at his feet ; 
 sometimes a, palm-branch ; stabbed with javelins ; beaten 
 with a club. 
 
 21] St. Matthew, Apostle, Evangelist, and Martyr. — 
 [See notes on Gosp. Ep. and Coll.] 
 
 Dedications of Churches — Twenty-five. 
 
 liepresented — With a money-box or purse ; with a spear, 
 axe, or carpenter's square. As Evangelist, with a winged 
 man. 
 
 26] St. Cyprian, Archbishop of Carthage and Martyr. 
 — This festival was originally kept, together with that of St. 
 Cornelius, Bishop of Rome, on September 14th, but on ac^count 
 of Holy Cross Day was transferred to the 10th both in East 
 and \Vest. In our reformed Calendar the great St. Cj'prian 
 occupies the place of another of the same name, a converted 
 magician of Antioch. Thascius Cyprianus was born at Car- 
 tilage about the beginning of the third century. His father 
 was in a position to give him a liberal education, and he 
 became a professor of rhetoric. At the persuasion of C^cilius, 
 a presbyter, he became a Christian, though not without a 
 struggle that reminds us of St. Augustine. Like that dis- 
 tinguished convert, he finally embraced the Faith with all his 
 heart, and was baptized. He sold his goods to feed the poor, 
 and applied himself to the study of Holy Scripture and other 
 sacred writings, particularly those of TertuUian. Assuming 
 the name of his spiritual father, he was styled Thascius 
 Ca2ciliu3 Cyprianus. Not long after his baptism he was
 
 Cf)C ^inor J^olgDaps of September. 
 
 165 
 
 ordained priest [a.d. 247], and soon after that was made 
 Bishop of Carthage, not without the strenuous opposition of 
 a small party headed by Novatus and Felicissimus. In the 
 Decian persecution, A.D. 250, he used the liberty which our 
 Lord had given [St. Matt. x. 23], and fled for the sake of his 
 flock, in obedience, as he says, to a Divine intimation that he 
 might thus at that time best glorify God. The lieathen had 
 furiously raged together, crying, "C'l/priaiins ad leoiie-i, Cypri- 
 anus ad bestias," also calling him Coprianiis, from the Greek 
 word for dung, thus fulfilling literally the words of St. Paul [I 
 Cor. iv. 13]. From his retirement he wrote many letters to his 
 clergy and took a most active interest in the welfare of his 
 people ; and between the importunity of the lapsed to be at once 
 restored to Church privileges, and the extreme doctrine of 
 Novatian, that the lapsed could never be restored, he took so 
 wise a course that many councils afterwards adopted it. He 
 returned to Carthage after the Easter of A.D. 251, and held 
 a synod, in which his own view was confirmed. Duiing a 
 dreadful pestilence which prevailed in a.d. 252 many blamed 
 the Christians, and thought they could appease the gods by 
 persecuting those who turned the people from them. But 
 Cyprian won general good\\ ill and admiration by going about 
 ami doing works of charity among heathens as well as 
 Christians. The African Church now had rest from without ; 
 but the endless question as to the lapsed was revived under 
 countless perplexing forms ; there was a dispute as to tlie age 
 for infant baptism ; and lastly, the important controversy as to 
 the validity of baptism by heretics and schismatics. Cyprian 
 held, and his doctrines were confirmed by a numerous 
 council held at Carthage A.D. 255, that such baptisms were in 
 all cases null and void, and hence his famous controversy with 
 Stephen, Bishop of Rome, wlio held them to be valid if admin- 
 istered with the right words and matter. In all this we hear 
 nothing of Papal Infallibility, or even Supremacy, nor of the 
 Roman doctrine of "Intention." In A.D. 257 Cyprian was 
 banished to Curubis, where he remained till the following 
 year, when he was arrested in Carthage and commanded to 
 sacrifice to the gods. On his refusal, the decree was read out 
 that Cyprian should be slain with the sword, whereupon lie 
 responded, " Deo gratias. " While he was led out to execution 
 the people wept, and said they would be beheaded with him. 
 Being brought into. a field outside the city, he took off his 
 outer garments, knelt down at the appointed place, and 
 prayed. Soon his head was struck off' by the sword, and tlie 
 faithful took the clothes stained with his blood, and buried 
 his body on the Mappalian Way. Two churches were after- 
 wards built, one on the place of his buri.il, called Mappalia, 
 the other on the place of his martyrdom, called Mensa 
 Cypriana, because there, as in sacrifice, he had oflfered his 
 life to God. In later times [A.D. 806] the body was removed 
 to Aries, and later still to Compicgne, where it rested with 
 that of St. Cornelius. The name of St. Cyprian is mentioned 
 in the Commiinicantcs in the Canon of the Mass. [Sar. Ep. 
 andGosp.: Wisd. v. 15-19. St. Matt. x. 23-25.] 
 
 Calendars — All except the Austin Canons', with .St. 
 Cornelius, on the 14th. In Hereford and Paris a commemora- 
 tion only, with St. Cornelius, on the 14th, [See above.] 
 
 Dedicationsof Churclies — One, Chaddesley, in Worcestershire. 
 
 Represenled — With a gridiron and a sword. 
 
 29] St. Michael and all Angels. — [AVe notes on Gosp. 
 Ep. and Coll.] 
 
 Dedications of Churches — About six hundred. 
 
 Represented— ^t. Michael as an angelic warrior, often in 
 armour, contending with the dragon ; weighing souls in 
 scales ; with scales simply. The nine orders of angels have 
 various characteristic attributes, for which we must refer to 
 special works on Iconography. They generally, however, 
 have the names of their orders on labels or otherwise. Those 
 of greatest dignity have fully-developed crowns ; wliilc, to mark 
 supposed degrees in rank, others have crowns less ornamented, 
 or mere circlets with a single cross, or crosses over their fore- 
 heads only, or plain caps or wreaths on their heads. 
 
 30] St. Jerome, Priest, Confe.ssor, and Doctor.— St. 
 Jerome was bom in the earlier part of the fourth century, of 
 Christian parents, somewhere on the confines of D.alniatia and 
 Pannonia. He received a liberal education, and was designed 
 for the legal profession. At Rome he was instructed by 
 Donatus the famous grammarian, as well as by <uie Victorinus, 
 whose conversion is related in St. Augustine's Oon/essions. 
 At this time he was in the habit of attending the courts to 
 hear the lawyers plead, and he also used to explore the cata- 
 combs. .Strange to say, his baptism was deferred till he was 
 quite a young man. Having been baptized, he made a journey 
 into Gaul with his friend and fellow-student Bonosus, and 
 passed some time at Treves, where ho wrote his earliest 
 
 works, and became impressed with deep religious feeling and 
 earnest Christian zeal. From about a.d. 370 to 372 he was at 
 Aquileia with his friend Rufinus. In A.D. 373 he suddenly 
 set out for the East with three friends, passing through 
 Thrace, Bithyuia, Galatia, Pontus, Cappadocia, and CiUcia. 
 At Cajsarea they saw the great St. Basil, and then journeyed to 
 Antioch, where Jerome had a serious illness ; and he was still 
 sufl'ering from ill-health there in the Lent of a.d. 374, when 
 he did not consider himself exempted from the observation of 
 the fast. He now abandoned the reading of profane authors, 
 and gave himself to the study of divinity and the practice 
 of asceticism, retiring with his books to a desert in Chalcis, 
 where he severely chastised his body, and laboured hard to 
 learn Hebrew. While he was j'et in the desert the Meletian 
 schism broke out. Jerome espoused the side of Pauhnus, the 
 Bishop recognized by Rome at Antioch, against that of 
 Meletius i-ecognized by the East. The East was distracted 
 with controversy too as to the hypostasis ; and being urged 
 to accept the phrase, Jerome applied to Damasus, Bishop 
 of Rome, early in a.d. 377, who in the following year sent 
 an answer to Paulinus. Tlie same year he came to Antioch, 
 and was ordained priest by Paulinus on the strange condition 
 that he should not be expected to act as such. In a.d. 380 
 he went to Constantinople, where he remained two or three 
 years, pursuing his own studies, and hearing the eloquent 
 instructions of Gregory Nazianzen. In a.d. 381 Meletius died, 
 but his partisans carried on tlie old contention ; and in A.D. 
 382 Damasus called Paulinus, with his followers and 
 opponents, to Rome, where a council was held, and Jerome 
 acted as secretary to Damasus. And now began that close 
 friendship between the two which lasted till the death of the 
 latter, at whose earnest request Jerome undertook that 
 famous revision. of the then received Latin versions of the 
 .Scriptures, which resulted in the Vulgate, as it afterwards 
 came to be called, when some centuries after its author's 
 death it had driven its elder rivals out of the field, and be- 
 come the one recognized version of the Bible in the Latin 
 churches. His growing fame drew around him a crowd of 
 enthusiastic admirers, many of them noble ladies, to whom he 
 represented as strongly as he could the heavenly graces of a 
 single life. But he had so many enemies that he felt obliged 
 to quit Rome after the death of Damasus in A.D. 384. He 
 sailed in August A.D. 3S5 with several friends, and came 
 to Antioch, having been hospitably received on the way 
 by Epiphanius, Bishop of Salamis. He was now joined by 
 Paula, a wealthy Roman widow, who came with a number of 
 religious maidens. The whole party made a tour of the Holy 
 Land, visited Egypt, returned to Palestine in A.D. 386, and 
 settled at Bethlehem. Here Paula founded four monasteries, 
 three for women and one for men, over which last Jerome 
 presided. Here he passed the remainder of his life, engrossed 
 in his pursuits ; while, unhappily, his declining years were, as 
 his earlier years had been, embittered by fierce controversies. 
 One serious dispute he had was with St. Augustine ; and but 
 for the gentleness and forbearance of the holy Bishop, it must 
 have led to a breach between them. He was also engaged in 
 a long war against Origenism, involving a quarrel between 
 himself and his old friend Rufinus, who would not condemn 
 the errors of Origen. We are sometimes repelled by faults of 
 temper and other defects in St. Jerome's character ; while yet 
 in his lifelong devotion to groat objects, and especially that of 
 giving to the Western Churcli the best possible version of the 
 Bilile, his character rises to true sublimity. But his life's work 
 was comparatively little thought of in his own day. An armed 
 band of Pelagian heretics attacked his monastery at Bethlehem; 
 he escaped with difiiculty, and remained in hiding over two 
 years. He returned A.D. 418; but, broken in body and mind, 
 gradually failed in both, and (lied Se]itcniber30, A.D. 420. He 
 was buried at liethlchem, and his body is said to have been 
 translated to Rome in the thirteenth century. He has always 
 been esteemed as the most learned and eloquent of the Latin 
 Fathers ; and his familiarity with Latin, (Jrcek, and Hebrew, 
 with ancient history and philosophy, and with the manners 
 and scenery of the East, were invaluable to him as a translator 
 and an expositor of Holy Scripture. His one hundrcrl and 
 forty-seven extant and genuine epistles, his treatises and com- 
 mentaries, and his translations, have indeed well earned for 
 him his title of one of the four doctors of the Western Church. 
 [.Sar. Ep. and Gosp. : Ecclus. xlvii. 8-H. St. Matt. v. 13-19.] 
 
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 Cfje ^inor i£)oipDai?0 of ©ctotier. 
 
 1] Remigius, Bishop of Rhemes. — Tliis saint, often called 
 St. Reini, " Aijostle and Patron of France, " vas born about 
 A.D. 439, of noble parents, long after their other children, 
 his birth having been foretold by one Montanus, a hermit. 
 He received a suitable education, and was remarkable for 
 holiness of life, so that he was made Bishop of Elieims in the 
 twenty-third year of his age, and aftei-wards Primate of 
 Gaul, whence lilieims became the Metropolitical See of 
 France. He is chiefly known as having baptized Clovis, or 
 Hl)d\Tig, the first orthodox Christian King of the Franks, with 
 such solemnity that the convert asked, "Patron, is this the 
 kingdom of God ?" At the font the holy bishop said, " Bend 
 thyliead gently. Sicamljrian, burn wOiat thou hast worshipped, 
 worship what thou hast burned." Hence subsequent French 
 kings were styled "Eldest Son of the Church" and "Most 
 Clinstian King." Clovis had been, previous to embracing 
 the Faith, under the influence of his Christian Queen Clothild, 
 as Ethelbert of Kent had been under that of Queen Bertha ; 
 and his conversion, as in the case of our own first Christian 
 King, was speedily followed by that of great numbers 
 of Ins suljjects. [.SVe May 2Gth.] Remigius proved a help- 
 ful counsellor to Clovis, and together they founded three 
 French sees. He died a natural death, January 13, A.D. 533, 
 having administered the Holy Eucharist to his people but a 
 few days before. His body was laid in the little Clinrch of 
 St. Christopher, in a place corresponding to the entrance to 
 the choir of the present great b.asilica wliich bears his name, 
 and which was consecrated by Pope Leo the Great Octolier 
 2, A.D. 1049, the body of St. Eemi having been solemnly 
 translated on the previous day, which thencefortli superseded 
 January I3th as his festival. The legend of the sacred ampul 
 of chrism brought down from heaven by a white dove for the 
 baptism of Clovis, and used for the anointing of the French 
 kings until it was destroyed at the Revolution, is not heard of 
 till nearly four hundred years after the death of St. Remi. This 
 venerable relic was publicly broken in 1793, but a particle of 
 tlie glass and some of the chrism arc believed to have been 
 preserved, and are still shewn in the treasury at the Cathedral 
 Church of Notre Dame in Rheims, together with a new ampul 
 made in imitation of the old one. The body of the saint is 
 still enshrined at the Church of St. Remi. [Sar. Ep. and 
 Gosp. : Heb. vii. 23-27. St. Luke xii. 35-40.] 
 
 Calendars — All. 
 
 Dedications of Cliurchea — Seven, unless any be to St. Re- 
 migius of Lincoln. 
 
 Represented — With the ampul, or a dove bringing it to him. 
 
 6] Faith, Viegix axd M.\rtyr. — The story of St. Faith, or 
 Fides, is very like that of other early virgin martyrs. She 
 was born of Christian parents, and while still very young 
 brought to her trial. She suffered under the cruel Datian 
 [see January 22nd] in the latter part of the third century at 
 Agen, in Arjuitaine. Refusing to sacrifice to Diana, she boldly 
 confessed Christ notwithstanding the most horrible tortures, 
 endeavouring, as she said, to shew herself worthy of her name. 
 Having been beaten with rods, and bound to a brazen bed 
 over burning coals, she was at last beheaded. Several spec- 
 tators, rebuking the tyrant, and refusing to sacrifice, sufl'ered 
 with her. The Martyrologies mention another St. Faith under 
 June 23rd as a m.artyr with her mother Sophia and her sisters 
 Spes and Caritas. The three sisters were invoked in some 
 York lit;inie3. [Sar. Ep. and Gosp. Ecclus. li. 9-12. St. 
 Matt. xiii. 44-52] 
 
 Calendars — Sarum, York, Hereford, Aberdeen, and Paris. 
 
 Dedications of Chnrdies — Sixteen, and one with All Saints; 
 also the crypt of old St. Paul's. 
 
 Represented — The three sisters as children holding swords. 
 
 9] Sr. Den'ys, Areopagite, Bishop, and Martyu. — All we 
 know from Scripture of Dionj'sius the Areojiagite is that he 
 was a certain man of Athens, converted by the preaching of 
 St. Paul [Acts xvii. 34]. Eusebius makes him to have been 
 first Bishop of Athens, and according to a later tradition he 
 suffered martyrdom there. The remarkable philosophical 
 works long supposed to have been written by him are now 
 generally considered to be the productions of some Neo- 
 Platonists of tlic sixth century. His place in otir Calendar is 
 the result of what was a popular belief for many centuries, 
 tliat the Areopagite and St. Denys of France were the same 
 person, formerly Bishop of Athens, who having come to Rome 
 was sent by St. Clement to preach in Gaul. This is the 
 tradition of the Greek as well as of the Western Church, and 
 was embodied in the Offices of the Medieval Churches 
 gener.ally. According to this legend, .St. Dionj'sius had as 
 companions in work and in martyrdom Rusticns, a presbyter, 
 nnd Eleutherius, a deacon. It first appears in the middle of 
 
 the fifth century. According to another version, the Dionysius 
 sent by Clement, or the successors of the Ajiostles, was not the 
 Areopagite ; and according to Gregory of Tours, A.D. 570, be 
 was sent to Paris under the consulship of Decius circa a.d. 
 253, and was slain with the sword, being Bishop of the 
 Parisians circa A.D. 272, so that he was in that case a totally 
 different person. The Augsburg Missal of 1555, the Paris 
 Breviary of 1S36, and probably other service books, adopt 
 this last account ; while the present Roman Missal, Breviary, 
 and Martyrology identify St. Denys of France vith the 
 Areopagite, the Breviary also attributing to him the Ccles- 
 tinl Hierarclni and otlier works referred to above. The 
 Eastern Church commemorates the Areopagite on October 
 3rd, on -which day the Roman Martyrology mentions a 
 Dionysius and his companions, who are identified with the 
 Areopagite and his companions by Boeda and others down to 
 Alban Butler, who adopts the account nliich places SS. Denys, 
 Lucian, Quintin, Crispin, and others w'ith them, in the third 
 century [see January Sth], without any reference to the 
 Breviary. St. Denys was one of the most jiopular saints of 
 the Middle Ages, particularly in France, in wliich country he 
 was venerated as one of its greatest apostles. According to 
 the "Acts," he was exposed to wild beasts at Paris, cast into 
 a fiery furnace, crucified, and finally with Rusticus and Eleu- 
 tlierius beheaded on the "Martyrs' Mount," Montmartre. 
 The later story that St. Denys carried his head in his hands 
 from Montmartre to the site of the Abbey of St. Denys doubt- 
 less arose out of symbolical representations originally in- 
 tended to convey nothing more than that he was beheaded. 
 [Sar. Ep. and Gosp. : Acts xvii. 16-34. St. Luke vi. 17-23.] 
 
 Calendars — All. 
 
 Dedications of Churches — Forty-three. 
 
 liepresented — Headless, and carrying the bare or mitred 
 head in his hand ; sometimes not decapitated, bare or mitred, 
 but still carrying a head in his hand. 
 
 13] TRAysLATiox OF Kixc Edward, Cojifessok. — Eadward, 
 or Edward, called " The Confessor," was elected to the English 
 throne A.D. 1042, and died a natural death, January 5, 1066. 
 The popular reverence for him, w hich culminated in his being 
 regarded as the patron saint of England, was a matter of 
 gradual growth, and arose in a great measure out of the mass 
 of legend that gathered around his true history. At the same 
 time he must have shewn personal qualities which won the 
 aff'ction of his people while he lived, and were remembered 
 with reverence after his death. This popular esteem is the 
 more noteworthy when we reflect that there was no one 
 remarkable thing either in his life or in his death to account 
 for it. Rather, in some respects, as, for example, in his strange 
 love of hunting, he was not very saint like. He was, however, 
 devoted to religious exercises and to the founding of monas- 
 teries and churches. The great Abbey Church of St. Peter 
 at Westminster was through him completed, and solemnly 
 dedicated on the Feast of the Holy Innocents, A.D. 1065, but 
 he was too sick to be present, and on the Eve of the Epiphany 
 he died. On the following festival he was buried before the 
 high altar in the new church, a great concourse of nobles and 
 ecclesiastics being present. 'William I. adorned his tomb 
 with silver and gold, and Archbishop Bccket removed his 
 body to a richer shrine, October 13, A.D. 1163. After the 
 rebuilding of the church by Henry III. a sumptuous shrine 
 was constructed : and the wreck of this, with later additions, 
 still remains. The translation by St. Thomas is the one 
 commemorated in the Calendar. The shrine was demolished 
 by order of Henry VIII., and the body buried in the Abbey, 
 but in 1557 it was replaced in the restored shrine with great 
 pomp. The restoration of the festival of liis former transla- 
 tion to our Calendar in 1561 shews the veneration in which 
 liis memory continued to be held, a veneration which was 
 scarcely extinct even in 1760, when lying eulogists compared 
 the devotion of George II. to that of St. Edward ! Touching 
 for the " king's evil " arose out of the belief that St. Edward 
 could cure disease by his touch, and tliat the power remained 
 with his posterity. It was last performed by Queen Anne, 
 and a special Oflice for it is found in many Books of Common 
 Prayer. The same power was attributed to the kings of 
 France. A ring given by St. Edward in his last illness to 
 the Abbot of Westminster was long preserved as a relic 
 which could cure nervous diseases ; a legend being attached 
 to it. Succeeding kings blessed "cramp-rings" on Good 
 Friday. [Sar. Ep. and Gosp. : Ecclus. xxxix. 5-9. St. Luke 
 xi. 33-36.] [.S'fc Gener.al Appendix.] 
 
 Calendars— fia.T\im, York, Hereford. Monastic. 
 
 Dedications of Churches — Twenty-one, either to him or to St. 
 Edward the Martyr ; one at Cambridge is to the Confessor.
 
 Cf)C ^inor !t)olpDags of €»ctof]cr. 
 
 169 
 
 I!ejyri'S(t)lrd — With the ring, sometimes '\\itli a purse. 
 
 17] Etheldkeda, Vikoix. — /Ethelthryth, Etheldreda, or 
 Audrey, was one of four daughters of Anna, King of tlie East 
 Angles, wlio were all esteemed to be saints, the others being 
 Sexburga, Ethelburga, and Withburga. Of these Etheldreda 
 was apparently the third. She was married against her will 
 to Tunbert, an East Anglian prince, wlio bestowed on her 
 the Isle of Ely as a dowry. The marriage remained merely 
 nominal, and Tunbert soon died. His widow then retired 
 to Ely in order to devote lierself to the religious life. But in 
 A. D. 600 she was obliged to become the wife of Prince Eg- 
 frid, son of Oswy, King of Northumbria. Nothing, liowever, 
 would induce her to break her resolution of perpetual virginity ; 
 and when Egfrid aame to the throne of his father, A. i). 670, 
 he sought the help of the famous Wilfrid, or Wilfrith, to bring 
 her over to his views. Wilfrid, however, appears to have 
 secretly confirmed her in lier own, and at last a divorce was 
 effected. In a.d. 671 tliey parted, Egfrid to seek a more 
 suitable wife, Etheldreda to take the veil at the hands of 
 Wilfrid. Having continued for a year in the Monastery of 
 Coldingham, she made lier way to her best-loved Ely. She 
 crossed the Humber at the Brough and Wiuteringham ferry, 
 and stayed some little time at the adjacent village of West 
 Halton, where her staff, as was believed, grew into the largest 
 ash-tree in the neighbourhood, and where her memory is still 
 preserved in the dedication of the church. Arriving at Ely, 
 she established a religious house, over which Wilfrid made 
 her Abbess. She now practised asceticism, as we learn from 
 Bede, of the most rigid type, and at the same time made Ely 
 a great religious centre for East Anglia. " She was taken to 
 our Lord," savs Bede, "in the midst of her flock, seven years 
 after she had been made Abbess." A.D. 679, and she was buried, 
 with those who had gone before, in a wooden coflfin. In 
 A.D. 69.5 her sister and successor St. Sexburga translated her 
 bodv, pl.icing it, entire and nncorrnpt. in a Roman stone or 
 marble coflfin brought from Gr.antchester [Cambridge]. The 
 bodv was afterwards enshrined in the existing cathedral : and 
 on the 17th of October, the feast of her translation, pilgrims 
 fared to her shrine from all quarters. Our word "tawdry" 
 
 is said to be derived from pilgrims' " signs " or other objects 
 bought at " St. Audrey's Fair." [Sar. Ep. and Gosp. : 2 Cor. 
 X. 17— xi. 2. St. Matt. xxv. 1-13.] 
 
 Calendars — Sarum, Hereford. 
 
 Dedications of Churches — Six, one destroyed. Ely Cathe- 
 dral to her with St. Peter. 
 
 Represented — In monastic habit, but crowned, and with 
 crosier, book, or budding staff. 
 
 IS] St. Luke, Evangelist. — [See notes on Gosp. Ep. and 
 Coll.] 
 
 Dedications of Churches— Seventeen, and one with All Saints. 
 
 Represented — With picture of Blessed Virgin Mary ; as 
 Evangelist, with winged ox. 
 
 25] Crispin, Maktve.— Crispin and his brother Crispinian 
 are celebrated among the band of missionaries who came from 
 Rome with St. Denys, January Sth, 20th, and October 9th. 
 Fixing their abode at Soissons, they preached and instructed 
 the people by day, and when not so engaged exercised the 
 trade of shoemaking for a maintenance. Hence they have 
 been considered the tutelar saints or patrons of that craft, 
 and of two famous societies in France called Frbrs Cordon- 
 niers. The two brothers were beheaded, October 25, A.D. 
 288, after severe tortures, under Riccius Varus, the Roman 
 Governor of Soissons, during the progress of the Emperor 
 Maximian through Gaul. In the sixtli century a basilica was 
 built and dedicated to them at Soissons, their probable place 
 of interment, though there is a curious tradition in Kent that 
 they were buried at Stones End, in that county. [Sar. Ep. 
 and Gosp. : 1 Cor. iv. 9-14. St. Matt. x. 16-22.] 
 
 Calendars — All but Roman and Monastic. 
 
 Dedications of Churches — None. 
 
 Represented — Shoemaking ; with shoemakers' tools, or strips 
 of hide, or with a cornucopia full of boots and shoes. 
 
 28] SS. Simon and ,Tnr>E, Apostles and Marttrs. — [See 
 notes on Gosp. Ep. and Coll.] 
 
 Dedications of rhtirches— Two in their joint names. 
 
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 I] All Saixts' Day. — [.See notes on Gosp. Ep. and Coll.] 
 Dedications of Churches — Eleven luindred and forty-eight, 
 
 also twenty-four with St. Mary, and eleven to other saints 
 with All Saints. 
 
 5] Sec "State Services." 
 
 6] Leonard, Confessor. — This saint was born of noble 
 Prankish parents in the court of Clovis, who stood sponsor 
 for him at the font to do honour to his father. Having 
 liecome a disciple of St. Eemigius [October 1st], he resolved 
 to embrace the religious life, notwithstanding the earnest 
 dissuasion of the King. After remaining some time in the 
 Monastery of Miey, near Orleans, he retired to a hermitage 
 in a forest near Limoges, converting many on his way. He 
 was not allowed to remain here alone, for many flocked to 
 him, and a monastery arose on the spot, which was endowed 
 by a successor of Clovis with as much of the forest as Leonard 
 could ride round in a night on his ass. Here Leonard ruled 
 at the head of a flourishing community till his death, about 
 A.D. 559. He is said to have taken great interest in prisoners, 
 and to have obtained leave from Clovis to release many ; 
 hence he is regarded as the patron of prisoners. He is also 
 reputed to have been a deacon. [Sar. Ep. and Gosp. ; Ecclus. 
 xxxix. 5-9. St. Luke xi. 33-36.] 
 
 Calendars — All except Roman and Paris. 
 
 Dedications of Chnrehes — Aliout one hundred and fifty, one 
 with St. John, and one with St. Mary. 
 
 Represented — As a monk or abljot, with chains, fetters, etc. 
 
 II] St. M.iRTiN, Bishop .4nd Confessor. — This famous 
 saint was born early in the fourth century at Sabaria, in 
 Pannonia [Hungary], but brought up at Pavia. Both his 
 parents were Pagans, but Martin at ten years old used to 
 frequent the Cliristian churclies and ask to be made a 
 catechumen. His father, a military tribune, enrolled him in 
 the army at fifteen, and he remained in this condition of life 
 nearly three years before his baptism, free from the common 
 vices of soldiers, and full of good works. Once in winter he 
 met a poor man begging outside the gate of Amiens, and see- 
 ing him barely clad, cut off half of his own military cloak witli 
 his sword, and gave it to the beggar. The next night he saw 
 a vision of Jesus clad in the same portion of his cloak, saying 
 to angels standing bj', "Martin, yet a catechumen, hath 
 covered Me with this garment. " When he had been baptized, 
 and had served in the army about five years, he sought his 
 discharge, saying, " I am Christ's soldier ;" but being taunted 
 with cowardice, he offered to stand before the line unarmed, 
 and to march into the ranks of the enemy in the Name of the 
 Lord .Jesus and protected by the sign of the Cross. The next 
 day the enemy sued for peace and surrendered, whereupon 
 Martin got his discharge. On leaving the army, he sojourned 
 with Hilary of Poictiers [January 13tli], who ordained him 
 exorcist ; but being warned in a dream, he went to visit his 
 parents, and converted his mother to the Faith. Here he 
 was publicly flogged by Arian heretics, and had to retire to 
 an island, where he lived on roots ; here he took hellebore 
 by mistake, and narrowly escaped being poisoned. On St. 
 Hilary's return from exile [January 13th], Martin followed 
 him to Gaul, and established a monastery near Poictiers. In 
 A.D. 371 he was much sought after to be first Bishop of Tours. 
 The neighbouring Bishops objected, but had to give way to 
 the voice of the people. JLartin lived as a monastic Bishop 
 in a secluded spot two miles from Tours, with eighty dis- 
 ciples, who were cave-dwellers, while he himself lived in a 
 ■wooden hut. As Bisliop he shewed great zeal in demolishing 
 temples and trees consecrated to Pagan worship ; and, like .St. 
 Boniface [June 5th], he cut down a sacred tree in order to 
 satisfy the rustics as to the truth of his religion. He also 
 boldly rebuked and withstood the usurping Emperor JLaximus, 
 who condemned to death the heretic Priscillian and his imme- 
 diate followers on the ground that it was a new and unheard-of 
 iniquity for a secular judge to decide an ecclesiastical cause. 
 During the last sixteen years of his life he lived in close retire- 
 ment, where he had many supernatural visions ; and on 
 November 9, a.d. 401, he died at Candes, near Tours. On 
 November 11th he was buried in a cemetery just outside Tours 
 as it then was, and eleven years afterwards St. Brice, his 
 successor, built a chapel over the tomb. [Sec July 4th.] St. 
 Martin's cope [cappa] used to be carried into battle and kept 
 in a tent where Mass was said, hence the term capella, chapel. 
 In time a blue banner, divided to represent St. Martin's cloak, 
 was carried instead, until it was superseded by the famous Ori- 
 Jlammc, the banner of St. Denys. [Sar. Ep. and Gosp. : Ecclus. 
 xliv. 17, 20, 21-23 ; xlv. 6, 7, 15, 16. St. Matt. xxv. 14-23.] 
 
 Calendars — All. 
 
 Dedicatio)is qf Churches— One hundred and sixty. 
 
 Ileprcscnied — On horseback, dividing his cloak for the 
 beggar ; as a Bishop ; a ilartinmas goose by his side. 
 
 13] Beitiu.s, Blsuop. — St. Britius, or Brice, was brought 
 up in St. Martin's Monastery near Tours, and was ordained 
 deacon and priest by St. Martin. He had given much trouble 
 by his disorderly conduct while young, and even after his 
 ordination St. Martin had a mind to depose him ; but he 
 said, " If Christ endured Judas, why not I Brice?" and pre- 
 dicted that Brice would succeed him in the Bishopric, which 
 came to pass. Even when he had become a Bishop grave 
 charges were brought against him, and he either fled from 
 Tours or was deposed for many years. The Sarum Breviary 
 contains the legend that on his being accused of being the 
 father of an infant, he adjureil it by Clirist to say if he were 
 its father, and it replied, "Thou art not my father." And 
 when the people ascribed this to magic he took burning coals 
 in his hirrus to St. Martin's tomb, saying, " As this vestment 
 is unhurt by the fire, so is my body unpolluted." But the 
 people of Tours Mould not believe him, and drove him from 
 the Bishopric. He then went to Rome and related all to the 
 Pope, was acquitted of the gravest charges, and returned to 
 his see in the seventh year armed with Papal autliority. In 
 his latter days he acquired the reputation of a saint, and 
 dying A.D. 444, was buried near St. Martin in the chapel he 
 had himself built. [Sar. Ep. and Gosp. : Wisd. x. 10-14. 
 St. Luke xix. 12 28.] [July 4th, October 11th.] 
 
 Calendars — All except Roman and Monastic. 
 
 Dedications of Churches — One in England, viz. Brize Norton, 
 and that of Llanverres in North Wales. 
 
 Represented — Carrying burning coals in his vestment ; an 
 infant on the ground near him. 
 
 15] Machctu.';, Bishop. — Maelog, Malo, Mawes, Maclon, 
 Maclovius, or Machutus, was a native of Wales, but trained 
 in a monastery at Aleth [now St. Malo], in Brittany, under 
 St Brendan, from whom, when he grew up, he received the 
 habit. Afterwards he became Bishop of Aleth, and converted 
 the neighbouring islet of Aaron into a monastery. But the 
 opposition of the local chiefs obliged him to leave his see, and 
 he went to Saintes, where Leontius, the Bishop, gave him a 
 cell at Brie, and here he remained till recalled to Aleth. 
 Soon he had to flee again, .and this time he settled with some 
 monks from Brittany at Archambray, where he died Novem- 
 ber 15, A.D. 564. His relics were .acquired by the Church of 
 Aleth in the seventh century in a discreditable manner, and 
 in A.D. 975 were taken to Paris, where they were lost at the 
 Revolution. Many wonderful legends were related of him. 
 [S.ar. Ep. .and Gosp. : Ecclus. xliv. 17, 20-23 ; xlv. 6, 7, 15, 
 16. St. Luke xix. 12-28.] 
 
 Calendars — Sarum, York, Hereford, Aberdeen. 
 
 Dedications of Churches — St. Mawes, in Cornwall. 
 
 lleprescntcd — As a Bishop. 
 
 17] Hugh, Bishop of Lincoln. — Hugh of Av.alon, or de 
 Grenoble, was born of a noble Burgundian family, A.D. 1140. 
 His mother died when he was eight years old ; and his father 
 then entering a monastery of regular canons near his castle, 
 dedicated the child Hugh in the same place, committing him 
 to the care of an aged brother of the house, who instructed 
 him in sacred and secular learning. Having been ordained 
 deacon at the age of nineteen, he resolved to join the then 
 new order of Carthusians, one of the reformed Benedictine 
 orders. His brother canoqg having in vain tried to keep him 
 back, he escaped, and was admitted into the Grande Char- 
 treuse, the first house of the order. In process of time he 
 was ordained priest, made procurator of the monastery, and 
 sent to England to govern the first Carthusian house in this 
 country, which had been founded A.D. 1181 by Henry II. at 
 Witham, in Somerset, but unsuccessfully managed by two 
 previous priors. Under the care of Hugh the monastery 
 became very prosperous. " The King, who for the opinion 
 he had of his holinesse, vsed often," says Godwin, "priuately 
 to conferre with him, remembering how great wrong he had 
 done the Church of Lincolne in so long keeping it without a 
 Bisliop, determined to make amends by giuing them a good 
 one at last, .and procured this Hugh before he vnderstood of 
 any such thing toward, to be elected Bishop of that see. He 
 gouemed very stoutly and with gre.at seuerity, yet so, as he 
 was more reuerenced and loued then feared. His excom- 
 munications were very terrible vnto all men, and the rather, 
 for that it was noted, as I find deliuered, some notable 
 calamity otherwise did lightly follow them. His Church of 
 Lincolne he caused to be all new built from the foundation, a 
 great and memorable worke, and not possible to be performed 
 by him without infinite helpe." Indeed, as has been well 
 said by another, " a more zealous and indefatigable prelate
 
 Cbc a^inor JDolpoaps of j^oticmtjcr. 
 
 173 
 
 than wa3 Bishop Hugh of Lincohi seklom, if ever, presided 
 over a see of our own or any other Christian laud." He 
 j'early visited Witham for devout retirement, living as a 
 brother, with no mark of distinction but the iSishop's ring. 
 He was overtaken by his last sickness on his way back from 
 one of these sojouruings, and died iu Loudon, November 17, 
 A.D. 1200, as tliey were singing in his heariug tlie Nimc 
 dimiltis in the Office of Compline. He was solemnly buried in 
 Lincoln Minster, the journey from London having taken six 
 days. King John of England and King William of Scotland 
 met at Lincoln and helped to carry the bier, three archbishops 
 and nine bishops being also present, with a multitude of abbots 
 and prioi's. Eighty years afterwards his body was solemuly 
 deposited witliiu its golden shrine iu the "angel choir" 
 behind the high altar, Edward I. and his Queen, the Arch- 
 bishops of Canterbury and Edessa, many bishops, and two 
 humlred and thirty knights being present. St. Hugh was 
 one of the most popvdar English saints, and the day of the 
 accession of Queen Elizabetli [November 17th] was commonly 
 called ''St. Hugh's Day." [Sar. Ep. and Gosp. : Ecclus. xlv. 
 1-5. St. Mark xiii. 33-37.] 
 
 Ca!endars^iia,Tum, Aberdeen. 
 
 Dedications of Churches — Quethiock, in Cornwall, unle-is it 
 be to some local saint. 
 
 Represented — With a tame swan which he had ; holding 
 three flowers. 
 
 20] Edmunt), Kixg axd Martyr. — This Eadmund, or 
 Edmund, the last of the native under-kings of East Anglia, 
 was placed on the throne at the age of fifteen years, in Sou ; 
 and when the Danes invaded that province in 870, he fought 
 against them, but was beaten and taken prisoner. They 
 then offered him his life and his kingdom if he would for- 
 sake Christianity and reign under tliem. When he refused, 
 tliey tied him to a tree and shot him with many arrows, and 
 at last cut off his head, which they flung into a thicket. The 
 following year, when the Danes had retired, the body was 
 recovered, and the head found among the brambles, guarded, 
 it was said, by a great gi'ey wolf. Over his relics rose the 
 famous Abbey of Bury .St. Edmunds ; and no figure was 
 more common in the painted glass and on the rood-screens 
 of East Anglia than that of this martyred King. He could 
 scarcely have died the death of a martyr unless his life had 
 been that of a confessor for Christ ; and what we are told is 
 that though he was very young, he was distinguished as a 
 model prince by his religion and piety, his restoration of 
 ruined churclies, his good government, and his determined 
 hostility to everything mean and bad. He was never married, 
 and, like many monks and other devout persons, he learned 
 the psalter by heart, and the book which he was said to liave 
 used was shewn at 15ury. His name is connected with much 
 that is legendary, and the Sarum Breviary has a grotesque 
 account of the finding of the head, etc. [Sar. Ep. and Gosp. : 
 Ecclus. xxxi. 811. St. Luke xiv. 26-33.] 
 
 Calendart — Sarum, York, Hereford. 
 
 Dedications of Churclies — Fifty-five (fifteen being in East 
 Anglia), unless any be to St. Edmund the Archbishop. 
 
 liepresenled — Crowned and pierced by many arrows ; bound 
 to a tree as above ; a wolf guarding his body or crowned head; 
 an arrow in his band. 
 
 22] Cecilia, Virgin a.nd Martyr.— Concilia, a Roman lady, 
 was venerated as a virgin martyr at a very early period, and 
 the martyrdom of her and of her three companions is referred 
 to in the- Martyrology attributed to St. Jerome, and in the 
 earliest Missals and Breviaries. Yet it is very difficult to 
 find her true date and place, so conflicting .are the accounts. 
 According to the earliest, slio suffered in Sicily a.d. 170-180; 
 according to another, in Home A.D. 230; while the Greek 
 Menologies say at Rome, in the time of Diocletian, a.d. 284- 
 305. Nor have we any authentic accounts of her life and 
 history. There was a church dedicated to her at Rome, 
 where Pope Pasclial I. placed her supposed body, removed 
 from the Catacombs, in 821, and provided that the praises of 
 God should be sung around her tomb day and night. Hence 
 probably arose the legends th.at connect her name with sacred 
 music, there being nothing of the kind in the earliest accounts 
 of her. One circumstance related in the legendary "Acts" 
 is that by her prayers she brought an angel down to convince 
 her newly-married husband that she ought to lead a life of 
 perpetual virginity. The Acts of ,St. Cecilia, though not 
 genuine, have been rcmark.ably confirmed as to 8ul)stance by 
 discoveries in the Catacombs, including tliat of her original 
 tomb, probably, in a cemetery with many epitaphs of mem- 
 bers of the Csecilian family. [Sar. Ep. and Gosp. : Ecclus. li. 
 
 9-12. St. Matt. xiii. 44-52.] Her name occurs in the Nohia 
 qitoque in the Canon of the Slass. 
 
 Calendars — All. 
 
 Dedications of Churches — Two. 
 
 Represented — Crowned ; bearing wreaths of roses or other 
 flowers ; a palm ; a sword ; an almond branch ; a sprig of 
 flowers ; in later representations she is holding a portable 
 organ or harp, or playing on an organ. 
 
 23] St. Clejiext I., Blshop of Rome and Martyr. — Ac- 
 cording to common tradition, the ."fellow-labourer" men- 
 tioned by St. Paul [Phil. iv. 3] as having his name written 
 in the Book of Life, is to be identified with the tliird of the 
 Bishops of Rome, whose name is mentioned in the Communi- 
 caiites in the Canon of the Mass. But so mucli legend has grown 
 up around tlie name of Clement, and so little trustworthy in- 
 formation has come down to us, that we hardly know anything 
 about him. From Rome the Roman Clement wrote his "First 
 Epistle " to the Corintliians on the occasion of a schism towards 
 the end of the first century, and is hence regarded as one of the 
 "Apostolical Fathers." The second epistle ascribed to him 
 is rather a homily, and must have been written at least a 
 generation later than his time. Other epistles, and a mass of 
 "Clementine literature," undoubtedly spurious, have been 
 attributed to him. An account of his martyrdom, probably 
 no earlier than the ninth century, tells how he was banished 
 to the Crimea ; and having converted the whole district by 
 his miracles, was by Trajan's order east into the sea with an 
 anchor round his neck, an event pictured in frescoes of the 
 tenth or eleventh century in the Church of St. Clement at 
 Rome. So, too, the Sarum and Roman Breviaries. But no 
 writer who speaks of the Bisliop Clement describes him as a 
 martyr until we come to Rufinus and Zosimus, about a.d. 
 400, and they do not mention the anchor story. [Sar. Ep. 
 and Gosp. : Phil. iv. 1-3. St. Luke .xix. 12-28.] 
 
 Calendars — All except the Parisian. 
 
 Dedications of Churches — Forty-seven, and one with St. 
 Mary. 
 
 Represented — As Bishop or Pope, with double or triple 
 cross ; an anchor in his baud, to his neck, or at his feet ; 
 leaning on an anchor ; a fountain springing up by him. 
 
 25] Cath.-vrine, Virgin and Martyr.— It would be hard 
 to find a saint more generally reverenced than St. Catharine, 
 or one of whom so little is really known, not one single fact 
 related about her being reasonably certain. She has usually 
 been identified with a nameless lady of Alexandria, of whom 
 Eusebius [H. E. viii. 14] says that when she resisted the 
 unhallowed advances of the Emperor Maxiniinus he punished 
 her with banishment and deprivation of goods. With refer- 
 ence to the once popular legends of St. Catharine, Baronius 
 himself says that silence is better than falsehood mixed with 
 truth. The Sarum Breviary contains many more marvels 
 tlian does the modern Roman, but the Parisian of 1836 con- 
 tains none. In the Sarum and Roman Breviaries we are told 
 that Catharine combined the study of the liberal arts with 
 fervent faith, and prevailed in argument ove{' the most 
 learned philosophers, kindling in them the love of Christ so 
 tliat tliey were content to die for His sake. Then Maximin 
 caused her to be scourged and bruised with leaded whips 
 and kept in prison for eleven days without food. Next she 
 was put on a wheel with sliarp blades, but at her prayers the 
 wheel was broken, and then slie was beheaded on the 25th 
 of Novendjer. Her body was marvellously borne by angels 
 to Mount Sinai, in Arabia. The Sarum Breviary tells of a 
 river of oil that was seen to flow from her tomb, etc. The 
 angela are now explained by Alban Butler .and other Roman 
 Catholic writers to have been monks. Her extraordinary 
 popularity in France and England dates from the bringing of 
 alleged relics of her from Mount Sinai to Rouen by one 
 Simeon, a monk, who died a.d. 1035. She is accounted the 
 patron of secular, as St. Jerome is of theological learn- 
 ing. [Sar. Ep. and Gosp. : Ecclus. li. 1-8. St. Matt. xiii. 
 44-52.] 
 
 Calendars — All. 
 
 Dedications of Churches — Fifty-one. 
 
 Represented— With a wheel or wheels, often spiked ; with 
 a sword, a book, a lamb, or a palm ; carried by angels to 
 Mount Sinai. 
 
 30] St. Andrew, Apostle and Martyr.— [.See notes on 
 Gosp. Ep. and Coll.] 
 
 Dedications of CA Hrc/ifs— Nearly six hundred, and three 
 with other Saints. 
 
 Represented — With a cross saltire, or sometimes an ordinary 
 cross in his hand.
 
 174 
 
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 176 
 
 Cbe ^inor l^olgQaj^s of December. 
 
 6j Nicolas, Bishop op Mtka, in Lycia. — Tlie great fame of 
 St. Nicolas, like that of St. Catharine, is founded on a vast 
 mass of picturesque legend rather than on anything we now 
 really know about him. The earliest accounts of him which we 
 have were written about five hundred years after his death, if, 
 as is stated, it is to be placed a.d. 342. But the great venera- 
 tion in which lie was undoubtedly held iu tlie Greek and Latin 
 Churches in early times points to sometliing extraordinary 
 in his life and character. The Liturgy of St. Chrysostom con- 
 tains a prayer in which his name is mentioned with that of 
 other famous Eastern Saints, shewing in what honour he has 
 long been held in the East, and he is still venerated in Russia 
 next after the Holy Mother of God. Justinian built a church 
 in his honour at Constantinople about a.d. -130, indeed he was 
 titular saint of four churches there. The most remarkable 
 legends concerning him are that when a new-born babe he 
 stood up for two hours in an ecstasy, and on Wednesdays and 
 Fridays refused to suck. Being left as a young man with a 
 considerable fortune, he flung a bag of gnld successively to 
 each of three daughters, tliat they might marry honourably. 
 When ordained priest he sailed for the Holy Land, and 
 averted shipwreck by his prayers in a storm. About a.d. 
 323 he was elected Bishop of Myra, and by the sign of the 
 Cross restored to health a burned child. He is traditionally 
 reported to have been present at the great Council of Nica?a, 
 and is so represented in Eastern pictures of the Council. 
 Here losing all patience with Arius, he dealt a violent blo\v 
 at the jaw of that heretic, for which he had to undergo tem- 
 porary deprivation and imprisonment. He is said to have 
 obtained from the governor of Myra the release of three men 
 imprisoned in a tower, the picture of which may have given 
 rise to that of three children in a tub. The legend of his 
 raising these children to life may be thus accounted for. He 
 was much invoked by sailors, and accounted the patron of 
 children. His tomb at Myra was much resorted to for a 
 miraculous oil which flowed from it. In a.d. 10S7 some 
 merchants of Bari in southern Italj' carried off the relics to 
 their own city. The " Boy-bishop" pageants of the middle 
 ages began on St. Nicolas' Day, and lasted till Childermas or 
 Holy Innocents' Day. [Sar. Ep. and Gosp. : Ecclus. xliv. 
 17-23 ; xlv. 6, 7, 15, 16. St. Matt. xxv. U-23.] 
 
 Calendars — All. 
 
 Dedications of Churches — Three hundred and seventy-two, 
 and seven with St. Mary, one with St. Switlum. 
 
 Represented — A\'ith three children in a tub, or kneeling 
 before him ; with three golden balls in \arious ways, some- 
 times on a book with three loaves ; with an anchor, or a ship 
 in the background. 
 
 8] Conception of the Blessed Virgin Mary. — The obser- 
 vation of this festival began in the East in early times, but 
 did not become general in the AVest till the fifteenth century. 
 As the doctrine of the Immaculate Conception became more 
 developed in the Roman Communion, the festival was from 
 time to time elevated in rank. The term "Immaculate," 
 however, was not used in the Missal or Breviary till 1854, 
 when Pius IX. made the doctrine of the "Immaculate Con- 
 ception " an article of faith. [Sar. Ep. and Gosp. : Ecclus. 
 xxiv. 17-22. St. Matt. i. 1-16.] 
 
 Calendars — All. 
 
 13] Lucy, Virgin and M.^etyr. — We know nothing of St. 
 Lucy, as the sole authority for her story is her fabulous 
 "Acts," a Christian romance similar to the "Acts" of some 
 other virgin martyrs, thougli probably based on facts. She 
 was highly honoured at Rome in the si.xth century, as appears 
 from the Sacramentary of St. Gregory, and her name occurs 
 iu the Nobis quoijtie of the Mass. St. Aldhelm wrote much 
 about her, not only in prose, but in his poem De laude 
 Virijinitntis. The legendary account of her is tliat she was the 
 daughter of a Christian lady in Syracuse, named Eutychia, 
 and born in the latter part of the third century. Being 
 asked iu marriage by a young nobleman of Syracuse who was 
 a Pagan, she declined his suit, having fully resolved to con- 
 secrate her virginity to God. Her mother was not aware of 
 tliis, and wished her to marry the youth ; but being restored 
 from dangerous sickness after the prayers of her daughter at 
 the tomb of St. Agatha at Catania [February 5th], she no 
 longer advocated the marriage. Lucy then sold all her goods 
 to feed the poor, and openly professed her dedication to 
 Christ. Her former lover now hated her, and accused her 
 
 to the Governor Paschasius in the Diocletian persecution. 
 Boldly confessing Christ, she was condemned to infamy worse 
 than death, but was delivered miraculously. Tlien they 
 tried to burn her with the aid of pitch, oil, and fagots, but 
 this attempt also failed. At last her throat wa.s cut with a 
 sword, and she died a.d. 303, predicting the peace of the 
 Church, and announcing that Syracuse as well as Catania 
 should have a virgin martyr. St. Lucy's Day i-egulates the 
 Ember Days in December. [Sar. Ep. and Gosp. : Ecclus. li. 9- 
 12. St. Matt. xiii. 44-52.] 
 
 Calendars — All. 
 
 Deilications of Churches — Two. 
 
 Itepresenled — With eyes in a dish, or on a book ; holding a 
 dagger, pincers, or lamp ; with a sword through her neck ; 
 in a caldron over a fire ; oxen unable to drag her along ; tor- 
 mented by devils. 
 
 10] O Sapientia. — The first of the seven antiphons of the 
 Maguificat sung in preparation for Christmas. [See notes on 
 Fourth Sunday in Advent.] The others were, on the 17th, O 
 Adonai; ISth, O Radix Jesse; 19th, Clavis David; 20tli, 
 Oriens; 22nd, Rex Gentium; 23rd, Emmanuel (St. 
 Tliomas's Day having its own aiitiphon, Thonia Didyme). 
 These titles of Christ were sometimes called the "Seven 
 Names." It has been maintained, with "much ingenuity," 
 and more ignorance, that "0 Sapientia" was a saint, one of 
 the eleven thousand virgins alleged to have suflered with St. 
 Ursula. [Br-4.dy's Claris Calcndaria, ii. 323.] 
 
 21] St. Thoifas, Apostle and Martyr. — [See notes on 
 Gosp. Ep. and Coll. ] 
 
 Dedications of Churches. — Forty-five. 
 
 Represented — With a carpenter's square ; with a spear or 
 arrow. The square is associated with a legend of St. 'Thomas 
 building a palace for an Eastern king. 
 
 2.5] Christm.\s D.\y. — [See notes on Gosp. Ep. and Coll.] 
 
 Represented — The Nativity is pictured as having taken 
 place in a stable ; the ox and ass are invariably introduced 
 [Isa. i. 3], also the "Star of Betlilehem " [.St. Matt. ii. 9]. 
 
 2G] St. Stephen, the First Maktyk. — [See notes on Gosp. 
 Ep. and CoU.] 
 
 Dedications of Churches — Forty, and one with St. Mary. 
 
 Represented— As a deacon, holding one or more stones in 
 various ways. 
 
 27] St. John, Apostle and Evangelist. — [Sec notes on 
 Gosp. Ep. and Coll.] 
 
 Dedications of Churches — About two hundred and forty. 
 
 Represented — With a cup, out of which issue one or more 
 serpents ; with a palin branch ; writing ; as Evangelist, with 
 an eagle ; sometimes it holds his inkhorn iu its beak as he 
 writes. 
 
 28] Innocents' Day. — [See notes on Gosp. Ep. and Coll.] 
 
 Dedications of Churches — Four. 
 
 Represented — Being slain by Herod's executioners with 
 swords or daggers, Herod seated in a throne looking on. 
 
 31] Silvester, Bishop of Rome. — Silvester succeeded 
 Melchiades as Bishop of Rome, January 31, A.D. 314. Con- 
 stantino having defeated Maxentius two years before, and so 
 gained political ascendancy for the .Church. At his exhorta- 
 tion Constantino built many basilicas, and ornamented them 
 in a splendid manner. The Roman Martyrology and Breviary 
 say that Silvester baptized Constantine, which is an historical 
 error not found in the Parisian or in the Sarum Breviary ; 
 tlie latter, however, does contain a curious legend of the 
 Pagans making Silvester descend into a dragon's den in the 
 Tarpeian rock, where St. Peter and other saints appeared to 
 him, and he delivered Rome from the malignity of the dragon. 
 There is no doubt that Silvester issued several regulations 
 with regard to ritual, etc., but the famous "Donation of 
 Constantine," which pretended to give the temporal sove- 
 reignty to Silvester and his successors, is well known to be a 
 gross forgery of the eighth century. Silvester died December 
 31, A.D. 335, and was buried in the cemetery of Priscilla on 
 the Salarian Way, whence his body was removed to a church 
 dedicated to him in the seventh century. [Sar. Ep. and 
 Gosp.: Ecclus. 1. 1, 4, 5-12, 15, 21-23. St. Matt. xxv. 14-23.] 
 
 Calemlars— AU 
 
 Dedications of Churches — One, that of Chevelstone, Devon. 
 
 Represented — As a Pope, baptizing Constantine ; an ox by 
 his side, referring to a story of his bringing to life an ox that 
 had been killed by magic.
 
 AN INTRODUCTION 
 
 MORNING AND EVENING PRAYER. 
 
 The ordinary daily Offices of tlie Cliristian Church were de- | 
 rived from the Jewish economy ; the celebration of the Holy 
 Eucharist being the distinctive devotional characteristic of 
 Christianity. As David sang, "Seven times a day do I praise 
 Thee" [Ps. cxix. 164]; and as Daniel "kneeled upon hia 
 knees three times a day, and prayed, and gave thanks before 
 his God " [Dan. vi. 10], so down to that period during which 
 the old and the new economy overlapped eacli other, a con- 
 stant habit of praise and prayer in connection with the morn- 
 ing and evening sacrifice, and at other hours of the day, was 
 maintained in the Temple at Jerusalem, and in the Syna- 
 gogues elsewhere. The Apostles continued the practice of 
 devout Jews, and are spoken of in tlie book of their Acts as 
 being in the Temple at the hour of prayer, or as offering their 
 prayers elsewhere at the same hour. It was while "they 
 were all with one accord iu one place" at "the third hour of 
 the day " [Acts ii. 1, 15] that the Holy Ghost descended upon 
 them ; " Peter went up upon the house-top to pray about tlie 
 sixth hour" [Ibid. x. 9] : "Peter and John went up together 
 into the temple at the hour of prayer, being the ninth hour " 
 [Ibid. iii. 1]: " at midnight Paul and Silas prayed and sang 
 praises unto God " [Ibid. xvi. "25] : and in the early zeal of 
 their first love all the believers "continued stedfastly . . . 
 in the prayers" [tuTs irpoiTEi'xciis] "daily with one accord iu 
 the temple " [Ibid. ii. 42, 46], as a regular part of the system 
 of that fellowship into which they liad been baptized. 
 
 When the habits of the Church began to be settled, it 
 appears that the opening and the close of each day were 
 appointed as the principal liours of prayer ; and tliat the 
 three intermediate times, the tliird, sixth, and ninth liours, 
 were still recognized, and marked by public worship. Ter- 
 tullian, after giving the Scrijrtural examples cited above, 
 goes on to say that though these "stand simply without any 
 precept for their observance, yet let it be thouglit good to 
 establish any sort of presumption wliich may botli render 
 more strict the admonition to pray, and, as it were by a law, 
 force U3 away sometimes from our business to this service, 
 (even as was the custom of Daniel also, according no doubt 
 to the rule of Israel,) that so we should pray at l^ast not 
 seldomer than three times a day, we who arc debtors to the 
 Three, the Father, and the Son, and the Holy Gliost, exclusive, 
 that i.i, of the regular praijcrs which are tlue, without any ad- 
 monition, at the beijinnintj of day and nii/ht." [Teut. dc Oral. 
 ix. 26.] In his treatise on fasting he also calls tlie third, 
 sixth, and ninth liours "Apostolic hours of prayer." St. 
 Cyprian refers to the liabits of Old Testament saints, and 
 draws the rational conclusion that the events of the Gospel 
 gave proof that there was a "sacrament," or mystery, in the 
 ancient practice of righteous men oB'ering prayers at tlicse 
 seasons, as if tlie spiritual instincts of good men were ah'eady 
 moving in tlie light of the Cross. "But to us, dearest 
 brethren," he says, "besides the hours of ancient time 
 observed, botli seasons and sacraments of prayer are inci'cased 
 in number. In the murning we must pray," not waiting, 
 that is, for the third hour, "that the Resurrection of tlic 
 Lord may be coniniemoratcd with an early worsliip. Tliis of 
 old the Holy Spirit set forth in tlie Psalms, saying, ' My 
 King and my Gud, unto Thee will I cry : my voice shalt 
 Thou hear in the morning; in the morning will I stand before 
 Thee, and will look up.' [Ps. v. 2.] And again, by the 
 propliet the Lord saith, 'Early in the morning sliall tliey 
 seek Me, s.aying. Come and let us return unto tlie Lord our 
 God.' [Hosea vi. 1.] At sunsetting likewise, and the close 
 of day, needful is it that we should again pray. For as 
 Christ is tlie true Sun and the true Day, when at the going 
 down of this world's sun and liglit we m.ike prayer and peti- 
 
 tion that the day may again return unto us, we are petition- 
 ing for that coming of Christ, which will give to us the grace 
 of the Light eternal." [Cypkian, de Oral. Dom. xxii.] In 
 the Apostolical Constitutions the same habit of the Cluirch 
 is referred to in very distinct terms : "Ye shall make prayers. 
 ... In tlie morniny gi\'ing thanks, because the Lord hath 
 enlightened you, removing the night, and bringing the day : 
 at the third hour, because the Lord at that time received 
 sentence from Pilate ; at the sixth hour, because in it He was 
 crucified ; at the ninth hour, because all things were shaken 
 when tlie Lord was crucified, trembling at the audacity of 
 the impious Jews, not enduring that their Lord sliuuUl be 
 insulted ; at evening giving thanks, because He hath given 
 the night for rest from our daily labours ; at coch-croiving, 
 because that hour gives the glad tidings that tlie day is 
 dawning in which to work the works of light." [Apostol. 
 Constit. viii. 34.] 
 
 No account has come down to us which tells exactly of 
 what these Primitive daily Offices consisted ; but St. Basil 
 in the fourth century speaks of them as being made up of 
 psalmody mingled with prayers, and specifies the nineteenth 
 Psalm as one which was invariably used at the sixth hour. 
 The fifty-first Psalm is also shewn, from liim and other 
 writers, to have been constantly used in the night service ; 
 and the sixty-third was called the "Morning Psalm," being 
 used at tlie beginning of the early service. The "Gloria in 
 Excelsis " is also spoken of by St. Chrj'sostom as "the Morn- 
 ing Hymn" [see note in Communion Service], and the repeti- 
 tion of the Kyrie Eleison many times seems to have formed 
 another jjart of these ancient services. 
 
 The daily Offices of the Eastern Church are of greater anti- 
 quity than those of the ^Yestern, and there is little doubt 
 that they represent, substantially, the form into which the 
 Primitive Ollices for the hours of Prayer eventually settled 
 down.' Sufficient poiuts of resemblance have been traced 
 between these and the daily prayers used under the Jewish 
 economy, to make it almost certain that the former were 
 originally derived from the latter.- But there are also many 
 particulars in which the Western daily Oflices. and especially 
 those of the English Church,^ are analogous to those of the 
 East ; and althongh they cannot be traced higher, in their 
 familiar form, than the rule of St. Benedict [a.d. SHO], it 
 can hardly lie doubted that men like SS. Benedict and 
 Gregory would build upon the old foundations of Primitive 
 Services, such as those now reiirescntcd by the hours of the 
 Eastern Church. In the Ancient Sacranientaries there are 
 several series of Collects for daily use : one set of twenty- 
 three in that of St. Gregory being entitled "Orationes do 
 Adventu Domini quotidianis diebus:" another, of twenty, 
 apparently for Lent, being headed "Or.ationcs pro peccatis;" 
 a third of many more in number being called "Orationes 
 quotidiana;. " There are also other sets in the same Sacra- 
 mentary, "ad Matutinos lucescente die," "Orationes Matu- 
 tinales," " Vespertinales," and "ad Completorium." What 
 place such Collects occupied in the daily Oillccs is not quite 
 clear, but they plainly shew that the Primitive habit of the 
 Cluirch was kept up, and that daily prayers were con- 
 tinually being oU'ercd in the Western as well as in the 
 Eastern Churcli. Lessons from Holy Scripture were only 
 read in the Synagogue on the Sabbath Day ; iu the Temple 
 none at all (except the Decalogue) were ever read. This 
 cuatom was continued throughout the Church even until the 
 
 1 Tlicynre given at length in Neale's Intml. Hist, of Eastern CImrcti, 
 vol. ii. ch iv. 
 - FllECMAN's rrinc. Diif. Set'V. i. 05. " Ibid. 100.
 
 178 
 
 3n IntroDiiction to 09orning; anO Cticning; IPrapcr. 
 
 time of St. Gregory : Epistles and Gospels being read at the 
 Holy Communion, but no Lessons at the hours of Prayer. 
 St. Gregory established a system which afterwards devel- 
 oped into that of the Breviary Lessons, but in the Eastern 
 Church the Primitive practice of reading Holy Scripture at 
 the celebration of the Eucharist, and on Sunday only at other 
 offices, is still maintained. 
 
 In Medieval times the daily Offices were developed into 
 a very beautiful, but a very complex form ; being moulded 
 exclusively to the capacities of Clergy and Laity living in com- 
 munities, separated from the world especially for a work of 
 prayer and praise, which was seldom interrupted by the calls of 
 other avocations. Those used in England differed in several im- 
 portant respects from the Roman Breviary,' and are supposed 
 to have had the same origiu as the Communion Office, the line- 
 age of which is traced in the Introduction to the Communion 
 Service to the Church of Ephesus. Like those of the Eastern 
 and Roman Churches, they consisted nominally of seven separ- 
 ate services or hours [see p. 17] ; but as in those cliurches at the 
 present day these seven hours are aggregated into three, or 
 even two services, so it is probable was the case, to a great ex- 
 tent, in the Medieval Church of England, and the whole seven 
 were only kept by a small number of the most strict among 
 the Clergy and religious. The Reformers condensed the seven 
 hours instead of arigregatinrj them, and tlius gave us Mattins 
 and Evensong, as in tlie manner shewn by the Table at p. 
 17. At tlie same time, the publication of Edward VI. 's and 
 Queen Elizabetli's Primers shewed that they by no means 
 intended to hinder, but rather to encourage those who still 
 wished to observe the ancient hours of Prayer ; and the 
 Devotions of Bishop Cosin, with other Manuals framed on the 
 same model, have given many devout souls the opportunity 
 of supplementing the public Mattins and Evensong w-ith 
 prayers at other hours that equally breathed the spirit of the 
 ancient Church. 
 
 * Freeman's Princ. Div. Serv. i. 246. 
 
 In making this change the Reformers were doubtless 
 endeavouring to secure by a modification of the Services Avhat 
 the theory of the Church had always required, the attend- 
 ance of the Laity as well as the Clergy at tlie Daily Offices 
 of Praise and Prayer. From very early days the Church of 
 England had enjoined the Laity to be present at them, as 
 may be seen in the collection of Decrees and Canons on the 
 subject printed by Maskell [Moii. Rlt. Amj. III. xxv-xxxiv.]; 
 but these injunctions appear to have been little obeyed, 
 and their constant absence led the Clergy to deal with the 
 Breviary as if it was intended for their own use alone, its 
 structure becoming so complex tliat none but those who had 
 been long used to handle it could possibly follow the course 
 of the services day by day. In forming out of these complex 
 services such simple and intelligible ones as our present 
 Morning and Evening Prayer, a new ojjportunity was 
 offered to the Laity of uniting their hearts and voices with 
 those of the Clergy in a constant service of daily praise and 
 prayer. 
 
 Churches without such an offering of Morning and Evening 
 Prayer are clearly alien to the system and principles of the 
 Book of Common Prayer, if taken in their strict sense ; and 
 to make the offering in the total absence of worshippers seems 
 scarcely less so. But as every Church receives blessing from 
 CJod in proportion as it renders to Him the hf>nour due unto 
 His Name, so it is much to be wished that increased know- 
 ledge of devotional principles may lead on to such increase of 
 devotional practice as may make the omission of the daily 
 Offices rare in the Churches of our land. Then indeed might 
 tlie time come wlien the Church of England could say, " Thou, 
 God, sentest a gracious rain upon Thine inheritance ; and 
 refreshedst it wOien it was weary." It might look for the 
 developement of a perennial vigour springing from tliat "third 
 hour of the day " when the Apostles first went forth in the 
 might of their supernatural endowments ; and it might hope 
 to meet with answers from on high, as sure as that which was 
 given to Elijah " about the time of the Evening Sacrifice." 
 
 JStaiScti be tlic Lorn Dailp: cum tljc (Son JUfjo l)clpctlj us, anD jioiirctf) l)is icncfitg upon iig. 
 
 SJap Ip Dap iMC magntfp SClice, 
 3no iue iuorsljip ^!); JHIame: ebcr biotiD ioitliout enD.
 
 THE ORDER FOR 
 
 MORNING AND EVENING- PRAYER 
 
 DAILY TO BE SAID AND USED THROUGHOUT THE YEAR. 
 
 npHE Morning and Evening Prayer shall be used in the accustomed place of the Church, Chapel, or Chancel ; 
 
 except it shall be otherwise determined by the Ordinary of the i)lace. 
 they have done in times past. 
 
 And the Chancels shall remain as 
 
 And here is to be noted, That such Ornaments of the Church, and of the Ministers thereof at all times of their 
 
 tlie accustomed ])la€e of the Church, Chapel, or Chancel] The 
 rubric determining tlie placje in whicli ilattius and Evensong 
 (as distinct from the Litany and tlie Holy Communion) are to 
 be said or sung has remained unaltered since the revision of 
 Queen Elizabeth's reign, a.d. 1559. 
 
 In the first English Prayer Book, that of 1549, the germ of 
 this rul)i-io stood at the head of Morning Prayer in the words, 
 " The Priest being in the Quire, shall begin with a loud voice 
 the Lord's Prayer, called the Paler noster j" the Quire being 
 thus taken for granted as the place where Divine Service was 
 to be said or sung. 
 
 In the second Prayer Book, that of 1552, the rubric was 
 enlarged in this form : "U The Morning and Evening Prayer 
 shall oe used in such place of the Church, Chapel, or Chancel, 
 and the Minister shall so turn him, as the people may best 
 hear. And if there be any controversy therein, the matter 
 shall be referred to tlie Ordinary, and he or his deputy shall 
 appoint the place, and the chancels shall remain as they have 
 done in times past. " 
 
 At this time many Puritans, such as Bishop Hooper, desired 
 to have the ancient custom altered, and the service said in the 
 nave of the Church. "I could wish," said Hooper, "that 
 the magistrates should put both the preacher, minister, and 
 the people into one place, and sliut up the partition called the 
 chancel which separates the congregation of Christ one from 
 the other." [Hooper's Serm. iv. on Jonah.] The practice of 
 saying the service in the chancel was also declared to be 
 " Antichristian" by Martin Bucer : and on this plea it was 
 forbidden in Queen Elizabeth's reign by a few lawless Bishops, 
 such as Scambler of Peterborough. 
 
 yind llie.Chancels shall remain ax they have done in iimespast] 
 This does not mean that the chancels are not to be destroyed, 
 but that their interior arrangement shall continue as " in 
 times past," that is, in times before 15.5'2, when the words wore 
 introduced into the rubric. A century later Arclibishop 
 Juxon's Visitation Articles inquire, "Do the chancels remain 
 as they have done in times past, that is to say, in the con- 
 venient situation of the scats, ami in the ascent or steps 
 appointed anciently for the standing of tlie Holy Table?" 
 
 To meet the growing disposition to disuse and dismantle 
 the chancels, some special directions were given among 
 "Orders" issued in the latter part of 15G1.1 It was there 
 ordered that Rood lofts which remained " untransposed shall 
 be so altered, that the upper part of the same, with the Soller, 
 be quite taken down, unto the upper parts of the vaults and 
 beam running in length over the said vaults, by putting some 
 convenient crest upon the said beam towanls tlie Churcli, 
 
 1 "Orders taken the x clay of October, in the third yeiir of the reign of 
 our Sovereign Lady, Elizabeth, Queen of Knglaiid, [•■ranee, and Ireland, De- 
 fender of the Faith, etc. By virtue of her Majesty's Lettera addressed to 
 her HiKliuess' Commissioners for Causes Kcelesiastical as followeth." (I)rit. 
 Mus. .1155 aa. They are printed in IIevlin's Hist. Reform. Eecl. Hist. Sue. 
 eU. 184(1, 11. 300 ; .ind also in I'miiv's /.me/u! Church Ornaments, jj. 270 ] 
 
 with leaving the situation of the seats (as well in the Quire 
 as in the Church) as heretofore hath been used. Provided 
 yet that where any parish of their own costs and charges by 
 common consent will pull down the whole frame, and re-edify- 
 ing the same in joiners' work (as in divers churches within 
 the city of Loudon doth appear), that they may do as they 
 tliiuk agreeable, so it be to the height of the upper beam 
 aforesaid. Provided also that where in any parish church the 
 said Rood loftes be already transposed, so that there remain 
 a comely partition betwixt the Chancel and the Church that 
 no alteration be otherwise attempted in them, but be sufl'ered 
 in quiet. And where no partition is standing, there to be one 
 appointed." 
 
 Up to a still later date there was, in fact, no other place 
 provided for the Clergy to say tl;e service from than the 
 ancient seats in the chancel, and the " accustomed place " was 
 the " pue " (beginning then to be so called) in which the Clergy 
 and singers sat, and of which one was ordinarily situated on 
 each side of the chancel. 
 
 In the Advertisements of 1565, to which the authority of 
 the Crown could not be obtained, and which were issued by 
 Archbishop Parker on his own responsibility for the Province 
 of Canterbury only, it was directed "that tlje Common 
 Prayer be said or sung decently and distinctly, in such place 
 as the Ordinary shall think meet for the largeness and sti'ait- 
 ness of the church and choir, so that the people may be most 
 edified." [Caiidw. Docum. Ami. i. 291.] This shews the 
 origin of the "reading-desk" in the nave of the church, 
 which eventually became so common. Such a disuse of the 
 chancel led to an impoi'tant change in the character of Divine 
 Service by the abolition of choral service, the "clerks" who 
 were accustomed to sit in the chancel seats and sing the 
 responsive parts of the service being reduced to one "clerk," 
 who sat in a scat in front of the "reading-desk," and said 
 them in a manner that was seldom befitting the dignity of 
 Divine Service. Instead, moreover, of the chancels remaining 
 as they had done in times past, tliey were too often looked 
 on either as a kind of lumber-room, to be cleared out once 
 a quarter for the administration of the Holy Communion ; 
 or as a part of the church where the most comfortable and 
 honourable seats were provided for the richer laity. Such 
 customs have tended to obscure the sense of the riihric, and 
 are recalled to memory only for the purpose of explaining 
 how it came to be so disregarded in modern times. 
 
 In (iriffin v. Dighton, Chief-Justice Erie decided (on appeal 
 in 18()'4) that the chancel is, by the existing law, the place 
 appointed for the Clergyman and for tliose who assist him in 
 the performance of Divine Service ; and that it is entirely 
 under his control as to access and use, subject to the juris- 
 diction of the Ordinary. 
 
 And here is to be noted, That such Ornaments of the Church] 
 This has been popularly called " The Ornaments Rubric," and 
 may also be fittingly regarded as the Interpretation Clause to
 
 i8o 
 
 C&e Dmer fot agorning anQ Cuening Praper. 
 
 Ministration, shall be retained, and be in use, as were in this Cliurch of England by the authority of Parliament, 
 in the second Year of the reign of King Edw. VI. 
 
 the Ritual Law of the Church of England. It is commented 
 upon at length in the third section of the Eitual Introduction, 
 pages 63-SO. 
 
 in the second Year of the reign of King Edw. VI.] The 
 year thus indicated extended from January 28, 1548, to 
 January 27, 1549. [NicoL.'Vs' Chrnn. Hixt. 330, ed. 1833.] 
 As the first Prayer Book of Edward VI, 's reign, with the 
 rest of the Act of Uniformity, passed the House of Lords on 
 January 15th, and the House of Commons on January 21, 
 1541. it is pnsnihle that it had received the Royal Assent, and 
 had thus "the authority of Parliament " before the expir.ation 
 of this "second year" (if Edward VI. on the 27th ; but there 
 is no evidence kiiown to she^v that such was the case, and all 
 
 the evidence which is known is to the contrary : moreover, 
 the book was not published until March 7th, and its use was 
 ordered to begin only on June 9, 1549, more than four months 
 after that "second year" of Edward's reign had ended. 
 
 The "Ornaments of the Church and of the Ministers there- 
 of, ' which were in use in the Church of England by authority 
 of Parliament from January 28, 1548, to January 27, 1549, 
 the second year of Edward VI., must therefore be understood 
 as meaning those which had been used before the publication 
 of the Prayer Book in the third year of Edward VI., and 
 these were such Ornaments as had been in use previously to 
 that King's reign, subject to sucli omissions as were made 
 necessary by changes effected under Statutory authority.
 
 THE ORDER FOR 
 
 ■MOENING- PEATEE 
 
 DAILY THROUGHOUT THE YEAR 
 
 H At the beginning of *Morning Prayer the 'Minister 
 shall read with a loud voice some one ''or more 
 of these sentences of the Scriptures that follow. 
 And then he shall say that which is written after 
 the said sentences. 
 
 WHEN tlie wicked man turneth away from 
 his wickedness that he hath committed, 
 
 ti Malins (1549 
 
 only], 
 
 <^ From here to the 
 cint of the Kiibnc 
 iijllowiiii^ the Ab- 
 solution [155=]. 
 And iikcw:ie 0/ 
 Hvetiing Prayer 
 (■555J- 
 
 c " Izxectitar offi- 
 cii" of Saiuni rub- 
 rics. 
 
 d or more [1662]. 
 
 and doeth that which is lawful and right, he shall 
 save his soul alive. Ezek. xviii. 27. 
 
 I acknowledge my transgressions, and my sin 
 is ever before me. Ps. li. 3. 
 
 Hide Thy face from my sins, and blot out all 
 mine iniquities. Ps. li. 9. 
 
 The sacrifices of God are a broken spirit : a 
 
 The Order for 3[orning Prayer] The word "Order" in the 
 sense here intended has almost passed out of use. It simply 
 means regulation or ordinance, according to its derivation 
 from the Latin word ordo. Morning Prayer was called by 
 the ancient popular name of "Mattins" (abbreviated from 
 Malutina), in the original English Prayer Book of 1549 ; and 
 that convenient name is still retained in the three Tables of 
 Proper Le.ssons and Proper Psalms, and also in the Eliza- 
 bethan Act of Uniformity. 
 
 the Minister] Tliat is, the person who ministers, whether 
 Bishop, Priest, or, perhaps, Deacon. In the Latin Rubrics 
 the corresponding term is " Executor officii." In the Rubrics 
 gf the Confirmation Olfice of 1549 the Bishop is called 
 "Minister." In the fourth Rubric at the beginning of the 
 Communion Service of the same date the Celebrant is called 
 "the Priest that shall execute the holy Ministry." In Queen 
 Elizabeth's time the old Latin word was stiU in use, e.g. 
 "Item. That the Ministers receiving the Communion at the 
 hands of the E.xecutor be placed kneeling next to the Table." 
 [Bishops' Interpr. of Queen Elizabrth's Injunctions : Cakdwell, 
 Doc. Ann. i. 206.] Other examples might be given. 
 
 In Bishop Cosin's revision he appended to the word 
 "Minister" the following note: "That is, he who at that 
 time ministereth or celebrateth Divine Service ; " and although 
 it was not deemed necessary at the time to print this note, 
 it is valuable to us now as shewing the technical meaning 
 which was attached to the word Minister when used in the 
 Rubric. 
 
 THE SENTENCES. 
 
 The ancient Mattins of the Church of England began with, 
 "In the Name of the Father, and of the Son, and of the Holy 
 Ghost" (and the sign of the Cross), followed by an inaudible 
 recitation of the Lord's Prayer by the Priest who olficiated. 
 Then was said, " Lord, ojicn Thou my lips : Anil my mouth 
 shall shew forth Thy praise. " Tliis opening of the service was 
 retained in the 1549 Prayer Book, but the Lord's Prayer was 
 directed to be said "with a loud voice, " instead of secrelo. 
 In the 1552 Prayer Book, these Sentences, with the Exhorta- 
 tion, Confession, and Absolution, were prefixed to Morning 
 Prayer, but not to Evening Prayer. This addition was 
 suggested, probably, by the second reformed Breviary of 
 C'anlinal Quignonez, in which the ancient Confession and 
 Absolution, hereafter given, were placed at the beginning of 
 Mattins. But other reasons are also apparent for the change. 
 In the first place, the full effect of the dissolution of Monas- 
 teries was making itself felt by ritualists, and a penitential 
 prefix to the service was consiilered more appropriate for a 
 mixed congregation than the previous moile of 0[)cning it, 
 which was suitable for communities professedly spending 
 nearly their whole time in the religious portion of a Christian's 
 duty. And, in the se'cond place, a relaxation of the rule 
 about private Confession m^de it expedient to place a public 
 Confession and Absolution within the reach of all, day by day. 
 
 The Sentences themselves (which had nearly all been pre- 
 viously in use as C'apitula, during Lent) are a reproduction at 
 the beginning of Divine Service of the Invitatories which were 
 prefixed to the Venite in the ancient Mattins. In both cases 
 the object is to give the keynote to the service which is to 
 follow. In the Salisbury use two such Sentences, with a 
 "Versicle and Collect, were prefixed to Mattins on Easter Day. 
 These were still ordered to be "solemnly sung or said " in the 
 same place in the 1549 Prayer Book ; but on the appointment 
 of the Sentences now in use, the former were directed to be 
 used instead of Venite, and are printed before the Easter 
 Collect. It was in this light that the Sentences were viewed 
 by Bishop Andrewes, who suggested some others in the follow- 
 ing note : "Adde hue, quod ad invitandam pcenitentiam 
 egregia sunt misericordise et longanimitatis encomia ; Ps. 
 Ixxviii. 3S ; Jer. iii. 7, 12; Heb. iv. " 
 
 As Invitatories intended to give the keynote to the Service, 
 they may be advantageously used in the following, or some 
 similar, order, appropriate to the various days and seasons : 
 
 Advent : ' ' Repent ye. " " Enter not. " "0 Lord, correct me. " 
 
 Lent; " The sacrifices. " "Rend your heart." 
 
 Fridays and "S'igils ; "I acknowledge." 
 
 Wednesdays : "Hide thy face." 
 
 Ordinary days : " When the wicked man. " "I will arise." 
 "If we say." i 
 
 Sundays, other holydays, and Eves : "TotheLordourGod." 
 
 There is a well-known traditional practice of singing one of 
 these Sentences as an anthem; "I will arise" being very fre- 
 quently so used. Such a practice seems to be in strict keep- 
 ing with their character as Invitatories, and in analog}- with 
 the use of the Easter Sentences referred to ; as also vith 
 such a use of the Offertory Sentences in the Communion 
 Service. 
 
 rcatl rrith a hud roice] This is an ecclesiastical or 
 technical phrase, the explanation of -nhicli is to be found in a 
 Rubric before the Te Denm in the previous editions of the 
 Prayer Book : "Then shall bo read two Lessons distinctly with 
 aloud voice." "Then shall the Lessons be sung in a plain 
 tune, after the manner of distinct reading ; and likewise the 
 Epistle and Oo.spel." It is the clara vox of older ritualists, 
 and presupposes a musical intonation, with or without inflec- 
 tion, to be the customary waj' of reciting Divine Service. 
 
 The old use of the word is illustrated by two passages in 
 an ancient treatise on Divine Service. "And this solemp- 
 nyte asketh both inwarde besynes to hauo dcuocyon in harte, 
 and also in syngyng and redytig with tongue." The writer, 
 a little further on, censures those who use their own private 
 devotions while Divine Service is going on, or "whyle other 
 syng yt or rede yt by note. " [Mirror of our Ladi/, Blunt's 
 ed. pp. 22, 2,'}.] 
 
 Some may consider that the terms of the Rubric, both hero 
 and before the Offertory Sentences, strictly limit the recitation 
 of them to the clergyman officiating. There is, however, no 
 ritual principle by which they are so limited.
 
 l82 
 
 corning Ipraycr. 
 
 broken and a contrite heart, O God, Thou wilt 
 not despise. Ps- li- 17. 
 
 Eend your heart, and not your garments, and 
 turn unto the Loed your God : for He is gracious 
 and merciful, slow to anger, and of great kind- 
 ness, and repenteth Him of the evil. Joel a. 13. 
 
 To the Lord our God belong mercies and for- 
 givenesses, though we have rebelled against Him : 
 neither have we obeyed the voice of the Lord our 
 God, to walk in His laws which He set before us. 
 
 Das. ix. 0, 10. 
 
 Lord, correct me, but with judgement ; not 
 in Thine anger, lest Thou bring me to nothing. 
 
 JE!1. X. 21. Ps. vi. 1. 
 
 Repent ye ; for the Kingdom of Heaven is at 
 
 hand. S. Matt. iii. 2. 
 
 1 will arise, and go to my father, and ^\-ill say 
 unto him, Father, I have sinned against Heaven, 
 and before thee, and am no more worthy to be 
 called thy son. s. Luke xv. is, 19. 
 
 Enter not into judgement with Thy servant, 
 Lord ; for in Thy sight shall no man living be 
 justified. rs. cxiiii. 2, 
 
 If we say that we have no sin, we deceive our- 
 selves, and the truth is not in us : but, if we 
 confess our sins, He is faithful and just to forgive 
 us our sins, and to cleanse us from all unrighteous- 
 ness. 1 S. John i. 8, 9. 
 
 ia«(i66s). 
 
 DEARLY beloved brethren, the Scripture 
 nioveth us in sundry places to acknow- 
 ledge and confess our manifold sins and wicked- 
 ness ; and that we should not dissemble nor 
 cloke them before the face of Almighty God our 
 heavenly Father ; but confess them with an 
 humble, lowly, penitent, and obedient heart ; to 
 the end that we may obtain forgiveness of the 
 same, by His infinite goodness and mercy. And 
 although we ought at all times humbly to ac- 
 knowledge our sins before God ; yet ought we 
 most chiefly so to do when we assemble and 
 meet together, to render thanks for the great 
 benefits that we have received at His hands, to 
 set forth His most worthy praise, to hear His 
 most holy Word, and to ask those things which 
 are requisite and necessary, as well for the body 
 as the soul. Wherefore I pray and beseech you, 
 as many as are here present, to accompany me 
 with a pure heart and humble voice, unto the 
 throne of the heavenly grace, saying after me ; 
 
 IT A general Confession to be said of the whole con- 
 gregation after the Minister, " all kneeling. 
 
 ALMIGHTY and most merciful Father ; We 
 -i^J^ have erred, and strayed from Thy ways 
 like lost sheep. We have followed too much the 
 devices and desires of our own hearts. We have 
 
 THE EXHORTATION. 
 
 There is an analogy between this Exhortation and some 
 which were used, at the Holy Communion and in Lent, in tiie 
 .incient services of the Church of England. There is also a 
 trace of similarity between it and the opening of PofLL.^i.v's 
 L'Ordre des Priires ErcUiiastiques, printed for the use of the 
 German refugees at Glastonbury, in 1.552. The words of the 
 latter are, "Sles Frires, qu'un chascun de vous se pr^sente 
 devant la face du Seigneur, avec confession de ses fautes et 
 p^chez, suyvant de tout son cueur mes [pa]rolles. " ' But there 
 is too little resemblance between our Exhortation and these 
 to give any critical ground for supposing th.it it was founded 
 upon any of them ; and it must be concluded that those who 
 revised the Prayer Book in 1552 were entirely responsible for 
 .its composition. 
 
 It has been called a short homily on Divine worship ; and 
 may also be taken as following up the general Invitatory, as 
 it was followed formerly by the VcnUe. It was probably 
 inserted here under the impression tliat the people at large 
 were extremely ignorant of the true nature of Divine worship 
 at the time. Five principal parts of worsliip are mentioned 
 in it : [1] Confession of sin ; [2] Absolution ; [.3] Thanksgiv- 
 ing and Praise ; [4] The hearing of God's Word ; [5] Prayer 
 for spiritual and bodily benefits. In this structure also it 
 bears some analogy to the Veiiile. 
 
 The Minister celebrating Divine Service is directed to 
 "sa'y" this Exhortation, "saying" being the ritual term for 
 reciting on one musical note, or "monotoning," as distin- 
 giiished from "singing," which is reciting with musical inflec- 
 tions, and from "reading," which is a general term, includinc; 
 both methods. If the Exhortation is said from memory, and 
 with the face turned towards the congregation, it becomes 
 much more expressive of the intention with which it was 
 placed here, than when said as a mere form for passing away 
 a few seconds, while the congregation is setthng into a 
 devotional frame of mind. 
 
 humble voice] This represents the suhmism vox of old Rubrics. 
 It indicates a low pitch of voice within the reach of all ; and 
 where the service is musical the Confession is best said on E. 
 
 after me] See the next note. 
 
 THE GENERAL CONFESSION. 
 after the Minister] Bishop Cosin erased the word "after" 
 
 1 Tliis book w.as also printed in L.atm, perhaps before it came out iu 
 Frencli. The Frencli edition seems to be verv rare. 
 
 in this Rubric, and substituted "with;" but the original 
 word was carefully restored, shewing that a distinction was 
 intended between the two words in their ritual use. "After 
 the Minister " means, that each clause is to be said first by 
 tlie Minister alone, and then repeated by "the whole congre- 
 gation" alone — i.e. while the Minister remains silent, as in 
 the case of a response after a versicle. ' ' With " the Minister 
 means simultaneous recitation by him and the congregation 
 together, and is ordered in the Ruljric before the Lord's Prayer. 
 Perhaps this was for no other reason than that the formulary 
 was a new one, and that the people, not commonly using 
 Prayer Books, required to be "taught by the Priest " in. this 
 manner, according to the expression used in the Rubric pre- 
 fixed to the giving of the ring in the Marri.age Service. 
 
 all hieelinrj] The word "all" was also one of Bishop 
 Cosin's additions, and is illustrated by bis note in another 
 volume: "Kneeling is tlie most fit gesture for humble 
 penitents ; and being so, it is strange to see how iu most 
 places men are suffered to sit rudely and carelessly on their 
 seats all tlie while this Confession is read ; and others that 
 be in church are nothing affected with it. They think it a 
 thing of indiiferency forsooth, if the heart be right." This 
 sitting posture during public confessions was one of the 
 abuses that scandalized the Puritans ; and they sought to 
 have a Canon passed, enjoining all to kneel. The eighteenth 
 Canon does indeed direct that "all manner of persons then 
 present shall reverently kneel upon their knees when the 
 general Confession, Litany, and other prayers are read . . . 
 testifying by these outward ceremonies and gestures their 
 inward humility. ..." 
 
 The gesture of kneeling here and elsewhere is not only a 
 mark of personal humility and reverence, but also one of those 
 acts required of every one as an individual component part of 
 the body wliich forms the congregation ; and to neglect it is 
 to neglect a duty which is owing to God and man in this 
 respect, as well as the other. We have no right to con- 
 spicuous private gestures in a public devotional assembly ; 
 nor are the gestures which we there use (in conformity to the 
 rules of tlie Church) to be necessarily interpreted as hypo- 
 critical because our personal habits or feelings may not be 
 entirely consistent with them. As the Clergy have an official 
 duty iu church, irrespective of their personal characters, so 
 also have the Laity. It may be added, that a respectful con- 
 formity to rules enjoining such official duties may often lead 
 onw,ard to true personal reverence and lioliness. 
 
 As far as present researches shew, the general Confession 
 appears to be an original composition of some of the revisers 
 of 1552 ; but its principal features are, of course, represented
 
 Q^orning Praper. 
 
 183 
 
 oflfended against Thy holy laws. We have left 
 undone those things which we ought to have 
 done ; And we have done those things which we 
 ought not to have done ; And there is no "health 
 in us. But Thou, O Lord, have mercy upon us, 
 miserable offenders. Spare Thou them, O God, 
 which confess their faults. Eestore Thou them 
 that are penitent ; According to Thy promises 
 declared unto mankind in Christ Jesu our Lord. 
 And grant, O most merciful Father, for His sake; 
 That we may hereafter live a godly, righteous, 
 and sober life, To the glory of Thy holy Name. 
 Amen. 
 
 If The Absolution, ''or Renusaiou o£ sins, to be pro- 
 nounced by the Priest alone, ''standing : the people 
 Etill kneeling. 
 
 AL^IIGHTY God, the Father of our Lord 
 -^^ Jesus Christ, Who desireth not the death 
 of a sinner, but rather that he may turn from his 
 
 a t>.spiritual sound- 
 ness, the soundness 
 of a perfect heart. 
 {Comf. Ps. 119. 80. 
 & lot. 2, 6, & 41. 
 4. & 147- 3] 
 
 * Moz. Brev. Wed. 
 Matt. aft. Advent. 
 
 cor, . . ji'Hi[i662l. 
 d sta^idittg . . . 
 
 e Ordo Ptenitentis, 
 
 A.D. 900. 
 
 Martene, de An- 
 tiq. Ecct. Kit. i. 
 803. 814. 
 
 'Fac nos, Domine, juste, et sobrie. et pie, in 
 hoc sseculo vivere. 
 
 'TP\OMINE Deus omnipotens. Qui non vis 
 -L^ mortem peccatorum, sed ut convertantur 
 et vivant ... 
 
 in confessional formularies of the Ancient Church, the ideas 
 being a common heritage of every age and countrj\ It has 
 not undergone any alteration since its first introduction into 
 Morning Prayer. 
 
 It has been ob3er\'ed ' that this general Confession appears 
 to be founded on Romans vii. 8-25. 
 
 We have followed too much Sin . . . wrought in me all 
 
 the devices and desires of our concupiscence. 
 own hearts. 
 
 We have offended against The law is holy . . . but 
 
 Thy holy laws. I am carnal, sold under sin. 
 
 We have left undone those The good that I would, I do 
 
 things which we ought to not. 
 have done. 
 
 We have done those things But the evil which I would 
 
 which we ought not to have not, that I do 
 done. 
 
 And there is no health in us. In me dwelleth no good 
 
 thing. O , . . the body of 
 this death. 
 
 But Thou, Lord, have wretched man that I am, 
 
 mercy upon us, miserable who shall deliver me? 
 offenders. 
 
 According to Thy promises, I thank God, through Jesus 
 
 declared unto mankind in Clirist our Lord. 
 Christ Jesu our Lord. 
 
 All the phrases of the Confession have, however, a Scrip- 
 tural ring ; and it was very likely compiled almost verbatim 
 from some old English version of the Bible, or else freely 
 rendered (according to the habit of the day in sermons) from 
 the Vulgate Psalms and other Scriptures. 
 
 The manner and spirit in which a general confession of 
 sins may bo made personally and particularly applicable, is 
 pointedly set forth in a Rubric which precedes the Confession 
 to be used on board ship when there is danger of shipwreck : 
 "When there is imminent danger, as many as can be spared 
 from necessary service in the ship, shall be called together, 
 and make an humble Confession of their sin to God, in which 
 every one ought seriously to reflect upon those particular sins 
 of which his conscience shall accuse him, saying as foUoweth." 
 That a confession so made can be otherwise than acceptable 
 to tlie Good Slicpherd and Physician of our soids it is impos- 
 sible to doubt. That further and more detailed confession is 
 also sometimes necessary, the provisions m.ade by the Clnirch 
 for her penitents, and the private habits of all pious Christians, 
 make efjually certain. 
 
 The " Amen " is part of the Confession, and is to be said by 
 the Minister as well as the people, as is indicated by the type 
 in which it is printed. 
 
 THE ABSOLUTION. 
 to he pronounced] This is an authoritative and magisterial 
 term, as is shewn by its use in the Marriage Service, where 
 
 • FRVEiii.v's Principles 0/ Divine Service, i. 320. 
 
 the Priest is directed to say, "Forasmuch as ... I pro- 
 nounce that they be Man and Wife, in the Name of the Father, 
 and of the Son, and of the Holy Ghost." So also in the 
 Commination Service we find the expression used respecting 
 the final condemnation of sinners, "0 terrible voice of most 
 just judgement, which shall be pronounced upon them." In 
 Scotch sentences of death the judge uses the words, " This I 
 pronounce for doom. " 
 
 by the Priest alone, siandinrj] This Rubric stood in the 
 form " by tlie Minister alone " until 1661. Bishop Cosin 
 altered it to "by the Minister alone, standing, and all the 
 people still kneeling," and his alteration subsequently de- 
 veloped into the existing words before the revision was 
 completed. The reason for inserting the word "standing" 
 was that some of the Clergy had been accustomed to read it 
 on their knees ; although, as Bishop Andrewes wrote, " because 
 he speaks it aiilliori/atird, in the Name of Christ and His 
 Church, the Minister must not kneel, but stand up," and this 
 posture was observed by the majority. The other three 
 words, "the Priest alone," have a history which fixes their 
 meaning. At the Savoy Conference of 1661 the Presby- 
 terians' eleventh "exception " to tlie Prayer Book was to the 
 effect tliat as tlie word ' ' Minister " was used in the Rubric 
 before the Absolution, and not " Priest," or " Curate," there- 
 fore it should be used instead of those words throughout the 
 book. To tills it was replied by the Church of England 
 Commissioners th.at it would be unreasonable to use the 
 word Minister alone ; for "since some parts of tlie Liturgy may 
 be performed by a Deacon, others by none under the order 
 of a Priest, viz. Absolution, Consecration, it is fit that some 
 such word as Priest should be used for those officers, and not 
 Minister, which signifies at large every one that ministers 
 in that holy office, of what Order soever he be." The word 
 "Minister" had formerly been used as identical with "Priest," 
 as may be seen by the ■■i2iid Canon, which forbids Bishops to 
 "make any person, of wliat qualities or gifts soever, a Deacon 
 and a Minister both together upon one day." This distinc- 
 tive meaning had now passed aw.-iy, and " JSIinisters " was 
 folloquially the n.amo for Dissenting preachers, and for 
 Clergymen of every Order. By the insertion of the new 
 wonf, therefore, the wliole Rubric was intended to enjoin, 
 not only that the congregation are not to repeat the Absolution, 
 as tliey have repeated tlie Confessicm, but also that it must 
 not be said by a Deacon. If a De.icon says Morning or 
 Evening Prayer in the presence of a Priest, the latter must 
 say the Absolution ; and if no Priest is present, the Deacon 
 may make a pause, to give opportunity for the offering up of 
 a short secret prayer liy himself and the congregation, and 
 then jiass on to tlie Lord's Prayer. 
 
 The Absolution wns composed by the Revisers of 1552, 
 evidently with the old form of Absolution, whicli was used in 
 tlie Prime and Compline Services, before them. Tlicre is also 
 some simil.arity between the opening words and those of a 
 prayer wliicli was placed at the end of the Litany in the 
 Primer of 15.35 ; and which again, from the pr.ayer, " Forgive 
 us now while v.c have time and space," seems to have been 
 founiled on the ancient Absolution, with its " upatium veros
 
 184 
 
 scorning: praper. 
 
 wickedness, aud live ; and Lath given power, and 
 commandment, to His Jlinisters, to declare and 
 pronounce to His people, being penitent, the 
 Absolution and Eemission of their sins : *He par- 
 doneth and absolveth all them that truly repent, 
 and unfeignedly believe His holy Gospel. 
 Wherefore ''let us beseech Him to grant us true 
 repentance, and His Holy Spieit, that those 
 things may please Him, which we do at this 
 present ; and that the rest of our life hereafter 
 may be pure, and holy ; so that at the last we 
 
 I' See note on the 
 Comfortable Words 
 in the Communion 
 Service. 
 
 f ^ar. C(»»«/. Ab. 
 
 solution at Holy 
 Communion, 
 rf In orijj. MS. "be- 
 seech we," but "let 
 lis " inserted by 
 later hand. 
 
 "Decs omnipotens Salvator et Eedemptor 
 generis humani, Qui apostolis Suis dedit po- 
 testatem ligandi atque solvendi Ipse te absol- 
 vere dignetur . , . 'Misereatur vestri omnipo- 
 tens Decs, et dimittat vobis omnia peccata 
 vestra : liberet vos ab omni nialo ; conservet et 
 confirmet in bono ; et ad vitain perducat seter- 
 nam. Amen. 
 
 Absolutionem et remissionem omnium pecca- 
 torum vestrorum, spatium vera3 pcenitentite, em- 
 endationem vitEe, gratiam et consolationem Sancti 
 
 pcenilentitT," though the first part is identical with a Lenten 
 Collect of St. Gregory's Sacramentary. 
 
 Some plirases, a good deal like tliose of our Absolution, are 
 also found in the form of prayer got up by John a Lasco,, or 
 Laski, a Polish refugee, for the German congregation which 
 he was allowed to gather together at Austiu-friars in London ; 
 but the likeness is not such as to make it probable that the 
 English form was derived from his Latin one, though it does 
 rather indicate that both were in part derived from some such 
 originals as those printed in the te.xt above. 
 
 Two questions have been raised with respect to this form 
 of Absolution. First, whether those who composed it, and 
 placed it where it is, intended it for an Absolution of penitent 
 sinners, or merely for a declaration of God's mercy. Secondly, 
 whether, irrespective of their intention, it is so constructed 
 as to be effective for tlie remission of sins. 
 
 [1] The first question is all but decided by the title. Here, 
 in the Communion Service, and in the Prayers to be used at 
 Sea, the same word, "Absolution," is used for designating 
 two different forms ; and in the Visitation of the Sick, the 
 third form in use by the Church of England is spoken of in 
 the direction "the Priest shall absolve him." It seems 
 beyond all probability tliat this designation could have been 
 used of all three foims without any verbal distinction, and 
 yet that a real difference of meaning lay hidden under tlie 
 use of it. and that to such an extent as to make it in one 
 place contradictory of itself in another place. What the 
 word "Absolution" in the rubrical title so far proves, is 
 confirmed by the addition made to it at the Hampton Court 
 Conference of 1004, when it was altered to the "Absolution, 
 or 7-emiKxion of sins," clearly shewing what opinion the 
 Divines there assembled held respecting the intention with 
 which tlie form was inserted fifty-one years before. It is 
 still further confirmed by a note of Bishop Andrewes (one 
 alreiidy quoted), in which, after saying that the Absolution is 
 pronounced authorilaliri, he adds, "For authority of Abso- 
 lution, see Ezek. xxxiii. 12 ; Job xxxiii. 23 ; Numb. vi. 24 ; 
 2 Sam. xii. 13; John xx. 23." An examination of these 
 passages of Scripture Mill shew that Bishop Andrewes (one of 
 the most learned theologians and Scriptural scholars that the 
 Cliurch of England has ever had) must certainly have supposed 
 that this was intended for an actual Absolution ; and tliat, in 
 his opinion, it was such. 
 
 [2] The Absolution itself is constructed on a similar principle 
 to that on which Collects are formed ; and as the precatory 
 part of a Collect is sometimes veiy short and condensed,^ so 
 here the actual words of Absolution are only ' ' He pardoneth 
 and absolveth all them that truly repent and unfeignedly 
 believe His holy Gospel." The preceding portion is a state- 
 ment of the antecedent reasons — God's mercy, and the 
 delegation of His authority — for pronouncing Absolution ; 
 and what follows is an authoritative exhortation to follow up 
 the words of temporary confession and absolution with prayer 
 for perseverance and fin.al pardon. The words which thus 
 form the essence of the Absolution are of a declaratory kind, 
 while those in the old Jlorning and Evening Services of the 
 Church were precatory, as may be seen from the original 
 Latin form printeil above, and its English translation in the 
 note below ; but the change has rather strengthened than 
 weakened the force of the form adopted. Nor must we be 
 led away by the word "declaratory," so often used to 
 distinguish this from the other two forms of Absolution used 
 in the Prayer Book; for to "declare" God's pardon of 
 sinners is to give effect to that pardon, as when the authorized 
 subordinate of an earthly sovereign declares pardon in that 
 
 I Sec Introduction to tlie Collects, Epistles, and Gospels. 
 
 sovereign's name. This form is, in fact, closely analogous 
 to the formulary of Baptism used in the Eastern Church : 
 "The servant of God (N.) is baptized in the Name of the 
 Father, Amen, and of the Son, Amen, and of the Holy 
 Ghost, Amen." And as these words are undoubtedly sufficient 
 for fulfilling our Lord's words, "Baptizing them in the Name 
 of the Father, and of the Son, and of the Holy Ghost," so are 
 the absolving words of our Absolution sutiicient to fulfil His 
 other words, " Whose soever sins ye remit, they are remitted 
 unto them." 
 
 The special form in which the Absolution is moulded was 
 probably adopted from a careful consideration of the use 
 which was to be made of it. It is an Absolution uttered, as 
 Benedictions are uttered, over a mixed congregation, and yet 
 it can only be efficacious towards those who have honestly 
 said the Confession as it is intended to be said. Tlie condi- 
 tions of pardon are therefore distinctly expressed, that the 
 impenitent may not be misled, and take to themselves 
 a forgiveness to which they have no claim. And as it 
 is a public Absolution, " He pardoneth and absolveth " is 
 adopted in analogy with the "Iribiiat vobis omnijmletis 
 et tnisericors i)om(W«s," rather than the positive form, "by 
 His authority I absolve," as used in absolving individual 
 penitents. - 
 
 Tlie effect of this Absolution in the daily services of the 
 Church is [1] to reconcile the Church, as a community, daily 
 to her God, through the mercies of Christ ; [2] to pi'epare 
 each person present for the work of offering praise to Him ; 
 [3] to convey pardon of sin to an extent correlative with true 
 contrition in those over whom it is uttered. As was said in 
 tlie case of the general Confession, that it does not supersede 
 a particular confession ; so it must be remembered that the 
 general Absolution does not supersede a particular one. But 
 the necessity for absolution is so great, that the Church has 
 provided against any one being without it by this daily utter- 
 ance of it, in which it is cast abroad as the Sower sowed his 
 seed, on the stonj' as well as the good ground, or as God sends 
 His rain upon the just and the unjust. It is a ministration 
 in close analogy with the continual superabundance of the 
 mercies of God in Christ, which flow do«n even to the skirts 
 of our High Priest's clothing. According to the words, 
 "freely ye have I'eceived, freely give," the Church casts 
 her bread upon the waters in faith, believing that God's 
 word of absolution will not return unto Him void. And 
 for its efficiency, in the words of a recent writer, "all 
 that is needed is that there be fit, i.e. truly repentant 
 recipients of it ; that secured, wheresoever it touches, it 
 blesses and heals. " ^ 
 
 Nevertheless it is probable, for reasons given on the next 
 page, that the Absolution was not intended to be invariably 
 used at all week-day Services. 
 
 2 Tlie ancient form of Confession, Misereatur, and Absolution, was as 
 follows, being used in the midst of the preces at Prime and Compline ; — 
 
 The Prinst, looking towards the Altar, 
 
 I confess to God, the Blessed Mary, and all the Saints [turning to 
 the Choir], and to yon, tliat I have sinned exceedingly in thought, 
 word, and deed, of my own fault [looking hack to the Altar]. I beseech 
 Holy Mary, all the Saints of God, and [looking back to the Choir] you to pray 
 for me. 
 
 The Choir replies, turning to the Priest, 
 
 Almighty God have mercy upon you, and forgive you all your sins, 
 deliver you from all evil, preserve and strengthen you in all goodness, and 
 bring you to everlasting life. Amen. 
 
 Thai the Choir, turning to the Altar, 
 
 1 confess to God . . .to pray for me. 
 
 Then let the Priest say to the Choir, in thejirst person, if necessary. 
 
 Almighty God have mercy upon you . . . everlasting life. Amen. 
 
 The Almighty and merciful Lord grant you Absolution and Remission of 
 
 all your sins, space for true repentance, amendment of life, and the grace 
 
 and consolation of the Holy Spirit Amen. 
 
 2 Freeman's Principles of D-ivine Service, i. 317.
 
 horning: Ji?rapcr. 
 
 185 
 
 may come to His eternal joy ; through Jesus 1 
 Christ our Lord. 
 
 IT The people shall answer " here, antl at the end of all I ",'■"-' • • • fiy-^ 
 
 iU 4 1 [1662]. 
 
 other prayers, Amen. 
 
 H *Then the Minister shall kneel and say the Lord's 
 Prayer with an audible voice ; the peo])le also 
 kneeling and repeating it with him, both here, 
 and wheresoever else it is used in Divine Service. 
 
 o 
 
 UR Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 
 i Sfe below. 
 
 "■ Sar. Adv. Suml. 
 
 d Matt. 6. 9. 13 
 
 Spiritus, tribuat volais omnipotens et misericors 
 DoMiNUS. Amen.] 
 
 'Ad Matutiiias . 
 Ave JIaria. 
 
 dkal saeerdos Pater Noster et 
 
 ['TIATEP i^/iOJi' ev TOis ovfiai'oi'S, ay tacr6rjTio to 
 ovojia Cfov. 'EA^^roj i] jSaaiXiia o-oii" ye.vrj6'i]Tiji 
 
 The people shall answer] The words "here and at the end 
 of all other prayers " were added by Bishop Cosin. 
 
 The rules respecting the use of "Amen" in the Prayer 
 Book appear to be these : [1] When it is used after acts of 
 worship in which the Minister alone has spoken, as in Absolu- 
 tions, Benedictions, and " other prayers," it is to be taken as 
 a ratification by the people of what the Minister has said, 
 and is to be said by the people only, in which cases the word 
 is printed in italics. [2] When it is used at the end of for- 
 mularies which the people say with the Minister, as in Con- 
 fessions, the Lord's Prayer, Doxologies, and Creeds, it is to 
 be said by both as part of the formularies, and is then printed 
 in Roman type. [3] In the Lord's Prayer at the beginning of 
 the Communion Service, in the formula; of Baptism, and in 
 the reception of the baptized into Christian fellowship, it is a 
 ratification by the speaker himself, and is not to be said by 
 the people. 
 
 At the end of this Ptubric, in the ^Manuscript Prayer Book 
 annexed to the Act of Uniformity, tlicre are two thick Unes 
 ilrawn, witli a considerable space above and below tlicm, as 
 here printed.' In the Black Letter Book of 1637 and in tlic 
 Sealed Books these two lines also appear at the bottom of 
 the page, and at the top of the next page the headline 
 "Morning," or "Evening, Prayer," followed by an elaborate 
 floriated ornament extending across the page. It is evident 
 that tlie Revisers intended a distinct break to be made 
 between tlie Absolution and tlie Lord's Prayer ; but this has 
 been neglected by subsequent printers of the Prayer Book. 
 It may be added th.at the lines are carefully reproduced in 
 the copy of the Rubrics which was printed from the MS. in 
 the Fourth Report of the Ritual Commission, 1870, pp. 10, 12. 
 
 In Bishop Cosin's Durliam Book he wrote after the 
 "Amen," "Place here afleuron," and at the head of the 
 Lord's Prayer, over leaf, he lias made a note, " Set here a 
 faire compartment " [ornamental page-heading] "before this 
 title." And although ho has not erased the previous title 
 liefore tlie Sentences, he has here repeated it, "An Order 
 for Morning Prayer." He and the other Revisers probably 
 contemplated the occasional u.se of a short service, from 
 which all before the Lord's Prayer was to be omitted. In 
 the first series of his notes on tlio Prayer Book [Cosin'.s 
 ]Vorks, V. 47] he h.as also written on the Lord's Prayer, "Hero 
 begins the service ; for that which goes before is but a pre- 
 paration to it, and is newly added in King Kd ward's Second 
 Book, in imitation of the Liturgy and Mass of the CInirch 
 of Rome. But as tlicir hours liegin with tlio Lord's 
 Prayer, so begins our Mattins and the high service of the 
 altar. And they begin as tliey should do, for this was the 
 ancient custom of the Cliristians wlicn they were met together 
 to pray ; they said that jirayer for a foundation anil a begin- 
 ning of all the rest which Christ Himself had tauglit them." 
 [Comp. Works, ii. '.). ] 
 
 THE LORD'S PRAYER. 
 
 Then the Mininter] From 1552 to 1G61 the Rubric stootl. 
 "Then shall the Jlinister begin the Lord's Prayer with a loud 
 voice." Before 15.">2 it had been "The Priest being in the 
 (luire, shall begin witli a loud voice the Lord's Prayer, called 
 the Paternoster. " It was altered to its present form by Bishop 
 Cosin. The Mattins began liere in the Prayer Book of 1.549 ; 
 and before that time tlic Lord's Prayer was said secretly by 
 the Priest, the public part of the service beginning with the 
 
 ' Similar lines are drawn in the same ii'""'' "f Evening Tmyer, lait ttiero 
 .are no lines of the same kind anywliero else tlirnuKliont tlie inannscriiit. 
 
 " Domine, labia niea aperies," as is shewn in the Latin Rubric 
 printed before that versicle. 
 
 with him} That is, simultaneously, clause by clause. 
 
 wheresoever else it is used in Divine Service] Bishop Cosin 
 overlooked the Rubric immediately before the Lord's Prayer 
 in tlie Communion Service, wliich directs the Priest to say it, 
 without any direction as to the people. It is not likely that 
 there was any intention of overriding that Rubric by this. 
 
 The Doxology was added here in 1661, but not by Bishop 
 Cosin, who wrote among some "Directions to be given to the 
 printer," "Never print the Lord's Prayer beyond — deliver us 
 from evil. Amen." The Doxology is supi»sed not to have 
 been in the original of St. Matthew, as it is not in St. Luke. 
 In the ancient Liturgies of the East, after "deliver us from 
 evil " (said, with the rest of the prayer, by the people), the 
 Priest offers a prayer against the evil and tlie Evil One, called 
 the Embolismus ; and the Doxology is then sung by the people. 
 Probably this is a primitive usage ; and the antiphou so sung 
 has crept into the text of the Gospel. 
 
 The paraphrase of Bishop Andrewes, in his note on the 
 Loril's Prayer here, is very concise and instructive. 
 
 Our Father. Etsi l;esus est. Pater est. 
 
 Which art in heaven. Eniineiiter, non inclusive. 
 
 Hallowed be Thy Name. In me, per nic, super me. 
 
 Thy kingdom come. Ut destruatur regnum peccati, jier 
 quod regnavit mors et diabolus. 
 
 In eartli. In me, qui sum terra. 
 
 In heaven. A Sanctis angelis. 
 
 Oive us this day our daily. Pro necessitate. 
 
 Bread. Proprium, licite acquisitum, superccelestem et 
 corporcum. 
 
 Forgive us our trespasses. Talenta dimitte. 
 
 Lead us not. Nee sinas intrare ductos pronosque. 
 ( i- / diabolo. 
 
 From evil. Ab authore mali I \ niundo. 
 
 ( intra, nobisnietipsis. 
 I culpix^ per gratiam. 
 A nialo ' pctn.-o per misericordiani. 
 
 ( onini per pacem. 
 
 Its fitness for use in the manner here directed by the 
 Church is also beautifully brouglit out by Sir Richard Baker: 
 "Though this prayer is the supplication of the whole body of 
 the Church, and of every member thereof ; yet each petition 
 seems to have some special relation to some peculiar member. 
 For the first petition may not unfitly be thought the prayer 
 of angola ; the second, the prayer of tlio saints dep.artcd ; 
 the third, the prayer of the faithful living ; tlie fourth, the 
 prayer of all creatures ; the fiftli, the prayer of penitent sin- 
 ners ; the sixtli, the prayer of infants. "-' 
 
 The various modes in which saints have used this Divine 
 prayer with a special intention .arc almost infinite ; and it 
 would bo well for every one to follow their example, by hav- 
 ing such a special intention in view Avheiiever it is said in the 
 Services of the Sanctuary. In this place, at any rate, it 
 should be ofi'ered up as the complement and crown of the 
 Absolution and Confession, on the one hand ; and laid hold 
 of, on the otiier hand, as a mediatorial key, by which the 
 door of heaven is to bo opened for tlie ascent of the Church's 
 praises to the Throne of God. It is a prayer, says the old 
 Mirror of our Laxly, that said in the Unity of tho Churcli, is 
 never uusped. 
 
 Some ancient English versions of the Lord's Prayer will bo 
 found in the notes to Evening Prayer ; where also will be 
 found an exposition and a paraphrase ; the one, an ancient 
 
 ' Bakee, On tilt Lord's Pmyer, \\ 51, ed. 1638
 
 i86 
 
 doming Ipraper. 
 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil : "For Thine is the king- 
 dom, The power, and the glory, For ever and 
 ever. Amen. 
 
 IT Then likewise he shall say, 
 'O LoED, open Thou ''our lips. 
 
 Answer. 
 
 'And ""our mouth shall shew forth Thy praise. 
 
 Priest. 
 
 ^O God, make speed to save ^us. 
 
 Answer. 
 ''0 Lord, make haste to help ^us. 
 
 IT 'Here all standing up the Priest shall say, 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 Answer. 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 a Doxology added 
 [i66sj. 
 
 *£ot. 
 
 c Ps. sr. 15. 
 
 d )ny [1549 only]. 
 
 e Ps. 22. 19. 
 
 /Ps. ;i). I. 
 f'"' ["349 only]. 
 
 h Ps. 38. 22. 
 
 .• Htre 
 (I&,2j. 
 
 e'Aiy/ta trov, iLs kv ovpavcp Kal (ttI t>Js yjs. 
 
 I' apTOl' -IJHWl' TOl' (T710V(T101' 8ds 'Tj/JiiV (TT/fiepOV. 
 
 Kai a</)cs i;/iti' tci 6<j)eL\i'j/xaTa i)fJ-iov, ws Kal rjneti 
 acj^'e/jLev To?s o'^eiAtrat? v^/jtwr. Kai fj.i] ilcrevey Kyi 
 i;/ias CIS TreipaiTfiov dXXd pvaai rjfxois diro tov 
 
 TTOVrjpOV. "OtL (TOV £0"T1V Hj ^adiXiM, Kal ■)] Sl'l'O- 
 
 fiis, Kal 1] 5d^a ets tovs alunws. 'A/iiij;'.] 
 
 * Postea sacerdos incipiat servitium hoc modo ; 
 DoMiNE, labia mea aperies. 
 
 Chorus respondeat. Et os meum annuntiabit 
 laudem Tuam. 
 
 Sacerdos sfafim. Detts in adjutorium meum 
 intende. 
 
 I?. DoMiNE, ad adjuvandum me festina. 
 
 Gloria Patei, et Filio, et Spieitui Sancto. 
 
 Sicut erat in principio, et nunc, et semper, et 
 in ssecula sseculorum. Amen. 
 
 one, illustrating the general meaning of the Lord's Prayer ; 
 the other, modern, drawing out its fuhiess as a prayer for the 
 Unity of the Church, according to the method of special 
 intention above suggested. 
 
 THE VERSICLES. 
 
 Lord, open Thou] These versicles and responses have 
 been used time immemorial as the opening of the daily ser- 
 vice of praise which the Clmrch continually offers to God. 
 They are mentioned in the rule of .St. Benedict (the great 
 founder of the Benedictine order, wliich guarded and expressed 
 the devotional system of the Church for so many ages, and 
 who died in a.d. 543), as the prefatory part of the service ; 
 and he probably adopted them from the previous custom 
 of the Church ; the two Psalms from which they are taken 
 having been used at the beginning of the <laily Offices in 
 the East from the earliest ages. Taken from such a source, 
 with only the change from the singular to the plural 
 number in the pronouns,' they form a most fitting prefix 
 to the Psalmody which is so integral a portion of Divine 
 Service. Except the Lord open our lips, we cannot shew 
 forth His praise with the heart. They are the " Snrsnm 
 Corda " of the Daily Service, .md yet have a tone of humility, 
 and even penitence, given to them by their derivation from 
 the fifty-first and seventieth Psalms. It is proliably to 
 express this penitenti.al tone that the musical note to which 
 the first of them is said by the Priest is always a low one, 
 being depressed as much as a fifth from the pitch in which 
 the Lord's Prayer has been recited : and also that we continue 
 kneeling till the Gloria Patri. The second versicle is a para- 
 phrase of the "Hosanna," — Save, Lord, we beseech Thee, — 
 with which our Lord was led in triumph to the Temple. 
 
 GLORIA PATPJ AXD ALLELUIA 
 
 The beautiful dogmatic anthem which is here used for the 
 first time in the service is of primitive origin ; and, if not an 
 
 1 This change of pronouns was made iu 1552. A reason for retaining tlio 
 singular is given in an old exposition of the Hours. "And take heed 
 that all this verse, both that part that is said of one alnne, and that that is 
 answered of all together, are said in the singular number; as when ye say 
 ' mine," or ' me,' and not ' our,' or ' us,' in tolcen that ye begin j'our praising 
 and prayer in tlie ppr.snn of linly Church, which is one, and not many. For 
 though there be many members of holy Church, as there are many Christian 
 men and women, yet they make one body, that is holy Cliurch, whereof 
 Christ is the Head." The same commentary explains that "O Lord, 
 open Thou my lips," and its response, were used only at Mattins, because 
 all the day after the lips should remain ready for God's praises, [Mirror 
 of our Lady, p, 81, Blunfs ed.] 
 
 independently inspired form, is naturally traceable to the 
 angelic hymns in Isa. vi. 3 and Luke ii. 13, the Trinitarian 
 form of it being equally traceable to that of the baptismal 
 formula ordained by our Lord in Matt, xxviii. 19. Clement 
 of Alexandria, who wrote before the end of the second cen- 
 tury, refers to the use of this hymn under the form, AlvodfTes 
 Tu) libvi^ TTarpl Kal I'ltJ^ Kal ri^ dyiuj irvevfiaTL, *' giving glory to 
 the one Father, and to the Sou, and to the Holy Ghost," and 
 a hymn of about the same date is printed by Dr. Kouth, in 
 which there is an evident trace of the same custom : It/xvoS/jiev 
 iraripa Kal vibi', Kal dyiov irvevixa GeoC, ' ' Praise we the Father 
 and Son, and Holy Spirit of God." It is also referred to even 
 earlier by Justin Martyr. The Arian heretics made a great 
 point of using Church phraseology in their own novel and 
 heretical sense ; and they adopted the custom of singing their 
 hymn in the form, "Glory be to the Father, by the Son, and 
 in the Holy Ghost," by which they intended to evade the 
 recognition of each Person as God. It thus became necessary 
 for the Church to adopt a form less capable of such perversion ; 
 and in ancient liturgies it is found as it is still used in the 
 Eastern Church, "Glory be to the Father, and to the Son, 
 and to the Holy Ghost, now and ever, world without end." 
 In the Western Church, the second part, "As it was in the 
 beginning, is now, and ever shall be, world without end," has 
 been used for nearly as long a period, being found ordered in 
 tlie fifth Canon of the Council of Vaison, presided over by 
 Cssarius of Aries, in A.D. 5'29. The use of the hymn in this 
 place, after the Uomiiie ad adjiivatidum, is also recognized by 
 the rule of St. Benedict a few years further on in the sixth 
 century ; and it is found so placed in the earliest English ser- 
 vices, those which are usually called " Anglo-Saxon." It also 
 occurs in the same position in tlie daily offices of the Eastern 
 and the Roman Churches at the present day : so that the 
 Church throughout the world opens its lips day by day with 
 the same words of faith in the Blessed Trinity, and of devout 
 praise to each Person ; worshipping One God in Trinity, and 
 Trinity in Unity. The addition of the succeeding versicle and 
 response gives to this unity of praise on earth a further like- 
 ness to the unity of praise which was revealed to St. John : 
 "And a voice came out of the throne, saying, Praise our God, 
 all ye His ser\'ants, and ye that fear Him, both small and 
 great. And I heard as it were the voice of a great multitude, 
 and as the voice of many waters, and as the voice of mighty 
 thunderings, saying, Alleluia ; for the Lord God omnipotent 
 reigneth." [Rev. xix. 6.] 
 
 In the Prayer Book of 1549 the old usage of saying the 
 "Hallelujah " from Easter to Trinity Sunday in this place was 
 continued. It was expunged altogether in 1552 ; restored in 
 the English form, "Praise ye the Lord," and for constant use, 
 in the Elizabethan revision. The response to it, " The Lord's
 
 corning: iprapcr. 
 
 187 
 
 Priest. 
 
 Praise ye the Lord. 
 
 "Answer. 
 The Lord's Name be praised. 
 
 TI Then shall be said or sung * this Psalm following ; 
 ■^except on Easter Day, upon which another 
 Anthem is appointed ; and on the Nineteenth Day 
 of every Month it is not to be read here, but in 
 the ordinary course of the Psalms. 
 
 Venite cmlte- ^^ COME, let US sillg uuto the 
 mus Domino. I I t 1 1 -i • • 
 
 Ps. xcv. vv Lord : let us heartily rejoice 
 
 in the strength of our salvation. 
 
 Let us come before His presence with thanks- 
 giving ; and shew ourselves glad in Him with 
 Psalms. 
 
 For the Lord is a great God : and a great 
 King above all gods. 
 
 In His -^hand are all the corners of the earth ; 
 and the strength of the hiUs is His also. 
 
 The sea is His, and He made it : and His 
 hands prepared the dry land. 
 
 O come, let us worship, and fall down : and 
 kneel before the Lord our Maker. 
 
 For He is the Lord our God : and we are the 
 people of His pasture, and the sheep of His 
 ^hand. 
 
 To-day if ye will hear His voice, harden not 
 
 rt A us. . . . praised 
 
 ti662]. And from 
 iaster to Trinity 
 Sunday Haiti' 
 
 tujah [1549 only]. 
 
 b Tt'itliotit any /fiz'i' 
 tatory [1549 only]. 
 
 c except . . . Piatms 
 [.«&]. 
 
 d Tlie version is that 
 ofttie Old Italic. 
 
 ^qnoniam, . , suann, 
 not III Vulg. 
 / W. hands. 
 
 ^mont. Ipsitts sunt. 
 Vnlg. 
 
 ft siccam nianus 
 Vulg. 
 
 I Vulg. as Eng. 
 
 Alleluia \yel Laus Tibi, Domine, Rex seternae 
 glorife]. 
 
 Sequatur invitatorium hoc modo. Psalmum Veniie , 
 
 [Invitatory entire.] 
 
 ''VENITE, exultemus Domino, jubilemus Deo 
 salutari nostro : praeoccupemus faciem Ejus in 
 confessione, et in psalmis jubilemus Ei. 
 
 [Invitatory entire.] 
 
 Quoniam Deus magnus Dominus, et Eex 
 magnus super omnes deos : 'quoniam non repellet 
 Dominus plebem Suam, quia in manu Ejus sunt 
 omnes fines terraa, et altitudines ^montium Ipse 
 conspicit. 
 
 [Invitatory, latter half,] 
 
 Quoniam Ipsius est mare, et Ipse fecit iUud ; 
 et ''aridam fundaverunt manus Ejus : venite, ado- 
 remus et procidamus ante Deum, ploremus coram 
 Domino Qui fecit nos ; Quia Ipse est Dominus 
 Deus noster, nos autem populus Ejus, et oves 
 pascuse Ejus.' 
 
 [Invitatory entire. ] 
 
 Hodie, si vocem Ejus audieritis, nolite obdu- 
 
 Name be praised," is first found in the Scottish Prayer Book 
 of 1637, and was inserted herein 1061. The latter represents 
 in an unvarying form the variable invitatories which used to 
 precede the Venite in the old Latin services. 
 
 There are two ancient customs still kept up with respect to 
 the Gloria Patri. The one is that of turning to the East, as 
 in the recitation of a Creed, whenever it is said or sung in 
 Divine Service ; an usage enjoined in the ancient Psalter of 
 the Church of England, and still observed in many Churches, 
 as, for example, at Manchester Cathedral. The other custom 
 is a more general one, that of reverently inclining tlie head 
 during the first half of the hymn, as a humble gesture recog- 
 nizing the Divine glory of each of the Three Persons, and in 
 imitation of the gesture of the angels, wlio veil their faces 
 with their wing.s when singing to the glory of the Trinity in 
 the vision of Isaiah. An old Canon of the Church of England 
 enjoins : "Quotiesque dicitur (iloria Patri et Filio et Spiritui 
 Sancto, ad eadem verba Deo humilitcr se inclinent. " [Wilkins' 
 Cone. iii. 20.] And in the Mirror there is the direction, 
 " Ye incline at Gloria Patri." 
 
 Bisliop Cosin wished to revive the use of Invitatories on 
 Sundays, having inserted this Rubric in the Prayer Book 
 which was laid before the Revisers of 1601, immediately after 
 "Praise ye the Lord ;" "And upon any Sunday, or Lord's 
 Day, this commemoration of His rising from the dead shall be 
 said or sung, 'Priest, Christ is risen againe,' etc. And upon 
 the Feast of Easter, Christ, our Passover, is offered up for us. 
 Therefore, let us keep the feast, etc., 1U in dif Piifrh. Then 
 shall be said or sung," tlie Venite .as we now have it. 
 
 Then xhall he naiil or snntj] This Rubric, as altered by 
 Bishop Cosin, has great historical value, for the iUustr.ation 
 that it gives of tlie mode in which the Psalms wore intended 
 to bo said or sung. It is as follows : ' ' Then sliall be said 
 or sung this Psalmo following (except on Easter Day, when 
 another Anthem is appointed), one verse by the priest, and 
 another by the people ; and tlie same order sliall be observed 
 in all psalmes and hymns througlioiit tliis Book. But in 
 coUedges, and where there is a Quire, the same sh.all be sung 
 by sides, as h.ath bin accustomed." In the third series of his 
 notes on the Prayct Book there are also these remarks on the 
 response, "And our mouth shall shew forth Tliy praise:" 
 "This is the answer of all the people. In the second book of 
 
 Etlward VI. the word 'Choir' is everywhere put for our 
 word ' Answer ; ' and by making this answer, they promise 
 for themselves that they will not sit still to hear the psalms 
 and hymns read only to them, as matter of their instruction ; 
 but that they will bear a part in them with the priest, and 
 keep up the old custom still of singing, and answering verse 
 by verse, as being specially appointed for the setting forth of 
 God's praise ; whereunto they are presently invited again by 
 the minister in these words, 'Praise ye the Lord.' So that 
 our manner of singing by sides, or all together, or in several 
 parts, or in the people's answering the priest in repeating the 
 jisalms and hymns, is here grounded ; but if the minister say 
 all alone, in vain was it for God's people to promise God, and 
 to say that their mouth also should shew forth His praise," 
 [Cosin's Works, v. 445,] 
 
 VENITE EXULTEMUS. 
 
 This Psalm has been used from time immemorial as an intro. 
 duction to the praises of Divine Service ; and was probably 
 adopted by the Church from the services of the Temple,' It 
 was perhaps such a familiar use of it in both the Jewish and 
 the Christian system of Divine Service which led to the 
 cxposititm of it given in the third chapter ol the Epistle to 
 the Hebrews, where the Apostle is shewing the connection 
 between the two dispensations, aud the way in which all 
 belief and worship centres in our Divine High Priest and 
 perpetual Sacrifice. 
 
 In one of St. Augustine's sermons he plainly refers thus to 
 the ritual use of the Venite: "This wo have g.ithcred from 
 the Apostolic lesson. Then we chanted the Psalm, exhorting 
 one another, with one voice, with one heart, saying, ' O come, 
 let us adore, and fall down before Him, and weep before the 
 Lord Who made us,' In the same Psalm too, ' Let us prevent 
 His f.icc with confession, and make a joyful noise unto Him 
 with psalms,' After these the lesson of the (iospel shewed us 
 the ten lepers cleansed, and one of them, a stranger, giving 
 thanks to his cleanser," [St, Aug, Serm. Ben, ed, 176, Oxf, 
 trans, 126,] Durandus, in his Rationale of Divine Offiees, 
 
 ' In tlie Eastern Clmrch an cr'tome of the first three versci is used, bat 
 in the L.'itin niid Englisli Churclica it has always been used entire.
 
 i88 
 
 i^orning; Ipraycr. 
 
 your hearts : as in the provocation, and as in the 
 day of temptation in the wilderness ; 
 
 When your fathers tempted Me : proved Jle, 
 and saw My works. 
 
 Forty years long was I grieved with this gene- 
 ration, and said : It is a people that do err in 
 their hearts, for they have not known My ways. 
 
 Unto whom I sware in My wrath : that they 
 should not enter into My rest. 
 
 Glory be to the Father, and to tlie Sox : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. ''Amen. 
 
 ^ Then sliall follow 'the Psalms iu order as tliey be 
 appointed. And at tlie end of every Psalm, 
 throughout the Year, and likewise in the end of 
 Beneilirite, Benedktus, Maijiiljirnt, and JN^hkc dimit- 
 tis, shall be repeated, 
 
 Glory be to the Father, and to the Sox : and 
 to the Holy Ghost ; 
 
 Answer. 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Then shall be read distinctly with an aiidible voice 
 tlie First Lesson, taken out of the Old Testament, 
 as is appointed in the Calendar, except there be 
 proper Lessons assigned for that day : He that 
 readeth so standing and turning himself, as he 
 
 fUatioue. Vu!g. 
 
 c fVjiiravi. \'u]g. 
 
 e (rrtaifi Psalms in 
 oriiir, as they be 
 appointed iit a 
 lahle made for 
 that purpose, ex- 
 cept there be proper 
 Psalms appointed 
 for that day (i549- 
 1662]. This Table 
 sets forth the same 
 arrangement as 
 that now in use. 
 
 / CHAMBERS' Tr. 
 of Sarum Psalter, 
 V- 34- 
 
 S Sar. (Advent 
 Sunday, e,i;.) 
 
 h Transl. ofSartim 
 /'Salter, p. 3^3. 
 
 rare corda vestra, sicut in "exacerbatione, secun- 
 dum diem tentationis in deserto : ubi tentaver- 
 unt Me patres vestri, probaverunt, et viderunt 
 opera Mea. 
 
 [Invitatory, latter half.] 
 
 Quadraginta annis proximus fui generationi 
 'huic, et dixi, Semper hi errant corde : ipsi vero 
 non cognoverunt vias Meas : 'quibus juravi in ira 
 Mea, Si introibunt in requiem Meam. 
 
 [Invitatory entire. ] 
 
 Gloria Patri, et Filio, et Spieitui Sancto. 
 Sicut erat in principio, et nunc, et semper, et 
 in sascula sreculorum. Amen. 
 
 [Invitatory, (1) latter half, (2) entire.] 
 
 [/And all the Clerks who have sung the Psalms stand- 
 ing lip, turning to the Altar, sliall each of them 
 say the Glnrhi, in his station, which shall be 
 observed throughout the whole year.] 
 
 -"■Clericus primam lectionem legat hoc mode. Lectio 
 jtrima. Esaim i. Visio Eaaku Jilii Amos, etc. 
 etc. 
 
 ['' The Chapter is said in the midst of the Choir by the 
 Priest, without changing his place or vestment, 
 
 says that this psalm was sung at the beginning of the service 
 to call the congregation out of the churchyard into the 
 church ; and that it was hence called the Invitatory Psalm ; 
 but probably this was a local or temporary use of it, and 
 lines not represent the true sjiirit of its introduction into the 
 Morning Service. It is far more likely that its comprehensive 
 character, as an adoration of Christ, was that which moved 
 the Divine Instinct wherewith the Church is endowed to 
 place tliis psalm in the forefront of her Service of Praise. ^ 
 
 Until the translation of our Offices into English it was the 
 custom to sing the Venite in a different manner from that 
 now used ; with the addition, that is, of Invitatories. These 
 were short sentences (varied according to the ecclesiastical 
 season) which were sung before the first verse, after each of 
 the live verses into which it was then divided, and also after 
 the Gloria Patri at the end. Thus in Trinity Season, " Landc- 
 mns Jesiim Christum ; ijvia Ipse est Bedemptor omnium stvcttlo- 
 rum," would be sung before and after the first, and also after 
 the third and fifth of the divisions indicated in the Latin version 
 above. After the second, fourth, and Gloria Patri, would be 
 sung "Quia ipse est Bedemptor omnium, sceculorum" only; 
 and at the conclusion the whole of the Response, as at the 
 beginning. These Invitatories were altogether set aside, as 
 regards the Venite, in 1549 ; and, as has been already shewn, 
 the " Sentences " were substituted for them at the commence- 
 ment of Divine Service in 1552. Thus reduced to its psalter 
 simplicity, the Venite Exultemus is used before the Psalms 
 every morning, except upon Easter Day, when a special 
 Invitatory Anthem is substituted, which is printed before the 
 Collect for the day. On the nineteenth day of every month 
 it is sung in its place as one of the Mattins psalms, so as not 
 to be twice used at the same service, which is a continuation 
 of the old English usage. 
 
 An old custom lingei's (especially in the North of England) 
 of making a gesture of reverence at the words, ' ' come, let us 
 
 1 There is saiil, liowevcr, to have been an ancient twelve o'clock bell at 
 StrasburR Cathedral, down to the time of the French Eovolulion, which 
 bore the inscription — 
 
 " Viix ego sum vitce 
 Voce vos— orate— venite." 
 
 [Haweis' Mnsicctnd Morals, p. 444.] 
 This seems rather to corroborate the statement of Duranclus. 
 
 worship and fall down ; " which is a relic of the custom of actual 
 prostration as it was once made in many churches at these words. 
 
 The Rubrics between the Venite and the Te Deum were all 
 rearranged in 1661 ; antl the new arrangement, as we now 
 have it, appears in JIS. in Bishop Cosin's Pr.ayer Book. The 
 only changes of importance were these. [1] "He that read- 
 eth," and "He shall say," were substituted for "the minister 
 that readeth," and " the minister shall say," iu the direction 
 about the Lessons. [2] This Rubric of the preceding books 
 was erased, "And to the end the people may the better hear 
 in such places where they do sing, there shall the lessons be 
 sung in a plain tune, after the manner of distinct reading, 
 and likewise the epistle and gospel." 
 
 An English version of the Venite about a century older 
 than that of the Prayer Book will be found iu the Mirror of our 
 Lady. [Mirror, Blunt's ed. p. xli.] 
 
 THE PSALMS. 
 
 For notes relating to the ritual use of the Psalms, the 
 reader is referred to the Introduction to the Psalter. 
 
 After the Psalms have been sung it is customary in many 
 churches to play a short voluntary on the organ : this is men- 
 tioned by Archbishop Seeker as having "long been custom- 
 ary " iu his day ; and in a letter from Oxford in No. 630 
 of the Spectator. Perhaps it may be accounted for by a 
 Salisbury Rubric between the Psalms and Lessons, " Deinde 
 dicitur Paternoster el Credo in Deum a tolo choi-o privatim." 
 So at Durham a voluntary has also been substituted for the 
 "Agnus Dei, " which was once sung during the Communion of 
 the Laity. 
 
 And at the end of every Psalm] Where the Psalms are said 
 in alternate verses by the Minister and the people it is obvi- 
 ously proper that the first part of the Gloria Patri should 
 always be said by the Minister. 
 
 THE LESSONS. 
 
 For notes relating to the ritual use of I>essong in Divine 
 Service, the reader is referred to a note on " The Order how 
 the rest of Holy Scripture is appointed to be read " in the 
 Calendar. 
 
 On the mode of reading them " in a plain tune," see p. 58.
 
 aborning ipraper. 
 
 189 
 
 may best be heard of all such as are present.* 
 And after that, shall be said 'or sung, in English, 
 the Hymn called Te Deum Laudamusy daily 
 throughout the Year, * 
 
 IT <* Note that before every Lesson the Minister shall 
 say. Here hefjinneth such a Chapter, or Verse of 
 such a Chapter, of such a Book : And after every 
 Lesson, Here endeth the First, or the Second 
 Lesson, 
 
 TeDeum WT"^ praise Thee, O God : we 
 Laudamus. VV acknowledge Thee to be the 
 
 LOED. 
 
 All the earth doth worship Thee : the Father 
 everlasting. 
 
 To Thee all Angels cry aloud ; the Heavens, 
 and all the Powers therein. 
 
 To Thee Cherubin and ''Seraphin : continually 
 do cry, 
 
 Holy, Holy, Holy : Lord God of Sabaoth ; 
 
 Heaven and earth are ^fuU of the Majesty ; 
 of Thy gloiy. 
 
 The glorious company of the Apostles : praise 
 Thee. 
 
 The goodly fellowship of the Prophets ; praise 
 Thee. 
 
 *The noble army Ox Martyrs : praise Thee. 
 
 The holy Church throughout all the world : 
 doth acknowledge Thee ; 
 
 The Father ; of an Infinite Majesty , 
 
 *Thine honourable, true ; and only Son ; 
 
 'Also the Holy Ghost : the Comforter. 
 
 Thou art the King of Glory : Christ. 
 
 a These two rubrics 
 were verbally al- 
 tered from tlieir 
 original form in 
 ii/J3, but remain 
 substantially the 
 s.imc as in 1552. 
 
 Al>er them had 
 followed this other; 
 W«rf, to the e>t<i the 
 people vtay the bet- 
 ter hear, in such 
 places where they 
 dosing, Ihereshail 
 the Lessons be sung 
 in a plain tune 
 after the manner 
 of distinct reading: 
 and likeivise the 
 Epistle and Gcj- 
 /'■^ [1549-1662]. 
 
 A except in Lent, 
 all the -wh tch titne, 
 in the place of Te 
 Deum shall be used 
 Benedicite omnia 
 opera Domini Do- 
 mino [1549 only]. 
 
 c SiZX. Co'tip. Anti- 
 phon to Atliau. 
 Creed. "TeDeuiii 
 Patrem coutite- 
 mur." 
 
 d An Aramaic or 
 Syriac plural. 
 
 e Cherubim et Sera- 
 phim. MSS. 
 
 f replenished v/ilh 
 [1549 only]. 
 
 g ST. Cyprian, de 
 
 Mortaittale. 
 
 h The fair host of 
 Martyrs that are 
 washed white and 
 fair in their own 
 blood praise Thee. 
 [Mirror.] 
 
 1 Comp. Athan. 
 Creed. "Immensus 
 Pater," etc, 
 
 k Thy very and wor- 
 shipful. [Mirror.] 
 
 / The Holy Ghost 
 aho being [1549 
 only]. 
 
 but turned to the Altar, not chanting, but reading 
 as in the tone of a reader , , , ] 
 
 T 
 
 TpE Dedm laudamus : Te Dominum confite- 
 mur. 
 
 Te teternum Patkeji : omnis terra veneratur. 
 
 Tibi omnes Angeli : Tibi coeli et universse po- 
 testates. 
 
 Tibi 'Cherubin et Seraphin : iucessabili voce 
 proclamant, 
 
 Sanctus, Sanctus, Sanctua : Dominus Deus 
 Sabaoth ; 
 
 Pleui suut coeli et terra : majestatis gloric'e 
 Tuse. 
 
 ■^Te gloriosus Apostolorum chorus. 
 
 Te Prophetanim laudabilis numerus, 
 
 Te Martyrum candidatus : laudat esercitus. 
 Te per orbem terrarum : sancta confitetur 
 ecclesia. 
 
 'Pateem immensfe majestatis ; 
 Venerandum Tuum verum : et unicum Filium; 
 Sanctum quoque Paracletum Spieitum. 
 Tu Kes glorire : Cheiste. 
 
 THE CANTICLES. 
 
 The ritual use of Holy Scripture in Divine Service haa 
 always been connected with praise and thanksgiving. The 
 short responds which were intermingled witli the Lessons in 
 the pre-Reformation Services were very ancient in their origin, 
 although, no doubt, they had increased in number during tlie 
 developement of the Services for monastic use. Of a like 
 antiquity is the "Glory be to Thee, Lord," before, and the 
 " Thanks be to Thee, O Lord," after the reading of the Gospel 
 in the Communion Service. As will be seen in the account 
 
 E'.ven of the Te Deum, the use of responsory hymns after tlie 
 essons is also very ancient ; .and it probably arose out of the 
 pious instinct which thus connected the idea of thanksgiving 
 with the hearing of God's revelations to man. The Council 
 of Laodicea [ad. 3G7] ordered, in its seventeenth Canon, that 
 Psalms and Lessons should be used alternately ; and this 
 Canon doubtless refers to a custom similar to ours. 
 
 A leading principle of all the Canticles appears to be that of 
 connecting the written with the personal \Vord of God ; and 
 that as much in respect to the Old Testament Lessons as to 
 those taken out of the Gospel or other parts of the New Tes- 
 tament. This is more especially true of those Canticles 
 which are placed first of the two in each case, the Te Deum, 
 the Benedictus, the Magnificat, and the Nunc Dimittis. Tlie 
 three latter of these were inspired hymns spoken at the 
 time when the Eternal Word was in tlie act of taking our 
 nature to redeem and glorify it ; and the first is, if not inspired, 
 the most wonderful e.vpression of praise for the abiding Incar- 
 nation of our Lord that unin-ipired lips have ever uttered. 
 It may also be observed that the Canticles are set where they 
 are, not that they may apply to any particular chapters of the 
 Holy Bible, though they often do so iu a striking manner, 
 but with reference to Divine revelation as a whole, given to 
 m.ankind by (!od iu His mercy and love, .and therefore a mat- 
 ter for deepest thankfulness and most exalted praise. 
 
 The three New Testament Canticles are all taken from the 
 (iospel of St. Luke ; the sacrificial and sacerdotal gospel, the 
 symbol of which is tlie "living cre.aturo like unto a e.alf " or 
 "an ox ; " and in which is chieily set forth our Blessed Lord's 
 rehation to the Church as her High Priest olfering Himself for 
 sin, and originating from His own Person all subordinate 
 niiuistratious of grace. 
 
 TE DEUM LAUDAMUS. 
 
 This most venerable hymn has been sung by the whole 
 Western Church " day by d.ay " on all her feasts from time 
 immemorial. It is found in our own Jlorning Service as far 
 back as the Conquest ; and its insertion in the Salisbury 
 Portiforiura liy .St. Osmund was doubtless a continuation of 
 the old custom of the Church of England. 
 
 Very ancient ecclesiastical traditions represent the Te Detim 
 as a hymn antiphonally extemporized by St. Ambrose and 
 St. Augustine at the baptism of the latter, a.d. 386. The 
 written authority for this tradition is traceable to an alleged 
 work of St. Datius, a successor of St. Ambrose in tlie See of 
 Milan, A.D. 552. But this work has been proved tiy Menard, 
 Mur.atori, and Mabillou to be of much later date. There is 
 also a Ps.alter in the Vienna Library, which w.as given by the 
 Emperor Charlemagne to Pope Adrian I., A.D. 772, iu the 
 Appeiuli.x of which the Te Deum is found with the title 
 "llymnus (juem Sanctus Ambrosius et Sanctus Augustinus 
 inviiem condiderunt :" and a similar title is found in other 
 ancient copies. The title anciently given to it iu the Psalter of 
 our own Church w.as, " Canticum Ambrosii et Augustini," 
 and in lf)(il Bishop Cosin wislied so far to restore tliis title 
 as to call it "The Hymn of St. Ambrose;" but the ancient 
 rubrical title w.as as it is at present. In tlie earliest mention 
 that we have of it (*.('. in the rule of St. Benedict, framed in 
 the beginning of the sixth century), it h.a3 the same title as in 
 our present Prayer Book, the words of St. Benedict being "Post 
 qiuartum Responsorium incipit Abbas Tu D-inn Laudamus, 
 ([uo pnedieto legiit Abb.as lectionem de Evangelio ..." It 
 is also named in the rule of St. Cajsarins of Aries about the 
 same date ; being ordered to be sung at Mattius eveiy 
 .Sunday iu both systems. There is no reason to think that it 
 was then new to the Church ; but we m.ay rather conclude 
 that it was a well-known hyniu which the great founder of 
 the Benedictines adoi)ted for the use of his order from the 
 ordinary use of the Cliurch at Large. 
 
 But the authorship of this Divine hymn has been assigned 
 to several saints both by ancient and modern authors, the 
 earliest being St. Hilary of Poicticrs, A.D. 355, and the latest, 
 Nicetius, Bishop of Treves, A.D. 535. Some ancient copies, in 
 the Vatican and elsewhere, give it the titles of lii/mnns H. 
 Abumlii, and Ihimnus •'iisebuti vionachi. It has also been
 
 IQO 
 
 horning Prapcr. 
 
 Thou art the everlasting Son : of the Fathek. 
 
 When Thou tookest upon Thee to deliver 
 man : Thou didst not abhor the Virgin's womb. 
 
 When Thou hadst overcome the sharpness of 
 death : Thou didst opeu the Kingdom of Heaven 
 to all believers. 
 
 Thou sittest at the right hand of God : in the 
 Glory of the Father. 
 
 *We believe that Thou shalt come : to be our 
 Judge. 
 
 a suscepisti lionii- 
 nem : iiet, ad libcr- 
 andum ntuitdutn, 
 siiscepisti hoini- 
 nem. When Thou 
 shouldest take up- 
 on Thee mnnkind 
 for the deliverance 
 of man, Thou 
 horridest not the 
 Virgin's womb. 
 [Mirror,] 
 
 b We believe that 
 Thou art the Judge 
 that slialt come. 
 [Mirror.] 
 
 Tu Pateis sempiternus es Finus. 
 
 Tu, ad liberandum, "suscepturus hominem : 
 non horruisti Virginis uterum. 
 
 Tu devicto mortis aculeo : aperuisti credenti- 
 bus regna ccelorum. 
 
 Tu ad dexteram Dei sedes : iu gloria Patris. 
 
 Judex crederis esse venturus. 
 
 attributed to St. Hilary of Aries, and to a monk of Lerins, 
 whose name is not known ; the number of persons named shew- 
 ing bow much uncertainty lias always surrounded the matter. 
 It is scarcely possible that so remarkable a hymn should have 
 originated in so remarkable a manner as that first referred 
 to without some trace of it being found in the works of St. 
 Ambrose or St. Augustine, especially the Confessions of the 
 latter.^ It may be that their names were connected with 
 it because the one introduced it into the Church of Milan, 
 and the other (taught by St. Ambrose) into the Churches of 
 Africa. 
 
 For there is reason to think that the Te Deum Laudamus 
 is much older than the time of St. Ambrose. >So early as A. v. 
 252 we find the following words in St. Cyprian's Treatise 
 "On the Mortality" that was then afflicting Carthage : "Ah, 
 perfect and perpetual bliss ! There is the glorious company of 
 the Apostles ; there is the fellowship of the prophets exulting ; 
 there is the innumerable multitude of martyrs, crowned after 
 their victory of strife and passion ; " and the striking parallel 
 between them and the seventh, eighth, and ninth verses of 
 the Te Deum seems certainly more than accidental. There 
 are several coincidences also between words in the Baptismal 
 and other offices of the Eastern Church and particular verses 
 of the Te Deum, and the former are supposed to be of 
 extremely ancient date. In the Alexandrine JIS. of the 
 Scriptures, a work of the fourth or fifth century, preserved 
 iu the British Museum, there is moreover a Morning Hymn 
 which is written at the end of the Psalter, and which is still 
 used in the daily services of the Greek Church. [See also 
 Grabe's LXX. 1709, p. -108.] The following is a transla- 
 tion : — 
 
 Glory to Thee, the Giver of light. 
 
 Glory to God on high, and on earth peace, good will towards 
 
 men. 
 We praise Thee, we bless Thee, we worship Thee, we 
 
 glorify Thee, we give thanks to Thee for Thy great glory. 
 O Lord, heavenly King, God, Father Almighty : Lord, 
 
 only-begotten Son Jesus Christ, and Holy Spirit. 
 
 Lord God, Lamb of God, Sou of the Father, that takest 
 away the sin of the world ; have mercy upon us. Thou 
 that takest away the sin of the world. 
 
 Accept our prayer : Thou that sittest at the right hand of 
 
 the Father, have mercy upon us. 
 For Thou only art holy ; Thou only Lord Jesus Christ art 
 
 iu the glory of God the Father. Amen. 
 Day by day I bless Thee, and pi'aise Thy Name for ever, 
 
 and for ever and ever. 
 Vouchsafe, O Lord, to keep me this day without sin. 
 Blessed art Thou, O Lord God of our fatliers ; and praised 
 
 and glorified be Thy Kame for ever. Amen. 
 Lord, let Thy mercy be upon us, as our trust 
 
 is in Thee. Ps. xx.xlii. 22. 
 
 Blessed art Thou, Lord : teach me Thy 
 
 statutes. Ps. cxix. 12. 
 
 Lord, Thou hast been our refuge, from one 
 
 generation to another. Ps. xc. 1. 
 
 1 said. Lord, be merciful to me, heal my 
 
 soul, for I have sinned against Thee. Ps. xli. 4. 
 
 Lord, I Hy to Thee ; teach me to do Thy 
 
 will, for Thou art my God. Ps. cxliii. 9. 10. 
 
 For with Thee is the well of life ; iu Tliy 
 
 light shall we see light. Ps. xxxvi. 9. 
 
 1 Iu the latter we do indeed read ". . . we were baptized, and anxiety 
 for our past life vanished from us. Nor was I sated in those days with the 
 wondrous sweetness of considering the depth of Tliy counsels concerning 
 the salvation of mankind. How did I weep, in Tliy Hymns and Canticles, 
 touched to the quick by the voices of Thy sweet-attuned Church !" [St. 
 Aro. Con/. IX. \i. p 160, Oxf. trans 1 But this p.issage seems rather to 
 indicate the use of Canticles already well known than tlie invention of any 
 new one. 
 
 Shew forth Thy mercy to them that know 
 
 Thee. Ps. xxxvi. 10. 
 
 holy God, holy Might, holy Immortal, 
 have mercy upon us. Amen. 
 
 The first division of this hymn is identical with the 
 Eucharistic Gloria iu Excelsis, and the last verse is the 
 Trisagion of the ancient Eastern Liturgies ; the remaining 
 portion has clearly a common origin with the Te Deum. 
 Verses 8 and 9 are the same as the 2-tth and 26th verses of the 
 latter. The 11th is also identical with the last of tlie Te 
 Deum, but it is taken from Psalm xxxiii. 22. Like the Te 
 Deum, this ancient Morning Hymn of the Greek Church 
 borrows largely from the Psalms in its concluding portion, 
 and the verses chosen are of a supplicatory character in both, 
 though otherwise they do not correspond. 
 
 The most probable conclusion to arrive at is, that this noble 
 Canticle, in its present form, is a composition of the fourth 
 or fifth century ; and that it represents a still more ancient 
 hymn, of which traces are to be found in St. Cyprian and 
 the Morning Hymn of the Alexandrine Manuscript. 
 
 The Te Deum is only known as connected with the ritual 
 of the Church. It seems also from tlie first to have been 
 connected with the reading of the Morning Lessons, the 
 expression "Keep us this day without sin" being some 
 evidence of this, though not convincing, as an analogous form 
 is used in "Give us this day our daily bread." In the 
 Salisbury Use, wliich probably represents the more ancient 
 use of the Church of England, it was directed to be sung 
 after the last lesson on Sundays and other Festivals, except 
 during Advent and the Lenten season from Septuagesima to 
 Easter. Quignonez, in his liefonned Koman Breriarij, directed 
 it to be used every day even in Lent and Advent. The 
 Prayer Book of 1549 ordered it to be used "daily throughout 
 the year, except in Lent;" and as Festivals were previously 
 almost of daily occurrence, this was practically a continuance 
 of the old rule. In 1552 the exception was erased, and has 
 not since been restored ; but as the alternative Canticle, 
 Benedicite, remains, some ritualists conclude that it is to be 
 used in Lent, as originally directed by the First Book of 
 Edward VI., and not tlie Te Deum.-' Of ritual customs 
 anciently connected with the singing of this hymn, one still 
 retains a strong hold upon English people, ^•iz. that of bow- 
 ing at the words "Holy, Holy, Holy," with the same reve- 
 rent gesture that is used in the Creed : a custom derived 
 from the angelic reverence spoken of in Isaiah in connection 
 with the same words. " And for bycause Angels praise God 
 with great reverence, therefore ye incline when ye sing their 
 song," says the Mirror. The same work also says, "And 
 therefore, according to the angels, ye sing quire to quire, one 
 Sanctus on the one side, and another on the other side, and so 
 
 - This is not the ancient practice of the Church, it must be remembered. 
 Dm-ing Advent the following was sung instead of Te Deum on all Festivals 
 when the latter would otherwise have been used. It is the last of nine 
 Responds [ResiJimsuria] used after the nine Lessons respectively. 
 
 "ii. 9. La'teiitnr coili, et exultet terra: jubilate raontes laudem : quia 
 Doniinus iioster veniet. Et jiauperuni suoruin miserebitur. 
 
 V, Orietur in diebus ejus justitia et abundantia pacis. Et paupemm 
 suorum miserebitur. 
 
 Gloria Patri, et Filio, et Spiritui Sancto : * 
 
 Et pauperum suorum miserebitur." 
 
 The ancient ritual use of the Benedicite was entirely festive ; though it 
 was not indeed set aside from its place in Lauds during Lent and Advent. 
 
 In Monasteries the Te Deum was sung all the year round [Grancolas, cap. 
 33] ; and in Quignonez' Kcfnrmed Birviani it was ordered for Festivals even 
 in Advent and Lent. But admirable substitutes for it at these seasons 
 might be found in two other of the discontinued Lauds Canticles, the i>ong 
 of "Hezekiah [Isa. xxxviii ] being exactly adapted for Lent, and that of 
 Habakkuli [Hab. iii.] being equally suitable for Advent. The Salisbury 
 version of the latter [from the Vulgate) had two beautiful renderings of the 
 13th and ISth verses : "Thou wentest forth for the salvation of Thy people: 
 even for salv.ition with Thy Christ ; " and "Yet I will rejoice in the Lord : 
 I will joy in God my Jesus."
 
 horning: Prapcr. 
 
 191 
 
 We therefore pray Thee, help Thy servants : 
 whom Thou hast redeemed with Thy precious 
 blood. 
 
 "Make them to be numbered with Thy Saints : 
 in glory everlasting. 
 
 LoED, save Thy people ; and bless Thine 
 heritage. 
 
 Govern them : and lift them up for ever. 
 
 Day by day : we magnify Thee ; 
 
 And we worship Thy Name : ever world with- 
 out end. 
 
 a Make Thy ser- 
 vants to be re- 
 w.irded in endless 
 bliss. IMirror.] 
 
 b modern reading, 
 " i>t gloria nutne- 
 rari." 
 
 c Vulgate, rest ; 
 LXX., troifjut^ov. 
 
 Te ergo qusesumus, famulis Tuis subvem : 
 quos pretioso sanguine redemistL 
 
 iEterna fac cum Sanctis Tuis : *gloria munerari. 
 
 Salvum fac populum Tuum, Domine : et bene- 
 dic hsereditati Tuse. 
 
 Et "^rege eos, et extoUe ill 03 usque in seternum. 
 
 Per singulos dies, benedicimus Te. 
 
 Et laudamus uomen Tuum : in sreculum et in 
 saeculuui sasculi. 
 
 forth of other verses." The custom seems to have been to 
 sing each Sauctus on one side of the quire only, the remainder 
 of the verse on both sides, and then to pi-oceed with the succeed- 
 ing verses in regular antiphonal order. 
 
 Besides the use of tlie Te Deum in the Morning Sen-ice, 
 there is a well-known custom of singing this triumphal hymn, 
 by itself, arranged to elaborate music, as a special service of 
 thanksgiving. It is directed to be used in this manner in 
 " Forms of Prayer to be used at Sea, after Victory, or deliver- 
 ance from an Enemy : " and at the conclusion of coronations 
 it is always so used, as it has been, time immemorial, in 
 England, and over the whole of Europe : — ■ 
 
 "Which performfd, the choir, 
 With all tile choicest music of the Kingdom, 
 Together sing Te Deum." 
 
 [Henry VIII. Act iv. so. 1.] 
 
 The Sovereigns of England have been accustomed to go in state 
 to the singing of the Te Deum after great victories, and 
 Handel's " Dettingen Te Deum " was composed for one of these 
 occasions. Custom has also established this separate use of 
 the Te Deum on other important occasions of thanksgiving. 
 
 The most ancient Christian music known has come down to 
 us in connection with this Canticle ; being that known as 
 the " Ambrosian Te Deum," which is found in a work on 
 Music written by Boethius, a Roman Consul, in a. d. 487. 
 This is, however, thought to be an adaptation of the Temple 
 psalmody of the Jews, like the other ancient Church tones. 
 
 A very striking characteristic of this heavenly hymn is the 
 strictly doctrinal form in which it is composed, which makes 
 it a literal illustration of St. Paul's words, "I will sing with 
 the spirit, and I will siitij with the understanding also." [1 Cor. 
 xiv. 15.] It has been thought by some, from the singularity 
 of the opening words, 7'e Deum, that it is throughout a hymn 
 to Christ as God, representing, or analogous to, that spoken 
 of by Pliny in his letter to Trajan. But the English version 
 truly represents the L.atin form, in which a double accusative 
 is joined to the verb laudnmiis that could not be othenvise 
 rhythmically translated. That the English Church has always 
 considered the earlier verses of it to be addressed to the First 
 Person of the Blessed Trinity is evidenced by the ancient 
 Salisbury Antiphon to the Athanasian Creed, which is "Te 
 Deum Patrem ingcnitum, te Filium unigenitum, te Spiritum 
 Sanctum Paracletum, sanctam et individuam Trinitatem toto 
 corde et ore confitemur. " It has also been conjectured that the 
 nth, 12th, and 1.3th verses have been interpolated, but there 
 is not the slightest ground for this conjecture, all ancient 
 MSS. in JLatin, Teutonic of the ninth century, and English 
 from the ninth to the fourteenth, reading precisely the same : 
 and the hymn being rendered imperfect by their omission. 
 
 The first ten verses arc an offering of praise to the Father 
 Almighty, with tlie Scriptural recognition of tlio Blessed 
 Trinity implied in the Ter Sanctua which Isaiah heard the 
 Seraphim sing when he bclield tlie glory of Christ, and spake 
 of Him. In the three following verses this implied recogni- 
 tion of the Three in One is developeil into an .actu.al ascription 
 of praise to each, tlie Filler immrnsie Miijesliilin, tlie Unicin 
 FiliuSf and the Sanefiia Pa7'aelefii.^ Spirit ti.i. In tliese tiiirteon 
 versos the Unity and Trinity of the Divine Nature is celebr.ated 
 in the name of the whole Church of God. Tlio Milit.ant 
 Church, the various orders of holy Angels with which it h.as 
 fellowship in the New Jerusalem, the Apostles, Prophets, 
 and Martyrs of the Old and New Dispens.atiou now gathered 
 into the Church Triumph.ant, all tlius ailore (!iid tlie Lord, 
 the Lord (iod of Sabaoth, the F.ather Kverl.asting : anil the 
 holy Church gathers up its praises in a devout acknowledge- 
 ment of each Person of the Blessed Trinity as the Object of 
 Divine worship. Then begins that part of tlie hymn which 
 glorifies God for the blessing of tlie Incarnation : the latter 
 
 sixteen verses addressing themselves to our Lord and Saviour ; 
 commemorating His Divine Nature and Eternal Existence, 
 His Incarnation, Sacrifice, Ascension, and Session at the 
 right hand of the Father. In the last verses, with a mixture 
 of plaintiveness and triumph, the hymn follows the line 
 marked out by the angels at the Ascension, looking to our 
 Lord's Second Advent as the true complement of His First. 
 This concluding portion is as well fitted to express the tone 
 of a Church Jlilitant as the initial portion is to express that 
 of a Church Triumphant : and the personal form of the last 
 verse is a touching reminder of the individual interest that each 
 of us has in the corporate work of praise and prayer of which 
 Divine Service is constituted. Few uninspired compositions 
 give so clear an echo of the spirit and depth of Holy Scripture. 
 
 There are three verses of the Te Deum which require special 
 notice, with reference to the modern Latin and English in 
 which they are given to us at the present day. 
 
 [1] The ninth verse, "Te Martyrum candidatus, laudat 
 exercitus," is very insufficiently rendered by "The noble 
 army of Martyrs praise Thee. " In pre-Reformation versions 
 it stood, "The, preiseth the white cost of niartiris ; " and 
 considering the distinct connection between this verse and 
 llev. vii. 9, 14, it is strange that the Scriptural idea of "white 
 robes "which have been "made white in the blood of the 
 lianib," should have been superseded by the word "noble." 
 It is possible that the idea of something lustrous and pure 
 was more expressed by " noble " in the early part of the six- 
 teenth century than is conveyed by it to modern ears ; ' 
 but the change of the word from the old English "white," 
 and Anglo-Saxon "shining," has gone far to obliterate the 
 true sense of the original iu our present version. 
 
 [2] In the sixteenth verse the ancient and modem English 
 versions alike fail to give the full sense of the Latin. The 
 former usually give, ' ' Thou wert nojt skoymes [squeamish] to 
 take the niaydenes wombe, to delyver mankynde," which is 
 little different in sense from our present version. But it is 
 clear that " Tu, ad liberandum, suscepturus hominem " includes 
 a reference to the Incarnation, as much as "non horruisti 
 Virgiais uterum : " and if the ordinary text of thq Latin were 
 received as correct, the verse would be more literally rendered, 
 "Thou, being about to take manhood upon Thee, to deliver it." 
 
 But it is nearly certain that the received reading is a cor- 
 rupt one. In the Utrecht Psalter, which is tliought by some 
 experts to have been written in the sixth century, the reading 
 is "Tu ad libei-andum suscepisti hominem:" and in the 
 Bangor Antiplionary, written about the end of the eighth 
 century, it is, "Tu ad liberandum mundum suscepisti homi- 
 nem." The author of the Mirror of our Lady gets very 
 near to the first of these two readings in the version which is 
 given above in the margin. The second might be given with 
 a slight alteration of our present English version in tlie form, 
 "When Thou tookest upon Thee manhood to deliver the world." 
 
 It is not improbable that some early copyist having written 
 the last letters of " lilicraHrf«m," took them, as he turned 
 his eyes to his work after a pause, for the last letters of muM- 
 iluiii, ami went on at once to "suscepisti." Afterw.ards, not 
 earlier than the twelfth century, the verb may have been 
 altered to ' ' suscepturus " for the purpose of connecting 
 "liberandum " with "hominem." 
 
 [3] The twenty-first verse has been altered both in Roman 
 Breviaries and in the English Prayer Book. All Latin j\ISS. 
 previously to 1492 read " .-Eterna fac cum Sanctis Tuis gloria 
 jnnnerari : " and the equivalent of muuerari is found in every 
 known version of the I'o Deum up to that time ; our own in 
 the fourteenth century being, "Make hem to be rewarded 
 with thi seyntes, iu endles blisse." The ";mmerari "reading 
 
 1 So gold and silver were called "uoblo met&U" by the early cbymUta.
 
 192 
 
 0[9orning: prapcr. 
 
 Vouchsafe, O Lord : to keep us this day 
 without sin. 
 
 O Lord, have mercy upon us ; have mercy 
 upon us. 
 
 Lord, let Thy mercy lighten upon us : as 
 our trust is in Thee. 
 
 Lord, in Thee have I trusted : let me 
 never be confounded. 
 
 IT Or this Canticle, BenecUcile, omnia Ojwra. 
 
 OALL ye Works of the Lord, bless ye 
 the Lord ; praise Him, and magnify Him 
 for ever. 
 
 O ye Angels of the Lord, bless ye the Lord ; 
 praise Him, and magnify Him for ever. 
 
 O ye Heavens, bless ye the Lord : praise Him, 
 and magnify Him for ever. 
 
 O ye Waters that be above the Firmament, 
 bless ye the Lord : praise Him, and magnify 
 Him for ever. 
 
 O all ye Powers of the Lord, bless ye the 
 Lord : praise Him, and magnify Him for ever. 
 
 O ye Sun, and Moon, bless ye the Lord ; 
 praise Him, and magnify Him for ever. 
 
 O ye Stars of Heaven, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 O ye Showers, and Dew, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 O ye Winds of God, bless ye the Lord : praise 
 Him, and magnify Him for ever. 
 
 O ye Fire, and Heat, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 O ye Winter, and Summer, bless ye the Lord ; 
 praise Him, and magnify Him for ever. 
 
 O ye Dews, and Frosts, bless ye the Loi;d : 
 praise Him, and magnify Him for ever. 
 
 O }'e Frcst, and Cold, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 O ye Ice, and Snow, bless ye the Lord ; praise 
 Him, and magnify Him for ever. 
 
 O ye Nights, and Days,, bless ye the Lord ; 
 praise Him, and magnify Him for ever. 
 
 O ye Light, and Darkness, bless ye the Lord ; 
 praise Him, and magnify Him for ever. 
 
 O ye Lightnings, and Clouds, bless ye the 
 Lord : praise Him, and magnify Him for ever. 
 
 O let the Earth bless the Lord : yea, kt it 
 praise Hira, and magnify Him for over. 
 
 a The Lyons Bre- 
 viary added Gloria 
 Patri. 
 
 »Sat. 
 
 Dignare, Domine, die isto : sine peccato nos 
 custodire. 
 
 Ikliserere nostri, Dojiine : miserere nostri. 
 
 Fiat misericordia Tua, Domine, super nos : 
 quemadmodum speravimus in Te. 
 
 In Te, Domine, speravi : non confundar in 
 seternum." 
 
 Canticum trium puerorum. Dan. Hi. 
 
 *T3 ENEDICITE omnia opera Domini Domino : 
 J—' laudate et superexaltate Eum in ssecula. 
 
 Benedicite Angeli Domini Domino : benedicite 
 coeli Domino. 
 
 Benedicite aquse omnes quse super ccelos sunt 
 Domino : benedicite omnes virtutes Domini 
 Domino. 
 
 Benedicite sol et luna Domino : benedicite 
 Stella cceli Domino 
 
 Benedicite imber et ros Domino : benedicite 
 omnes spiritus Dei Domino. 
 
 Benedicite ignis et asstus Domino : benedicite 
 
 friffus et restas Domino. 
 
 Benedicite rores et pruina Domino : benedicite 
 gelu et frigus Domino. 
 
 Benedicite glacies et nives Domino : benedicite 
 noctes et dies Domino. 
 
 Benedicite lux et tenebrse Domino : benedicite 
 fulgura et nubes Domino. 
 
 Benedicat terra Domindm : laudet et super- 
 exaltet Eum in srecula. 
 
 appears to be an error of the early printers, arising out of the 
 very slight difference presented by tnuit and nuin in black 
 letter ; and the easy occurrence of such an error is illustrated 
 by a story which De Thou tells respecting the imprisonment 
 of a Landgrave of Hesse by the Emperor. In the Landgrave's 
 treaty of submission there was a condition that he should 
 not suffer any imprisonment, "Nicht ein cinig tag gefangen 
 sein : " this the Emperor's minister read, "Nicht einciaigtag 
 gefangen sein," that he should not suffer perpetual imprison- 
 ment. On tliis pretence they sent the Landgrave to prison 
 directly on his arrival at the Emperor's court. [De Thou, 
 iv. 13.] The word "in" is a modern insertion of the same 
 date, and probably arose from confusion between the twenty- 
 first and the eighteenth verses, in the latter of which occurs 
 "in gloria Patris." Since our Lord said, "Great is your 
 reward in Heaven," and "Himself shall reward you openly," 
 the old English rendering of munerari is quite Scriptural ; 
 but it may be pointed out that tlie sense of the Latin is rather 
 that of free gift than reward, munerari, not »-e-muuerari. 
 Perh.ips the original may be rendered, "Make them to be 
 awarded with Thy saints : Thy glory everlasting," without 
 departing from the sense of the original, or the familiar 
 rhythm of our Prayer Book version. The received version, 
 
 although not faithful to the original, is happily comprehen- 
 sive ; for, to be "numbered with the children of God," and 
 to have a "lot among the saints," is to receive the "great 
 recompense of reward, " the heavenly heritage of those who 
 are joint heirs witli Christ of His triumphant kingdom.' 
 
 THE BENEDICITE. 
 
 There is no doubt that this Canticle is of Jewish origin, 
 although its claim to be part of the Canonical Book of Daniel 
 is not recognized by the modern Church of England, which has 
 placed it among the books of the Apocrypha. It has a great 
 resemblance to tlie 14Sth Psalm, and is generally considered 
 to be a paraphrase of it. 
 
 Several of the Fathers speak of the Benedicite as being used 
 in the Services of the Cliurch. [Cypr. de Laps., de Orat. 
 Dam. ; Aug. de Civ. Dei, xi. 9; Cone. Tolet. iv. can. xiii.] 
 St. Chrysostom especially refers to it as " that admirable £ind 
 
 1 It should bo added, however, that the Venerable Bede. who was almost 
 contemporary with Gregory the Great, records some words of his which 
 contain something very lilce this reading: " Sed et in ipsa missarum cele- 
 bratione tria verba maxima perfectionis plena superadjecit, ' Diesque 
 uostros in tua pace disponas, atque ab setema damnatione nos eripi, et in 
 electorum tnorum jubeas grege numerari.'" [Bede, Hist. EccL lib. 2, c. i,]
 
 corning praper. 
 
 193 
 
 O ye Mountains, and Hills, bless ye tlie Loed : 
 praise Him, and magnify Him for ever. 
 
 O all ye Green Things upon the Earth, bless 
 ye the Lokd : praise Him, and magnify Him for 
 ever. 
 
 O ye Wells, bless ye the Loed : praise Him, 
 and magnify Him for ever. 
 
 O ye Seas, and Floods, bless ye the Loed : 
 praise Him, and magnify Him for ever. 
 
 O ye Whales, and all that move in the Waters, 
 bless ye the Lord : praise Him, and magnify 
 Him for ever. 
 
 O all ye Fowls of the Air, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 O all ye Beasts, and Cattle, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 O ye Children of Jlen, bless j'e the Lord : 
 praise Hira, and magnify Him for ever. 
 
 O let Israel bless the Lokd : praise Him, and 
 magnify Him for ever. 
 
 O ye Priests of the Loed, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 O ye Servants of the Lord, bless ye the Lord : 
 praise Him, and magnify Him for ever. 
 
 ye Spirits and Souls of the righteous, bless 
 ye the Lord : praise Him, and magnify Him for 
 ever. 
 
 O ye holy and humble Men of heart, bless ye 
 the Lord : praise Him, and magnify Him for 
 ever. 
 
 O Ananias, Azarias, and Misael, bless ye the 
 Lord : praise Him, and magnify Him for ever. 
 
 Glory be to the Father, and to the Son : 
 and to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 U Then shall be read in like manner the Second 
 Lesson, taken out of the New Testament. And 
 after that, the Hymn following ; *except when that 
 shall happen to be read in the Chapter for the 
 Day, or for the Gospel on Saint Joint Baptist's 
 Day. 
 
 Bencdictus. "OLESSED be the Lord God of 
 s, Luke i. 6s. J_) Israel : f„r He hath visited and 
 redeemed His people ; 
 
 And hath raised up a mighty salvation for us : 
 in the house of His servant David ; 
 
 a Comp. Dan. 3. =.3, 
 56. Vulg. 
 
 h except . 
 [1662I. 
 
 Day 
 
 Benedicite montes et colles Domino : benedi- 
 cite universa germinantia in terra Domino. 
 
 Benedicite fontes Domino : benedicite maria 
 et fiumina Domino. 
 
 Benedicite cete et omnia quae moventur in 
 aquis Domino : benedicite onines volucres coeli 
 Do.MiNo. 
 
 Benedicite omnes bestiae et pecora Domino 
 benedicite filii hominum Domino. 
 
 Benedicat Israel Dominum : laudet et super- 
 exaltet Eum in saecula, 
 
 Benedicite Sacerdotes Domini Domino : bene- 
 dicite servi Domini Domino. 
 
 Benedicite spiritusetanimaejustorum Domino ; 
 benedicite sancti et humiles corde Domino. 
 
 Benedicite Anania, Azaria, Misael Domino : 
 laudate et superexaltate Eum in sascula. 
 
 "Benedicamus Pateem et Filium cum Sancto 
 ■Spieitu : laudemus et superexaltemus Eum in 
 ssecula. 
 
 Benedictus es Domine in firmamento cceli : et 
 laudabilis, et gloriosus, et superexaltatus in sjecula. 
 
 Suae. 
 
 Canticum Zacharia; propheta; Luca; i. 
 
 !^EDICTUS Dominus Deus Israel : quia 
 visitavit, et fecit redemptionem plebis 
 
 Et erexit cornu salutis nobis : in domo David 
 pueri Sui. 
 
 marvellous song, which from that day to this hath been sung 
 everywhere througliout tlie world, and shall yet be sung in 
 futui-e generations." [C'uuvsosT. Horn, de Stat, iv.] Eufinus 
 speaks of it in tlie same manner (in defending its Canonical 
 authority against .Teronie),' as having been sung by holy con- 
 fessors and martyrs, wlio would not have been permitted to 
 sing that as Holy Scripture whicli is not so. It was used as 
 one of the I'salms at Laiuls as early as the time of St. Atlian- 
 asius, and occupied tlie same position on Sundays in the 
 ancient services of the Churcli of Knglaml. When the 
 Psalter was restricted, in l.jlO, to the hundred and fifty 
 psalms which go by the general name of the I'salms of David, 
 the Song of the Three Children was placed after the Te Deum, 
 to be used as a responsory canticle to the first Lesson, under 
 the title "Benedicite, Omnia Opera Domini Domino." This 
 use of it was not liy any means novel, as it was said between 
 the Lessons (according to M.abillon), in the old Gallican ritual 
 which was once common to France and l^ngland. 
 
 Wlien first inserted in its present place, this Canticle was 
 ruled by the following Rubric prefixed to tlie Te Deum : 
 
 ' It is inserted in tlie Comes of St. Jerome nninng the Lections on the 
 Festival called Stntio ad S. Petrum under the title " lljnnnus Trium 
 Puerorum." 
 
 "U After the first Lesson shall follow throughout the year 
 (except in Lent, all tlie which time, in the pl.ace of Te Deum, 
 shall be used Benedicite Omnia Opera Domini Domino) in 
 Knglish, as fnlloweth. " This Rubric was altered to its present 
 form in 1.152, the object of the alteration being proViably to 
 allow greater freedom in the substitution of Benedicite for 
 Te Deum. It was an ancient rule to use the former when 
 any portion of the Prophet Daniel was read. In more recent 
 times it has lieen customary to sing it when Genesis i., or 
 when Daniel iii., is the first Lesson ; and on week-days dur- 
 ing Lent and Advent.- The ordinary Doxology Mas sub- 
 stituted for the one proper to the psalm in 1540. The latter 
 is, " let us bless the Father, .and the Son, with the Holy 
 Ghost ; let us praise Him, ami magnify Him forever. Blessed 
 art Thou, Liird, in the iirmament of Heaven ; worthy to 
 be praised, and glorious, and to be magnified for ever." Pope 
 Hamasus [a.d. .'IGG] is said to have been its author; but it 
 is founded on the verse which precedes the words "Benedicite 
 Omnia Opera." 
 
 THE BENEDICTUS. 
 
 This prophetic hymn of Zacharias has been used as a re- 
 
 - S«c, liowever, note on .p 190.
 
 194 
 
 horning Iprapcr. 
 
 As He spake by the mouth of His holy- 
 Prophets ; which have been since the world 
 began ; 
 
 That we should be saved from our enemies : 
 and from the hands of all that hate us; 
 
 To perform the mercy promised to our fore- 
 fathers : and to remember His holy Covenant ; 
 
 To perform the oath which He sware to 
 our forefather Abraham : that He would give 
 us ; 
 
 That we being delivered out of the hand of 
 our enemies : might serve Him without fear ; 
 
 In holiness and righteousness before Him : all 
 the days of our life. 
 
 And thou, child, shalt be called the Prophet 
 of the Highest : for thou shalt go before the 
 face of the Lord to prepare His ways; 
 
 To give knowledge of salvation unto His 
 people : for the remission of their sins, 
 
 Througli the tender mercy of our God : 
 whereby the Day-spring from on high hath 
 visited us ; 
 
 To give light to them that sit in darkness, and 
 in the shadow of death ; and to guide our feet 
 into the way of peace. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 U " Or this Psalm. 
 Jubilate Deo O ^^ J"^^''^ "' ^^^ ^°^°' '^^ ^^ 
 
 Vy lands : serve the Lord with 
 gladness, and come before His presence with a 
 song. 
 
 Be ye sure that the Lord He is God : it is He 
 that hath made us, and not we ourselves ; we are 
 His people, and the sheep of His pasture. 
 
 O go your way into His gates with thanks- 
 giving, and into His courts with praise ; be 
 thankful unto Him, and speak good of His 
 Name. 
 
 a Or this Psahn, 
 to ettd 0/ Glorin 
 
 Sicut locutus est per os sanctorum : qui a 
 sseculo sunt, prophetarum Ejus. 
 
 Salutem ex inimicia nostris : et de manu 
 omnium qui oderunt nos. 
 
 Ad faciendam misericordiam cum patribus 
 nostris : et memorari testamenti Sui sancti. 
 
 Jusjurandum quod juravit ad Abraham patrem 
 nostrum : daturuin Se nobis. 
 
 LTt sine timore, de manu inimicorum nostrorum 
 liberati : serviamus lUi. 
 
 In sanctitate et justitia coram Ipso : omnibus 
 diebus nostris. 
 
 Et tu, puer, Propheta Altissimi vocaberis : 
 prseibis enim ante faciem Domini parare vias 
 Ejus. 
 
 Ad dandam scientiam salutis plebi Ejus : in 
 remissionem peccatorum eorum. 
 
 Per viscera misericordia3 Dei nostri : in quibus 
 visitavit nos oriens ex alto. 
 
 Illuminare his qui in tenebris et in umbra 
 mortis sedent : ad dirigendos pedes nostros in 
 viam pacis. 
 
 Gloria Patri, et Filio : et Spiritui Sancto. 
 
 Sicut erat in principio, et nunc, et semper, et 
 in ssecula sieculorum. Amen. 
 
 Psalmus xeix. [English Version, c] 
 
 * "TUBILATE Deo omnis terra : servite Domino 
 ^ in Isetitia. 
 Introite in conspectu Ejus ; in exultatione. 
 
 Scitote quoniam Dominus Ipse est Deus : 
 Ipse fecit nos, et non ipsi nos. 
 
 Populus Ejus et oves pascus Ejus, introite 
 portas Ejus in confessione : atria Ejus in hymnis, 
 confitemiui Illi. 
 
 sponsory canticle to the Gospel Lessons from very ancient 
 times, being spoken of as so used by Amalarius [a.d. 820]; 
 and perhaps by St. Benedict, nearly three centuries earlier, 
 since he speaks of a Canticum de Evanyelio occurring here in 
 Mattins. In the Salisbury Use it occupied a similar position, 
 but was not so definitely connected with tlie Lessons them- 
 selves as it now is, being used after the Capitulum, at Lauds, 
 on Sundays. It was tlie only Canticle appointed for use after 
 the second Morning Lesson in 1549, and the Rubric by which 
 it is preceded shews very clearly that it is intended to be 
 the ordinary Canticle, the Jubilate being an exceptional one, 
 inserted to avoid repetition on St. John Baptist's Day, or 
 whenever the Benedictus occurs in the second Lesson itself. 
 Tliat it was the Canticle most used in the sixteenth and 
 seventeenth centuries is sliewn by the Service-books of 
 Cathedral clioirs, in which it is much more frequently set to 
 music tlian the Jubilate. 
 
 The position of this Canticle makes its ritual meaning self- 
 evident. It is a tlianksgiving to Almighty C4od for llis mercy 
 as exhibited towards mankind in tlie Incarnation of our Lord, 
 whereof the Gospel speaks, and in tlie foundation of the 
 Church in His blood, as recorded in the Acts of tlic Holy 
 Apostles. It is the last prophecy of the Old Dispensation, 
 and the first of the New, and furnishes a kind of key to the 
 Evangelical interpretation of all propliecies under the one by 
 whicli tliey are connected with the other. The l?enedictus 
 is a continual acknowledgement also of the Communion of 
 Saints under the two Dispensations ; for it praises God for 
 the salvation which has been raised up for all ages out of the 
 
 house of His servant David, and according to the ancient 
 covenant which He made with Abraham, "the father of tliem 
 that believe, though they be not circumcised " [Rom. iv. 11]; 
 whose seed all are if they are Christ's, and heirs according to 
 the promise. [Gal. iii. 29. ] The use of the Benedictus by the 
 Church indicates to us where we are to find true sympathy 
 and communion with Ciod's ancient people ; not in their out- 
 ward relationship to Abraliam, "for God can of these stones 
 raise up children unto Abraham," but in their faitliful 
 acknowledgement of the Lord Jesus, as the Christ Whom the 
 Old Testament Scriptures predicted. 
 
 THE JUBILATE. 
 
 Tliis was the second of the fixed Psalms at Lauds on Sunday, 
 and was adopted as a responsory Canticle in 1552. The 
 object of its insertion here was to provide a substitute for the 
 Benedictus on days when tlie latter occurs in the Lesson or 
 Gospel, on the same principle wdiich rules the omission of the 
 Venite when it occurs in the Psalms of the day. The days 
 on which it should be used are therefore March 25th, Lady 
 Day, and June 24th, St. John Baptist's Day. 
 
 The general substitution of tlie Jubilate for the Benedictus 
 is very much to be deprecated. There is, however, a pro- 
 phetic reference to the Chief Shepherd of the Church, and to 
 the service of praise offered to Him, which makes it well fitted 
 for occasional use, as, for example, at Easter ; and Dean 
 Comber says that it seems to have been used after the reading 
 of the Gospel as early as a.d. 450.
 
 horning IPrapcr. 
 
 195 
 
 For the Lord is gracious, His mercy is ever- 
 lasting : and His truth endureth from generation 
 to generation. 
 
 Glory be to the Father, and to the Sou, and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT " Then shall be sung or said the Apostles' Creed by 
 the Minister and the people standing; * Except only 
 such days as the Creed of Saint Athaitasius is 
 appointed to be read. 
 
 I BELIEVE iu God the Father Almighty, 
 Maker of heaven and earth. 
 
 And in Jesus Christ His only Son our Lord, 
 Who was conceived by the Holy Ghost, Born of 
 the Virgin ilary. Suffered under Pontius Pilate, 
 Was crucified, dead, and buried. He descended 
 into hell ; The third day He rose again from the 
 dead, He ascended into heaven, And sitteth on 
 the right hand of God the Father Almighty ; 
 From tlience He shall come to judge the quick 
 and the dead. 
 
 I believe in the Holy Ghost ; The holy 
 Catholic Church ; The Communion of Saints ; 
 The Forgiveness of sins ; The Resurrection of 
 the body. And the Life everlasting. 'Amen. 
 
 a The Creed was 
 preceded by the 
 Dominus volfis- 
 cum, and followed 
 by the Lord's 
 Prayer in 1549. 
 
 A Except . . . read 
 (1662I. 
 
 c The Apostles' 
 Creed is here writ- 
 ten as one para- 
 graph in the MS., 
 but divided into 
 three paragraphs 
 in the Sealed 
 Books. 
 
 1 S.ir. 
 
 Laudato nomen Ejus, quoniam suavis est 
 DoMiNUS, in seternum misericordia Ejus : et 
 usque in generationem et geuerationem Veritas 
 Ejus. 
 
 Gloria Patri, et Filio : et Spiritui Sancto. 
 
 Sicut erat in principio, et nunc, et semper : et 
 in ssecula saeculorum. Amen. 
 
 Symbolura Apostolicuin. 
 
 CREDO in Dextm Pateem Omnipotentem, 
 Creatorem cceli et terrse. Et in Jesusi 
 Christum Filium Ejus uuicum, Dojiinum nos- 
 trum : Qui conceptus est de Spieitu Sancto, 
 natus ex JMaria Virgine, passus sub Pontio Pilato, 
 crucifixus, mortuus, et .sepultus : descendit ad 
 inferna : tertia die resurrexit a mortuis : ascendit 
 ad coelos : sedet ad dexteram Dei Pateis Omni- 
 potentis : inde venturus est judicare vivos et 
 mortuos. Credo in Spieitum Sanctum : sanetam 
 Ecclesiam Catholicam : Sanctorum communio- 
 nem, remissionem peccatorum, carnis resurrec- 
 tionem, et vitam seternam. Amen. 
 
 THE APOSTLES' CREED. 
 
 The use of a Creed in Divine Sers'ice is of very ancient 
 origin, dating at least from the time of Peter the Fuller, 
 about A.D. 470, and the Apostles' Creed has been used iu the 
 Daily Offices of the Church of England as far back as they can 
 be traced. Under the old system it followed the Lord's Prayer 
 (instead of preceding it) at Prime and Compline, and was 
 recited in the same manner, the people joining in only at a 
 repetition of the last two clauses. In the Reformtd Breviary 
 of Cardinal Quignonez an open recitation of the Apostles' 
 Creed was directed on all days except Sunday : and this 
 direction probably suggested our present custom. 
 
 The earliest occurrence of the Apostles' Creed exactly in the 
 form iu which we now use it at Morning and Evening Prayer, 
 is in a treatise published by Mabillon, from an ancient MS., 
 entitled " Libellus Pirminii de singulis libris canonicis 
 scarapsus," or "scriptus. " Pirminius died about a. D. 758, 
 and appears to have lived some time in France, though he 
 died iu (icrmany. Hence it is extremely probable that the 
 Creed contained in two several places of his treatise, and in 
 both places in the same words, is the old Gallicaii form of the 
 Apostles' Creed, identical with that afterwards adopted by 
 St. Osmund into the Salisbury Use, from the more ancient 
 services of the Church of England. How much older than 
 the eighth century this exact form of the Apo.stles' Creed may 
 1)6 is not known ; but it has been so used, without variation, 
 in the whole Latin Church, as well as in the Church of Eng- 
 land, from that time until the present. 
 
 The substance of the Apostles' Creed is, however, very 
 much older. It is extant, very nearly as we now use it, as it 
 was used by the Churches of Aquileia and Rome at the end of 
 the fourth century, when it was commented upon, and both 
 forms indicated, by Rufinus, who was a priest of the former 
 diocese. The two forms are here shewn side by side, the 
 autliority for each being Hedrtley's llarmoiiia Symbolica, 
 pp. 26, 30 :— 
 
 The Creed of the Church of The Creed of the Church of 
 Aquileia, circ. a.d. 390. Home, circ. a.d. 390. 
 
 Pilato, et sepultus ; Descendit 
 in inferna; Tertia die resur- 
 rexit a mortuis ; Asceudit in 
 c.ijlos ; Sedet ad dexteram Pa- 
 ths. Inde venturus est judi- 
 care vivos et mortuos; Et 
 ill Spiritu Sancto ; ' Sanetam 
 Ecclesiam ; Remissionem pec- 
 catorum; Hujus carnis resur- 
 rectionem. 
 
 resurrexit a mortuis. Ascendit 
 in Cielos ; Sedet ad dexteram 
 Patris : Inde venturus est judi- 
 care vivos et mortuos ; Et in 
 Spiritu Sancto; Sanetam Ec- 
 clesiam ; Remissionem peccato- 
 rum ; Carnis resurrectionem. 
 
 Credo in Deum Patrem om- 
 nipotentem, invisibilem et im- 
 passibilem : Et iu Jesum Chris- 
 tum, unicum Filium ejus, Do- 
 minum nostrum : Qui natus est 
 de Spiritu Sancto Ex Maria 
 Virgine ; Crucifixus sub Pontio 
 
 Credo in Deum Patrem om- 
 nipotentem. Et in Jesum 
 Christum, unicum Filium ejus, 
 Domiuum nostrum; Qui natus 
 est de Spiritu Sancto Ex Maria 
 Virgine ; Crucifixus sub Pontio 
 Pilato, et sepultus ; Tertia die 
 
 At a still earlier period, a.d. ISO, Irensus wrote his great 
 work against heresies ; for, even at that early date, these began 
 to fulfil the prophecy of our Lord that the Enemy should sow 
 tares among the wheat. In this book Irenjeus gives the sub- 
 stance of Christian doctrine under the name of the ' ' Rule of 
 Truth," which every Christian acknowledged at his Baptism. 
 This undoubtedly represents the Apostles' Creed, though 
 probably not the e.xact words in which it was reciteil. 
 
 The Creed as slated bij Ireiueus, Bishop of Lyons, a.d. 180. 
 
 The Church throughout the world, spread out as she is to 
 the ends of tlie earth, carefully preserves the faith that she 
 received from the Apostles and from their disciples : — 
 
 Believing in one God the Father Almighty, ^^'ho made 
 Heaven and Earth, the seas, and all that in them is ; and in 
 one Christ Jesus, the Son of Cod, Wbo was incarnate for our 
 salvation ; and iu the Holy Ghost, Who by the prophets pro- 
 claimed the dispens.atioiis and the advents of our dear Lord, 
 Christ Jesus : and His birth of a Virgin, and His suiTering, 
 and His Resurrection from the dead ; ami the Ascension in the 
 flesh into Heaven of the l)eloved Christ Jesus our Lord, and 
 His coming from Heaven in the glory of the Father, to sum 
 up all things, and to raise up all flesh of the whole human 
 race. 
 
 That to Christ Jesus our Lord, and God, ami Saviour, and 
 King, according to the good pleasure of the invisible Father, 
 every knee should bow, of things in heaven, and things in 
 earth, and things under the earth ; and that every tongue 
 should confess Him, ami that He should pass righteous judge- 
 ment upon all. That He may send spiritual wickednesses, 
 and the angels who transgressed, and fill into apostasy, anil 
 the ungodly, and the unjust, and the lawless, and the blas- 
 
 1 This is tlie rending in most MS. .authorities. It is retained in the Bene- 
 dictino edition nf St, Jerome's works, by Eri«mus, tind hy Routh. It 
 appears also iu other Latin Creeds.
 
 196 
 
 scorning Prapcr. 
 
 phemers among men, into eternal fire : but that on the right- 
 eous, and the holy, and those who have kejjt His command- 
 ments and persevered in His love, some from the beginning 
 and some from the time of their repentance, granting the 
 grace of life He may grant immortality, and surround them 
 with eternal glory. [Iken. ayt. Hercs. i. 10.] 
 
 In two other parts of the same work there are othersummaries 
 of the Creed which are plainly based on the same formula as 
 that of which the above contains a paraphrastic statement. 
 [Iren. arit. Heres. iii. 4, iv. 33.] 
 
 Traces of the Creed are also to be found in the writings of 
 Justin Martj'r, Polycarp, Clemens Romanus, and Ignatius : 
 and these approach so near to Apostolic times as to give 
 good reason to think that the name by which the Apostles' 
 Creed has been known for many centuries is one which 
 belongs to it not merely because it accurately states the 
 faith "lield by the Apostles, but also because it originated 
 from them. 
 
 A very ancient tradition of the Church, as old as the time 
 of Rufinus [a.d. 369-410], describes the Apostles as meeting 
 together to consider about a common statement of doctrine 
 before they parted for their several labours. A later tradition 
 (attributed to St. Augustine, but probably of more recent 
 date) adds to this statement that each Apostle in succession 
 recited one Article of the Creed, implying that it was thus 
 delivered by Inspiration. The first of these traditions, writ- 
 ten down so near to the time of the Apostles, is worthy 
 of great respect : and no objections have been made to it 
 wliich have not been rationally answered. The second is not 
 of high authenticity, but the objections brought against it 
 are cliiefly founded on the improbability of such a state- 
 ment being true : yet if the inspiration of the Apostles for 
 the purpose of writing special official letters is granted, it is 
 difficult to see what there is improbable in a statement that 
 implies their collective inspiration for the purpose of origin- 
 ating so important a document as the Creed, at a time 
 when the New Testament Scriptures had not yet come into 
 existence. 
 
 But, apart from these traditions, there is much evidence in 
 the early Cliristian writings that there was a common and 
 well-known formula containing the chief articles of Christian 
 
 faith. There are also frequent statements that the traditioii 
 of the Faith came direct from the Apostles. Combining these 
 facts with the supijosition that the Apostles would almost 
 certainly provide some sucli formula for the guidance of con- 
 verts, we may conclude that it is far more reasonable to 
 believe the Creed going under their name to be substantially 
 of their composition than to believe the contrary. In fact, the 
 Creed appears to be an absolute necessity, sjjringing out of 
 the circumstances in which the early Christians w ere placed : 
 when, as regarded themselves, their brethren, and the Heathen, 
 such an answer to the question, "What is Christianity?" 
 resolving itself into a few short rejjlies embodying the chief 
 facts of our Lord's life and work, was imperatively required. 
 That the Ajjostles would methodize an authoritative form of 
 this reply can hardly be doubted : and that they did so is 
 more than suggested by what St. Paul says of a Form of 
 sound words in passages like Rom. i. 3, vi. 17, x. 9, xii. 6, 
 xvi. 17 ; Hob. x. 23 ; Phil. iii. 10 ; 2 Tim. i. 13, the original 
 Greek of which almost necessitates such an interpretation as 
 that here indicated. 
 
 Although, however, the cumulative force of these arguments 
 is so great as to leave scarcely any rational ground for contra- 
 dicting the old belief of the Church that the Creed came from 
 the Apostles substantiallj' as it was handed down to the 
 eighth century, it is not sufficient to warrant us in declaring 
 it to be inspired. All that we may dare to say on this point 
 is, that the Apostles were under a very special guidance of 
 the Holy CJhost, were " filled with the Spirit " for the official 
 purposes of their work ; and, consequently, that very little of 
 tlie human element is likely to have mingled itself with any 
 of the official words which they spoke to tlie Church. If 
 it could be certainly proved that the Creed came from the 
 Apostles as we now have it, sound reason would require us 
 to believe that the Holy Ghost moved them to compose it, 
 and hence that it was inspired. In the absence of such evi- 
 dence it is our duty to compare the doctrines handed doT^Ti to 
 us in the Creed as those of the Apostles, with the doctrines 
 contained in the great storehouse of God's Truth. In the 
 following Table it will be seen how near an agreement 
 there is between the statements contained in the Creed 
 and those made by the Apostles in their early missionary 
 work : ' — 
 
 Statements of Apostles, 
 
 etc., expressing 
 
 helief in 
 
 God the 
 Father. 
 
 God the 
 Son. 
 
 God 
 the Holy 
 Ghost. 
 
 19 
 
 Our Lord's 
 Sufferings. 
 
 Our Lord's 
 Resurrec- 
 tion. 
 
 Our Lord's 
 Ascension. 
 
 Our Lord's 
 Second 
 Coming. 
 
 Repent- 
 ance. 
 
 Forgive- 
 ness of 
 Sins. 
 
 The 
 Church. 
 
 St. Matthew xxviii. 19 
 
 19 
 
 
 10 
 
 
 
 
 19, 20 
 
 St. Luke xxiv. 
 
 49 
 
 49 
 
 49 
 
 Acts i.4,S 
 
 46 
 
 46 
 
 51 
 Acts i. 9 
 
 Acts i. 11 
 
 47 
 
 47 
 
 49 
 
 Acts i. 8 
 
 St. John XX. 
 
 17 
 
 17 
 
 22 
 
 
 9, '20, 
 28 
 
 17 
 
 xxi. 22 
 
 
 XX. 23 
 
 21,23 
 
 St. Peter, 
 
 Acts ii. 
 
 17 
 
 22, 23, 
 24 
 
 17, 3.3, 
 38 
 
 23 
 
 24, 31, 
 32 
 
 [JIark 
 
 xvi. 19.] 
 
 33 
 
 
 38 
 
 38 
 
 32 
 
 Acts iii. 
 
 13 
 
 13, 15 
 
 
 15 
 
 15 
 
 21 
 
 1921 
 
 19,26 
 
 19 
 
 15 
 
 Acts iv. 
 
 24 
 
 12, 27, 
 30 
 
 
 10, 27 
 
 10 
 
 
 
 
 
 
 Acts V. 
 
 30 
 
 31 
 
 32 
 
 30 
 
 30 
 
 31 
 
 
 31 
 
 31 
 
 32 
 
 Acts X. 
 
 34-36 
 
 38 
 
 38 
 
 39 
 
 40, 41 
 
 
 42 
 
 
 43 
 
 41, 42 
 
 St. Stephen, 
 Acts vii. 
 
 2, 32, 37, 
 55 
 
 52, 55 
 
 23, 33, 
 35 
 
 51 
 
 52 
 
 55, 56 
 
 55, 56 
 
 
 
 
 St. Paul, 
 Acts xiii. 
 
 17,23 
 
 28 
 
 30, 33, 
 34, 37 
 
 
 
 
 38 
 
 31 
 
 Heb. vi. 
 
 1 
 
 1,6 
 
 4 
 
 6 
 
 2 
 
 
 2 
 
 1,6 
 
 
 
 Such a coincidence goes far towards shewing that the 
 Apostles' Creed is a "Form of sound words" handed down 
 to us on the very highest authority. It may also convince us 
 that it would be an irreverent and uncritical error to speak of 
 it positively as a human composition. 
 
 The central position of the Creed in our JNIorning and Even- 
 ing Service gives it a twofold ritual aspect. Praise has 
 formed the distinctive feature of what has gone before, prayer 
 
 1 Haevet oil tie Creeds, i. 20.
 
 ^ornino; Pragcr. 
 
 197 
 
 forms tliat of what is to follow. The confession of our 
 Christian faith in the Creed is therefore [1] like a summing 
 up of tlie Scriptures that have been used for the praise of God 
 and the edification of His Church : and by its recitation we 
 acknowledge that it is 
 
 '* Him first, Him last, Him midst, and without end," 
 
 Whom we find in Moses, the Prophets, the Psalms, the 
 Gospels, and tlie Epistles. Not only in respect to ourselves, 
 as a fit reminder of this great truth, do we tlius confess our 
 faith, but also to the praise of God ; and hence the Rubric 
 directs the Creed to be " sung " (the word was inserted by 
 Bishop Cosin), if circumstances will permit, as the Nicene 
 Creed and the Athanasian Creed always have been. And [2] 
 the recitation of the Creed is a confession of that objective 
 faith which alone can give full reality to prayer ; hence it 
 is a foundation of, and introduction to, the Preces and the 
 Collects with which the Service concludes. "For this 
 reason it is, probably, that baptisms were ordered to take 
 place after the second lesson ; that so the admission of the 
 newly baptized might be followed by Uliirgical avowal, so to 
 speak, of that Creed, and saying of that Prayer, which, as a 
 part of the rite, have already been avowed and used. " ' 
 
 There are two customs connected with the recitation of the 
 Creed which require notice ; the one, that of turning to the 
 East, or towards the Altar, as representing the East, in say- 
 ing it ; the other, that of bowing at the holy Name of Jesus. 
 Both of these customs are relies of habits which have only 
 ceased to be universal (in the English Church, at leastl in 
 very modern times. 
 
 Clergy and people used formerly to look one way through- 
 out the Prayers and Creeds, that is, towards the Altar. " In 
 some churches," writes Thomdike," "the desk for the 
 Prayer Book looks towards the Chancel ; and fur reading of 
 Lessons we are directed to look towards the people. As the 
 Jews in their prayers looked towards the Mercy-seat or prin- 
 cipal part of the Temple [Ps. xxviii. 2], so Christians looked 
 towards the Altar or chief part of the church, whereof their 
 Mercy-seat was but a type. Christ in His prayer directs us 
 to Heaven, thougli God be evei'ywhere ; for Heaven is His 
 throne, and we look toward that part of the church which most 
 resembles it. Herein we con-espond to the Jewish practice. " 
 Before reading-desks were erected in the naves of churches, 
 the prayers were said in front of the Altar itself, as may be 
 seen in old prints ; while the Psalms were sung in the clioir 
 stalls : and this was a continuation of the ancient practice,'' 
 the otficiating clergyman always standing or kneeling in 
 the former place to say Creeds and Prayers. A\'hen pews as 
 well as reading-desks sprang up in churches, both congrega- 
 tion and clergy were often placed in any position that suited the 
 convenience of the carpenter ; but reverence still im|iolIed all to 
 turn towards the Altar during the solemn Confession of their 
 Faith. Hence this habit became e.xception.xl and prominent 
 instead of habitual ; and exceptional reasons were alleged in 
 support of it, when in fact they applied, with more or less 
 force, to the general posture of the worshipper ii. God's 
 House, as expressed in tlie preceding extract. Apart, also, 
 from symbolical explanations of this custom, it appeals to 
 ^30th the reason and the feelings, by forming tlie congrega- 
 tion into a body of which the clergyman is the leader, as 
 when a regiment marches into battle, or parailes before its 
 Sovereign lieaded by its otiicers : and there is no part of 
 Divine Service where this relation of priest and people is more 
 appropriate than in the open Confession of Christian Faith 
 before God and man. 
 
 Bowing at the holy N.ame of our Lord's Human Nature is 
 also an usage of general application, and was never intended 
 to be restricted to the Creed, although its omission there 
 would certainly be a more special dishonour to Him than 
 elsewhere. Wlien Puritan superstition sprang up in the six- 
 teenth century, the usage began to he dropped by many who 
 were seduced by controversy into greater respect for doctrines 
 of slighter importance than for that of our Lord's Divinity. 
 The Ciiurch then made a law on the subject of reverent 
 gestures in Divine Service, in the ISth Canon of 100;i ; in 
 which (after ordering that all shall stand at the Creed) is the 
 following clause, founded on the 52nd of Queen Elizabeth's 
 
 1 .Fkkf.man's rrinciptc4 vf Divine Service, i. 301. 
 
 » Thorndike's Beligiovs AssimbltM, p. 'j:!l. 
 
 3 The exact routine of the ancient iiracticc may lie seen in " II (if tin) 
 turning of the Chnir to the .Mlar." mie anions nevei-al extnets fioin tlic 
 Oonsuetndinary of Harura, jiriuted at the cud of Chambers' Tmiidalioii 0/ 
 the Santm Psulter, p. 434. 
 
 Injunctions, issued in 15.59: "And likewise, when in time 
 of Divine Service the Lord Jesus shall be mentioned, due and 
 lowly reverence shall be done by all persons present, as hath 
 been accustomed : testifying by these outward ceremonies 
 and gestures their , . . due acknowledgement that the 
 Lord Jesus Christ, the true and eternal Son of God, is the 
 only Saviour of the world, in Whom all the mercies, gi'aces, 
 and promises of God to mankind, for this life, and the life to 
 come, are fully and wholly comprised." This general rule of 
 the Church, and the explanation tlms authoritatively given, 
 apply with such special force to tlie use of this gesture in the 
 Creed that nothing further need be added on the subject.'' 
 
 § An Exposkori/ Paraplirase of Ike Apostles' Creed. 
 
 Ifor myself, as personally responsible for my faith to God 
 J and His Church, openly profess, to His glory, that I 
 
 believe, from my heart, with the assent of my reason and the 
 submission of my will. 
 
 In God the Father, by a mysterious, unintelligible manner of 
 paternity, Father of the uncreated, co-equal, and co- 
 eternal Son : Father also of all the regenerated, by their 
 adoption through His thus only-begotten Son : 
 
 Almighty, so that nothing is beyond His power which is con- 
 sistent with goodness ; knowing all things past, present, 
 and to come ; exercising authority over all things and 
 persons, and upholding all things by His universal and 
 omnipresent Providence : I believe that He was and is 
 the 
 
 Maker, that is, the original Creator of the original matter, 
 and the Disposer of that material in fit order, 
 
 of heaven, which comprehends all that has originally occu- 
 pied space beyond this world, 
 
 and earth, which comprehends all organic and inorganic 
 beings and substances within the compass of this world. 
 
 And I equally believe 
 
 In Jesus, perfect Man, in all the qualities of human nature, 
 
 Christ, anointed to be the Saviour of the ivorld, the High 
 Priest of a new order of priesthood, the King of Kings 
 and Lord of Lonls, 
 
 Hla only Son, eternally begotten, and tlierefore having such 
 a Sonship as none otiiers who call God Father can possess, 
 
 our Lord, being God, the Second Person in the Blessed 
 Trinity, as well as Man ; Lord of all by His Divine 
 Nature, Lord of the Church by His work of Redemption. 
 Thus I believe in the Paternal Sou of the Eternal Father, 
 in a Saviour Divine ami Human, 
 
 'WTio was conceived by the Holy Ghost, thi-ougli a mysterious 
 and nnintelligiblo operation, which mir.aculously super- 
 seded the ordinary law of nature, so that the Holy Child 
 Jesus was 
 
 Bom of the 'Virgin Mary, a holy maiden, ^\]u> tlius miracu- 
 lously became His mother that Ho, being born of a 
 Virgin and not of a wife, might be free from the sin of 
 our common origin, whicli is conveyed from' parent to 
 child by natural conception. Being thus born in our 
 nature, but without our .sin. He bore it as His own 
 through inf.ancy, childhood, and mature manhood; and 
 when the time \\a3 fully come, He ofi'ered it as a sacrifice 
 for our sins wlu-n Jlo 
 
 Suffered under Pontius PUate, the Roman Governor of Juda;a 
 and Jerusalem, and 
 
 Was crucified, by being nailed alive to a cross of wood, set 
 upright in the ground. Being thus crucified. His suffer- 
 ings were tlie greatest that had ever bef.illen any man, 
 being aggravated by the burden of sin which Ho, though 
 innocent, was bearing for our sakcs. Not through the 
 intensity of His sufferings, but of His own will, ife gave 
 lip His life when all was accomplished that could bo by 
 His pains, and then became 
 
 dead, through the separation of His Soul from His Body, in 
 the same manner as human beings ordinarily become so. 
 Being dead. His holy Body, still the Body of the Son of 
 God, w;is taken dnwn from the cross, 
 
 * On April 2S, l(;ii2, '• A proviso for being uncovered and for using 
 reverent gestuies at tlie time of Divine Service was twice read. 
 
 " But the matter being held proper for the Convocation, 
 
 " Ordml—Thnl such jiersons as slmll be employed to nianagc the Confer- 
 ence with the Lord.s, do intimate the desire of tliis House that it bo reconi- 
 meiwlcd to the Convocalion to take order for reverent and uniform gestures 
 iind demeanours to be enjoined at the time of Divine Service and preaching." 
 [Journ, HoMse of Commons.] 
 
 Bishoj) Kcnnett says that some additions to the Canon were proposed in 
 Convocation on May 12, liii;2, in cnuEequenco of this reeonimcndatiou 
 IKennett's Reg. jip. 071, «f.u, <ib4|, but no recoi.1 of tlio Acts of Convocation 
 remain to shew what Ihese were.
 
 igS 
 
 Q^oming Ipragcr 
 
 IT And after that, these Prayers following, all devoutly 
 kneeling; "the Minister first pronouncing with a 
 loud voice, 
 
 The Lord be with you. 
 
 Answer. 
 And -with thy spirit. 
 
 Minister. 
 
 II Let us pray. 
 Lord, have mercy upon lis. 
 
 Christ, have mercy vpon ns. 
 Lord, have mercy upon us.* 
 
 IT Then the Minister, Clerks, and people, shall say the 
 Lord's Prayer with a loud voice. 
 
 '/^UR Father, AVhich art in heaven, Hallowed 
 
 ^y be Thy Name. Thy kingdom come. Thy 
 
 will be done in earth. As it is in heaven. Give 
 
 IT lite Minister . . . 
 thy spirit. Trans- 
 forred to tliis pl.icc 
 fruiii the end of the 
 SutTrages in 1553. 
 
 Deinde dicantur Prcces Feriales hoc modo. 
 
 b The Creed, the 
 Lord's Prayer, and 
 the Suffrages fol- 
 lowed these versi- 
 cles III 1549. 
 
 c Luke II. 2-4. 
 
 [DoiiiNus vobiscum. 
 
 Et cum spiritu tuo. 
 
 Oremus.] 
 Kyeie elei.son. iii. 
 
 Christe eleison. iii. 
 Kyeie eleison. iii. 
 
 '' TDATER no-ster. Qui es in coelis ; sanctificetur 
 
 -L nomen Tuuui : adveniat regnum Tuum : fiat 
 
 voluntas Tua, sicut in ccelo, et in terra. Panem 
 
 Tie 
 
 He 
 
 and buried, with reverence and honour, but as the dead 
 bodies of other men are. And, while tlie dead Body of 
 tlie Sou of God was in the tomb, witli His living Soul 
 
 He descended Into hell, tliat He might there triumph over 
 Satan ; proclaim the glad tidings of salvation to all who 
 had ever died ; entirely release the souls of the righteous 
 dead from the power of .Satan ; and prepare a paradise 
 of rest in wliich they and all other righteous souls may 
 dwell until the Day of Judgement. 
 
 third day, after the evening of Friday, the whole of 
 Saturday, and a part of Sunday had passed, 
 rose again from tlie dead, reuniting His Soul to His 
 uncorrupted Body, so as to be again " perfect Man " in 
 respect to all tlic qualities that belong to sinless and 
 uusutfering human nature. Then 
 
 He ascended into heaven, after forty days, not as God only, 
 but as God and Jlan, 
 
 And sittetli on the right Land of God the Father Almighty, 
 receiving in His Human Nature, as well as in His Divine 
 Nature, the adoration of angels and men ; and by His 
 presence there making a continual intercession for us, and 
 being a Mediator between Divine and human nature for 
 ever. 
 
 From thence He shall come, the same holy Jesus AVho sufifered 
 and died, 
 
 to Judge, with a just, in-eversible, and yet merciful judgement, 
 
 the quicli, who sliall be alive at His coming, 
 
 and the dead, who sliall have died at any time from the 
 foundation of the world. 
 
 I believe, also, with equal faith, and equal assent of my 
 reason, 
 
 in the Holy Ghost, the Third Person of the Blessed Trinity, the 
 Strengthener and Consoler of tlie Church, Who ministers 
 in it the grace which the .Saviour has gained for it. 
 
 The holy Catholic Chxirch, which is the whole number of the 
 baptized, the mystical Body of Christ ; wliich was 
 founded by the twelve Apostles, and is continued in 
 existence by the perpetuation of an Episcopal ministiy ; 
 which, by the merciful Providence of the Lord, liolds the 
 true Faith ; which is divided into many separate bodies, 
 all having their own bishops, and is yet one by being 
 united to Christ, our Spiritual and Ministerial Head. I 
 liliewise believe in 
 
 The Communion of Saints, that is, the Union in Christ of all 
 who are one with Him, whether they are among the 
 living in tlie Church on earth, tlie departed in paradise, 
 or the risen saints in heaven. I also believe in 
 
 The Forgiveness of sins, by the ministration of Christ's Church 
 in Baptism and in Absolution, 
 
 The Resurrection of the body, when it shall be, as now, my 
 own very body, and reunited to my soul, 
 
 And the Life everlasting, wherein the bodies and souls of all 
 who have ever lived will live for ever, they that have 
 done good in never-ending happiness, and they that have 
 done evil in never-ending misery. 
 
 And, lastly, I reiterate my assent to all these truths, in the 
 presence of God and man, by solemnly adding 
 
 Amen. 
 
 [For notes relating to the use of the Creed at Baptism, and 
 to the Forms of it so used, see the Baptismal Service.] 
 
 THE SUFFRAGES OR PRECES. 
 
 The portion of the daily Service which comes between the 
 Creed and the first Collect was translated, w-ith some altera- 
 tions, from the Preces Feriales inserteil among the Preces et 
 Memoria Communes of the Salisbury Portiforium. In 1552 
 the Dominus vobiscum and Oremus were prefixed : and the 
 "Clerks and people" (meaning, of course, the quire singers 
 or " lay Clerks " and people) were directed to say the Lord's 
 Prayer as well as the Slinister. 
 
 In the ancient form of the Service the Kyrie Eleison 
 was left untranslated in the Greek, like the Alleluia, from a 
 special reverence for the original words, and also as a sign of 
 the universality of the Church's prayers. They are still said 
 in Greek in tlie Litany used in Convocation. Each Kyrie and 
 Christe was also repeated three times. The Lord's Prayer 
 was said privately by the Priest as far as the last clause, 
 which was long tlie custom of the Church, the Et ne nos, etc., 
 being repeated aloud, that the people might then join. This 
 custom was abolished in 1552. In some cases it appears that 
 the whole was said privately by Clergy and people ; and then 
 the last two clauses were said again aloud. [See Transl. Sar. 
 Psalter, U, n.] 
 
 The six versicles and their responses are modified from the 
 ancient form ; of which the following is a translation, as far 
 as the Miserere : ' — 
 
 I said. Lord, be merciful unto me : 
 
 Heal my soul, for I have sinned against Thee. 
 Turn us then, God our Saviour ; 
 
 And let Thine anger cease from us. 
 Let Thy merciful kindness, Lord, be upon us : 
 
 Like as we do put our trust in Thee. 
 Let Thy priests be clothed witli righteousness : 
 
 And let Tliy saints sing with joyfulness. 
 Lord, save the King : 
 
 And hear us in the day when we call upon Thee. 
 .Save Thy servants and Thy handmaidens : 
 
 Trusting, my God, in Thee. 
 Lord, save Tliy people, and bless Thine inheritance • 
 
 Kule them, and set them up for ever. 
 Lord, grant us peace in Thy strength : 
 
 And abundance in Thy towers. 
 Let us pray for the faithful departed. 
 Grant them, Lord, eternal rest : 
 
 And let perpetual light shine upon them. 
 Hear my voice, Lord, when I cry unto Thee : 
 
 Have mercy upon me, and hear me. 
 
 After which preces, the fifty-first Psalm was said from 
 beginning to end, and three more versicles, which are given 
 at p. 200. 
 
 It will be observed that the first of our versicles with its 
 
 1 There Is enough analogy between the Suffrages of the Western Church 
 and the Ectene or Great Collect of tlie Eastern to lead to the conviction 
 that both have a conunnn origin.
 
 aborning prapcr. 
 
 199 
 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive tlieni that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amer 
 
 IT Then the Priest standing up shall say, 
 "0 Lord, shew Thy mercy upon us. 
 
 Answer. 
 And grant us Thy salvation. 
 
 Priest. 
 '0 Lord, save the Queen. 
 
 Answer. 
 And mercifully hear us when we call upon 
 Thee 
 
 Priest. 
 
 ■'Endue Thy ministers with righteousness. 
 
 .1 Ps. 85. 7. 
 A [From Festival 
 aud Litany Preces.J 
 
 ^Ps.Jo. 9. (LXX.) 
 
 */Ps. 132. 9. 16. 
 
 nostrum quotidianum da nobis hodie : et dimitte 
 nobis debita nostra, sicut et nos dimittimus 
 debitoribus nostris : et ne nos inducas in teuta- 
 tionem : sed libera nos a malo. Amen. 
 
 *[Ostende nobis, Domine, misericordiam Tuam. 
 
 Et salutare Tuum da nobis.] 
 
 Domine, salvum fac regem. 
 
 Et exaudi nos in die qua invocaverimus Te. 
 
 Sacerdotes Tui induantur justitiam. 
 
 response is not found among the above ferial Suffrages. It 
 was taken from anotlier set which were used on festivals, and 
 is also found at the beginning of a somewhat simihar set used 
 every Sunday at the Bidding of Prayers. The Latin form of 
 these latter is as follows : — 
 
 Ostende nobis, Domine, misericordiam tuam. 
 
 Sacerdotes tui induantur justitiam. 
 Domine, salvum fac regem. 
 
 Salvos fac servos tuos, et ancillas tuas. 
 Salvum fac populum, Domine, et benedic hiereditati tu;e. 
 
 Domine, hat pax in virtute tua. 
 Domino, e.xaudi orationem meam. ' 
 
 The fifth versicle and its response are also different in the 
 existing fiirm. In tlie ancient Prymer this appears in the 
 following shape, before the Evening Collect for Peace ; — 
 
 Anl. Lord, jyue pees in cure daies, for there is noon othir 
 that shal fy?te for us, but thou lord oure god.'' 
 Vers. Lord, pees be maad in thi vertu. 
 liesp. And plenteousness in thi toures. 
 
 The Latin is : — 
 
 Da pacem, Domine, in diebus nostris. 
 Quia non est alius qui pugnet pro nobis 
 nisi tu Deus noster. 
 
 The sixth versicle and its response are taken from the fifty- 
 first Psalm, which followed the Ferial Preces at Mattins aud 
 Vespers. 
 
 It will also be observed tliat the petition for the Sovereign 
 and that for the Ministers of the Churcli have exchanged 
 places in the course of their adaptation to modern use. This 
 ch.ange first appears at the end of the Litany in Hilsey's 
 Primer of 1,539. The reason why tlie Prayer for the Sovereign 
 is put before that for the Clergy is, not that tlie secular 
 power may be honoured above the Churoli, but that the 
 supreme sovereign .authority of the realm may be recognized 
 before the clerical part of tlic Clnirch.^ 
 
 The nuitUcil salutation with wliich this portion of the daily 
 Office begins is to be said while tlie people are yet standing, 
 as they were during the recitation of the Creed; "the 
 Minister first pronouncing " it "with a loud voice " (and turn- 
 ing to the people), before "all devoutly kneeling," juiii in the 
 lesser Litany. It is of very ancient ritu.al use [see Cunc. Wis. 
 0. v. A. D. 440], and is believed by the Eastern Church to have 
 been handed down from the Apostles. Its oflioe is to make 
 a. transition, in connection with the lesser Lit.any, from the 
 service of praise to th.at of supplication : and also to give 
 
 1 Tlioso are pivcn from Maskkll's Momnii^nta Ritualia, iii. 403, but tlic 
 people's responses are omitted. In CiiAMnERs' Ti-anslattoii, oftheSarum 
 I'mltcr the cnniplete form lias been compiled. 
 
 2 Hishop Cosin altered this versicle tu a form which was intended to con- 
 ciliate Puritan objectors, writing', " Because there is none other that savetli 
 us fr,)m our enemies, but only Thou, O God." The alteration was not 
 apitroved by the Revision Committee, and was erased. 
 
 » The same order is to bo fr)und in old formularies ; e.g. In the Sacra- 
 mcntary ofOrimoIdus, printed by I'amelius in his Liturgicon, i. ill, where 
 there is a Benedictio super Regem t'-tnpnrc Syiiodi, fotlovfd by one for the 
 Clercy and people. 
 
 devotional recognition to the common work in which Priest 
 and Laity are engaged, aud tlie common fellowship in which it 
 is being done. The same salutation is used in the Confirma- 
 tion Service, after the Act of Confirmation, and before the 
 Lord's Prayer ; but in this case the lesser Litany is not 
 connected with it. The constant use of this mutual Bene- 
 diction or Salutation should be a continual reminder to the 
 laity of tlie position which they occupy in respect to Divine 
 Service : and that, although a separate order of priesthood is 
 essential for the ministration of God's worship, yet there is 
 a priesthood of the Laity by right of which they take part 
 in that worship, assuming their full Christian privilege, and 
 making it a full corporate offering of the whole Christian 
 body. Nor should we forget, in connection with it, the pro- 
 mise, "Lo, I am with you alway, even to the end of the world." 
 
 The lesser Litany is an ancient and Catholic prefix to the 
 Lord's Prayer, which is only used without it in the celebra- 
 tion of the H0I3' Communion, the Administration of Baptism, 
 and in Confirmation, and at the beginning of Morning and 
 lOvening l'r,ayer. In the latter case its omission is supplied 
 by the Confession : in the cithers the use of the Lord's Pr.-iyer 
 is Eucharistic, as will be shewn in the notes appended to it in 
 the Communion Service. In this part of his Prayer Book 
 Bishop Cosin added the second recitation of each versicle as 
 an " Aitsicer,' so as to make the lesser Litany here identical 
 with that in the Litany itself. This probably represents the 
 proper way of using it in Divine Service, as it was thus 
 repeated three times in the .S.alisbury Use. In, its original 
 form tliid lesser Litany consisted of Kyi-ie Eleison nine times 
 repeated : Vmt tlie Western Church has alwaj's used Cliristc 
 P'-leisijii as the second versicle. Its threefold form is analogous 
 to that of the Litany, which (>|pl'ii3 with separate prayers to 
 each Person of tlie Blessed Trinity.'' This form renders it 
 a most fitting introduction to the Lord's Prayer : and the 
 I 'liureh h.as so distinctly adapted the lesser Litany for that 
 purpose, that we may well feel a reverent obligation to use 
 it on all occasions when the Lord's Prayer is said. Such 
 an usage appeals, too, to the instinct of Christian humility, 
 wliich shrinks from speaking to God even in the words taught 
 us by our Lord, without asking His mercy on our act of 
 jirayer, influenced, as it must needs be, by the infirmities of 
 (piir nature, and inii)crfcct as it must ajipear to the all-pene- 
 tr.ating Eye. 
 
 Tlie Lord's Pr.ayer, as used in this place, has a different 
 intention from that with which it was used at the opening 
 of the Service, and is by no means to be looked upon as an 
 accidental rcpetitiim arising from the condensation of several 
 shorter services into one longer. In the former place it was 
 used with reference to the .Service of Praise and Prayer in 
 which the Church is engaged. Here it is used with reference 
 to the necessities t:f the Church for the coming day ; preceding 
 the detailed jirayers of the versicles which follow, and of the 
 Collects which ni.ikc up the remainder of the Service. 
 
 Tlicn the PriiM .ilniidiiiii tip shall sa]i'\ This Rubric con- 
 tinues the ancient practice, applying it to the whole of the 
 
 * Tho Mirror also explains the triple repetition of each Kyrie as a 
 I'l'ayer in each case against sins of thought, word, aud deed.
 
 200 
 
 aborning Prapcr. 
 
 Answer. 
 
 
 
 And make Thy chosen people joyful. 
 
 
 Et sancti Tui exultent. 
 
 Priest. 
 
 
 
 "0 LoED, save Thy people. 
 
 a Vs. 28. 9. 
 
 Salvuni fac populum Tuum, Domine. 
 
 Answer. 
 
 
 
 And bless Thiue Inheritance. 
 
 
 Et benedic hieredituti Tuas. 
 
 Priest. 
 
 
 
 *Give peace in our time, Lord. 
 
 i2Kiiigsso. 19. Fs. 
 
 [Da pacem, Domine, in diebus nostris. 
 
 Answer. 
 
 ^[Ami'ph. to Collect 
 lor Peace.] 
 
 
 Because there is none other that fighteth for us, 
 
 
 Quia non est alius qui pugnet pro nobis nisi 
 
 l>ut only Thou, God.'' 
 
 rfPs.29. ii.S:6o. II. 
 2 Chrou. 32. 8. 
 
 Tu, Deus noster.] 
 
 Priest. 
 
 
 
 ' God, make clean our hearts within us. 
 
 c Ps. 51. 10, 11. 
 
 ^ [Cor mundum crea in me, Domine. 
 
 Answer. 
 
 / 1 1'b. Miberere lilei 
 Deus.J 
 
 
 ■^And take not Thy Holy Spirit from us. 
 
 g Gen. 6. 3. Rom. 
 8.9. 
 
 Et Spiritdm Sanctum Tuum ne auferas a me.] 
 
 versioles, instead of only to a portion. ^ The old Rubric after 
 the Miserere, which followed the versicles above given, was 
 "Finito Psalmo solus sacerdos erigat se, et ad gradum chori 
 accedat ad Matutinas et ad Vesperas, tunc dicendo hos ver- 
 sus : — 
 
 Exurge, Domine, adjuva nos 
 
 lit libera nos propter nomen tuum. 
 
 Domine Deus virtutum, converte nos. 
 
 Et ostende faciem tuam, et salvi eriinus. 
 
 Domine, exaudi orationem meam. 
 Et clamor mens ad te veniat. 
 Dominus vobiscum. 
 Et cum spiritu tuo. 
 Oremus. 
 [Deinde dicitiir (Iratio }>rop)'ia. . . ■]" 
 From this it appears that the collect, as well as the versicles, 
 were to be said standing. In the MS. of the Prayer Book the 
 Rubric was originally written, "Then the Priest standing Uji, 
 and so continuintj to the end of the Service;" but the latter 
 words were erased by a later hand, and are not in tlie Sealed 
 Books. The intention of the Reformers seems indeed to have 
 been that, throughout the Prayer Book, the Prie.st should 
 kneel witli the people in confessions and penitential prayers, 
 but stand, as in the Communion Office, while offering all 
 other prayers. That the practice of standing continued to 
 be observed in the middle of the seventeenth century is shewn 
 by the question which Baxter asked in 1660, "Why doth the 
 Minister stand in prayer, even in the Sacrament prayer, 
 while the people kneel ? " [Baxter's Defmee of the ProposaU, 
 etc., § 30.] But this posture has been almost universally 
 set aside in Morning and Evening Prayer, except during the 
 recitation of tliese versicles ; and its revival would be repug- 
 nant to natural feelings of humility. It was originally ordered 
 as a sign of the authoritative position ■n'hich the Priest occupied 
 as the representative of the Church ; and official gestures 
 ought not to be ruled by personal feeling. But at the same 
 time the established \isage makes a good ritual distinctinn 
 between the prayers of the ordinary offices and those of the 
 Eucharistic Service. 
 
 The same great truth as to the priesthood of the Laity, 
 which has already been referred to, is again brought out 
 strongly in the versicle and response, " Endue Thy ministers 
 with righteousness ; And make Thy chosen people joyful." 
 It is impossible not to identify the latter words, in their 
 Christian sense, with the words of St. Peter, "But ye are a 
 cliosen generation, a royal priesthood, an holy nation, a pecu- 
 liar people. Unit ye should shew fortli the 2>raises of Him Who 
 hath called you out of darkness into His marvellous light ; " 
 and in a preceding verse of the same chapter, " Ye also, as 
 lively stones, are built up a spiritual house, an holy priest- 
 hood, to offer up spiritual sacrifices acceptable to God by Jesus 
 Christ. " [1 Pet. ii. 5, 9.] This subject is treated of at greater 
 
 1 But, as a general rale, " Preces" were said kneeling (except at Christ- 
 mas, and from Easter to Tinnity), and " Oratioues " were said standing. 
 
 length in the notes on the Confirmation Service ; but the doc- 
 trine, or rather the practice of the doctrine, pervades the 
 Prayer Book ; the whole system of resi5onsive worship being 
 founded upon it. See also a note on the "Amen" of the 
 Laity at the consecration of the Blessed Sacrament. 
 
 It is a happy ritual accident that the Suffrages give the key- 
 notes of the Collects and Prayers which follow. The first 
 couplet indicating the Collect of the Day, always a general 
 prayer for mercy and salvation ; the second the Prayer for the 
 Queen ; the third and fourth couplets the Prayer for the 
 Clergy and People ; they/7V/i the Morning and Evening Collects 
 for Peace and Against all perils ; and the sixth couplet the 
 Collect for Grace to live well. 
 
 THE THREE COLLECTS. 
 
 All Ineeliiiij] See the preceding remarks on this posture in 
 the Preces. It is only necessary here to add that the words, 
 " The Priest standing up, and sa,ying, Let us pray. H Then 
 the Collect of the Day," followed those of the present Rubric 
 until 1552, representing the old usage of tlie Church. As this 
 direction was thrown further back, and no direction for the 
 Priest to kneel inserted in its place hi re, the Rubric appears 
 to order the same posture at the versicles and the collects, as 
 has been already shewn. 
 
 § The First Collect, of the Day. 
 
 Tlie centr.al point of all Divine AVorship, towards which 
 all otiier sur\'ices gravitate, and around which they revolve, 
 like planets round a sun, is the great sacrificial act of the 
 Church, the offering of the Holy Sacrament. The ordinary 
 services of Mattins and Evensong are therefore connected with 
 it ritually by the use of the collect "that is appointed at the 
 Communion," to wdiich preceilence is given over all other 
 prayers excei)t the Lord's Pra3'er, ami the versicles from Holy 
 Scripture. This collect is the only variable prayer of the Com- 
 munion Office, and it is almost always built up out of the ideas 
 contained in the Epistle and Gospel appointed for the Sunday 
 or other llolyday to which it specially belongs ; these latter, 
 again [see Introduction to Collects, etc.], being selections of 
 most venerable antiquity, intended to set a definite and dis- 
 tinctive mark on the day with which they are associated. 
 Thus the first Collect of Jlorning and Evening Prayer fulfils 
 a twofold office. First, it connects those services with the 
 great act of sacrificial worsliip which the Church intends to be 
 offered on every Sunday and Holyday (at least) to her Lord ; 
 and, secondly, it strikes the memorial keynote of the season, 
 linking on the daily services to that particular phase of our 
 Blessed Lord's Person or Work which has been offered to our 
 devotion in the Gospel and Epistle. And as all Divine Wor- 
 ship looks first and principally towards Him to "Whom it is 
 offered, so it must be considered that these orderly variations 
 of the collect are not ordained chiefly as a means of directing 
 the tone of thought anil meditation with which the worship- 
 pers approach Him, but as a devotional recognition and
 
 corning Praj^cr; 
 
 20I 
 
 H Theu shall follow three Collects : The first of The 
 Day, which sliall be the same that is appointed at 
 theConimimiou ; The second for Peace ; The third 
 for Grace to live well. And the two last Collects 
 shall never alter, but daily be said at Morning 
 Prayer throughout all the Year, as followeth ; "All 
 Uueehng. 
 
 f The Second Collect, for Peace. 
 
 OGOD, Who art the Author of peace and 
 Lover of concord, in knowledge of Whom 
 standeth our eternal life, ^\^lose service is perfect 
 freedom ; Defend us Thy humble servants in all 
 assaults of our enemies ; that we, surely trusting 
 iu Thy defence, may not fear the power of any 
 adversaries ; through the might of Jesus Christ 
 our Lord. Amen. 
 
 O 
 
 ^ The Third Collect, for Grace. 
 LORD, our heavenly Father, Almighty and 
 everlasting God, Who hast safely brought 
 
 [1662]. After <w 
 /oltoTveth in 1549 
 only was. The 
 I'riest slauding 
 tip, aud sayittg, 
 I-ctnspray. Then 
 the Coiled 0/ the 
 Day. 
 
 * Sar. Man. Crc- 
 
 cor, and Gelas. 
 Missa pro pace. 
 Mur. i. 727, ii. 203. 
 c Comp. SENECA 
 lie yttit ieata, c. 
 XV.. "Deo parere, 
 libertas est. ' 
 
 <^ Snr. Prime. 
 Cre^. Orationes 
 ad Matutinas, 
 Men. p. 212. 
 
 ''nP\EUS Auctor pacis ct Amator, Quern nosse 
 J—^ vivere : Cui servire, regnare est ; protege 
 ab omnibus impugnationibus supplices Tuos ; ""ut 
 qui in defensioue Tua confidimus, nuUius hostili- 
 tatis arma timeamus. Per Jesum Christum 
 DoMiNUM nostrum. Amen. 
 
 'TAOMINEsancte, Pater Omnipotens, leterne 
 J-^ Deus, Qui nos ad principium hujus diei 
 
 memorial before God of the change of times and seasons which 
 He Himself has ordained botli in the natural and tlie spiritual 
 world. "He hath appointed the moon for certain seasons, 
 and the sun knoweth his going down. " So the division of 
 our time from week to week lias been marked out by the 
 Divine Hand in the rest of the Creation Sabbath and the 
 triumph of the Resurrection Sunday ; and each week of the 
 year is also distinguished by the Church with some special 
 reference to acts or teachings of her Divine Master, which she 
 commemorates day by day at Mattins and Evensong, as well 
 as at her chief service of the week. 
 
 The following rules will be found practically useful as 
 regards the use of the first Collect, and for convenience those 
 reluting to Evensong are included, as well as those more pro- 
 perly belonging to this p.ige : — 
 
 1. The Sunday Collect is to be said from the Saturday 
 evening before to the Saturday moniing after, inclusive. 
 
 2. Festival Collects are invariably to be usetl on the evening 
 before the festival, whether it is kept as a vigil or not. ^Vhen 
 the vigil is kept on a Saturday, the festival being on the 
 Monday following, the Collect of the latter is not to be said on 
 Saturday evening ; but on Sunday evening it should be said 
 before the Sunday Collect. 
 
 3. The Sunday Collect ordinarily gives way to the Collect of 
 any festival which occurs on the Sunday, that for the festival 
 being said first, that for the Sunday second. 
 
 4. But if any festival occurs on any of the following Sundays, 
 the Festival Collect is said second, that for the Sunday being 
 said first. 
 
 Advent Sunday. Sundays in Lent. 
 
 4th Sunday in Advent. Easter Day. 
 
 Septuagesima Sunday. Sunday after Easter. 
 
 Sexagesima Sunday. \\'liitsun Day 
 
 Quinquagesima Sunday. Trinity Sunday. 
 
 The same rule is applicable to Ash-Wcdnesilay, Maundy 
 Thursday, Good Friday, Easter Even, and Ascensimi Day. 
 
 But on Qther week-d.ays following the above Sundays, a 
 Festival Collect should take precedence of the Sunday Collect, 
 as the Collects of the threedays after Christmas take precedence 
 of that of Christmas Day. [•Sen further the Table iu tlie In- 
 troduction to the Coll. Ep. and Gosj^.] 
 
 .">. The following are special usages connected >\ ith several 
 days and seasons : — 
 
 /Advent Sunday is to be used until, ami including, tlie 
 
 morning of December "24. 
 Christmas Day is to be used until, and including, tlio 
 morning of December 31. 
 ._ Circumcision is to be used until, and including, the morning 
 •i, of January 5. 
 
 ■g I'jpiphany is to bo used until, and including, the morning 
 -3 of the Saturd.ay following. 
 
 j2 jQuinquagesima is to be used until, and including, the even- 
 ^ iug of the Tuesday following. 
 
 ;~ Ash-Wednesday [alone] is to be used iintil, and includ- 
 ^ ing, the moniing of tlie Saturday following. 
 
 Ash-AVednesday is to bo used after all others until, and 
 including, the morning of the Saturday before Easter Day. 
 Ascension Day is to be used until, and including, the 
 \ morning of the Saturday following. 
 
 § The Second Colleet, for Peace. 
 
 This beautiful prayer is translated from one which was 
 used at Lauds in the ancient services, and was also the Post- 
 Communion of a special Eucharistic Office on the subject of 
 peace. It appears in the Sacramentaries of Gelasius and 
 Gregory the Great, and has probably been in use among us at 
 Mattins ever since the time of the latter, nearly thirteen 
 centuries. 
 
 It must be taken as a prayer for the peace of the Church 
 Militant, even more than as one for that of the Christian 
 warrior : a devout acknowledgement iu the case of both that 
 the events of every day are ruled by the Providence of 
 Almighty God, 'Who doetli according to His will in the army 
 of Heaven, and among the inhabitants of the earth ; and none 
 can stay His hand, or say unto Him, " What doest Thou ? " 
 'J'he expression, "In kno\\'ledge of Whom standeth our eter- 
 nal life," is founded on our Lord's words, "And this is life 
 eternal, that they might know Thee the only true God, aud 
 .Jesus Christ, Whom Tliou hast sent. " [John xvii. 3.] The 
 following beautiful and terse phrase, " AMiose service is 
 perfect freedom " (though inferior to the " \Vhoni to serve is 
 to reign" of the Latin'), is a dailj- reminder to us of our 
 position as soldiers of Clirist, bound to Him as those who have 
 vowed to " continue His faitliful soldiers aud servants unto 
 their lives' end," but yet bound by the yoke of a loving Cap- 
 tain, Whose object is to save us from the slavery of sin and 
 carry us on to the eternal freedom of Heaven. There is a 
 mixture of humility and conlidencc in this Collect, which fits 
 it well for the lips of those who are faithfully endeavouring to 
 do tlieir duty day by day. Tliey "seek peace and pursue it, " 
 yet know that spiritual enemies are ever on the watch to 
 assault them : they know their danger, yet have no fear for 
 the end while the might of Him Who "goes forth conquering 
 and to conquer" is given for their defence : of Him Wlio can 
 .say to the troubled waves around the ark of His Church, 
 " Peace, be still." 
 
 § The Third Colled, for Grac: 
 
 Tliis Collect occupied a similar position in the Prime Office 
 of the ancient use of the Church of Englaml as it does iu our 
 ju'esent Morning Prayer. It is found iu Menard's edition of 
 (iregory the (Sreat's Sacramentary, among the "Orationes ad 
 Matutinas lucesccnte die ; " and is of almost as venerable an 
 .antiquity as the preceiling one. It will be interesting to 
 notice tile tlifrerence between the old English use given above, 
 the Honiaii use, and the ancient form in which the Collect 
 appears in the Sacramentary of St. Gregory. 
 
 * There is a toiicliiiig memorial of the comfort given by llit'sc words in 
 an inscriptiou which remaitis in the IBeauchamp tower of the Tower of 
 Loudon : — 
 
 DKO SERVlRE 
 
 I'ENITKNTIAM INIRE 
 
 FATO OUEDIBE 
 
 REONARE EST 
 
 A POOLE 
 
 15G4 
 
 1 H S 
 
 Avtlinr ronle was dainmiit of tlic royal dukedom of Clarence, and, with 
 his brother Edmnnd, died a prisoner in the Tower.
 
 202 
 
 corning prapcr. 
 
 us to tlie beginning of tliis day ; Defend us in 
 the same with Thy mighty power ; and grant that 
 this day we fall into no sin, neither run into any 
 kind of danger ; but that all our doings may be 
 ordered by Thy governance, to do always that is 
 righteous in Thy sight; through Jesus Christ 
 our LoKD. Amen. 
 
 rt IT In Quires and places where they sing, here followeth 
 
 the Anthem. 
 Then these five Prayers following are to be read here. 
 
 Except when the Litany is read ; and then only 
 
 tlie two last are to be read, as they are there 
 
 placed. 
 
 IT A Prayer for tlie Queen's Majesty. 
 
 OLOED our heavenly Father, high and 
 mighty, King of kings. Lord of lords, the 
 only Euler of princes. Who dost from Thy throne 
 behold all the dwellers upon earth ; Most heartily 
 we beseech Thee with Thy favour to behold our 
 most gracious Sovereign Lady, Queen VICTORIA; 
 and so replenish her with tlie grace of Thy Holy 
 Spirit, that she may alway incline to Thy will, 
 
 a From this Rubric 
 to the end of the 
 Service was all 
 added in 1661, 
 
 b " Domine, Deus 
 Oiniiipotens, Rex 
 ret;uiii. et Domi- 
 iitis dominantiuin, 
 .-Hterne Pontifex. " 
 etc. [Circa A.D, 
 500. Martene, i. 
 812.1 
 
 c Bool: of PriVi^:e 
 Payers. I545-4'S'. 
 and Prynier, 1553, 
 
 pervenire fecisti ; Tua nos hodie salva virtute ; et 
 concede ut in hac die ad nullum declinemus 
 peccatum ; nee ullum incurramus periculum, sed 
 semper ad Tuam justitiara faciendara omnis 
 nostra actio Tuo moderamine dirigatur. Per 
 Jesusi ChristuiM Dominum nostrum. Amen. 
 
 '(~\ LORDE Jesu Christe, moste high, most 
 vv mightie kyng of kynges, lorde of lordes, 
 the onely rular of princes, the very sonne of 
 god, on whose ryghte hande syttyng, dooest 
 from thy throne boholde all the dwellers upon 
 earth : with mooste lowly hertes we beseche the, 
 vouchesafe with fauourable regard to behold our 
 most gracious soueraigne lorde Kyng Edwarde 
 
 Ore<jorian. 
 
 Deus, qui nos ad principiuni 
 hujus diei pervenire fecisti, da 
 nobis hunc diem sine peccato 
 transire ; ut in nuUo a tuis 
 semitis declinemus ; sed ad 
 tuam justitiam faciendam nos- 
 tra semper procedaut eloquia. 
 Per. 
 
 liom'tH. 
 
 Domine Deus oniuipotens, 
 qui ad principiuni hujus diei 
 nos pervenire fecisti ; tua nos 
 liodie salva virtute, ut in hac 
 die ad nuUum declinemus pec- 
 catum, sed semper ad tuam 
 justitiam faciendam nostra 
 procedant eloquia, dirigantnr 
 cogitationes et opera. Per 
 Dominum. 
 
 The Koman was the same both before and after the reform 
 of the Breviary : and the difference between it and our own 
 shews the independent character of the English rite ; furnish- 
 ing evidence also that our own reformers used the Salisbury, 
 and not the Pioman Breviary, for tlieir translations. 
 
 One of the prayers in the Morning Office of St. Basil 
 also bears considerable resemblance to the Collect for 
 Grace, sufficient to indicate a common origin. It is thus 
 given by Freeman in his Princljiks of Dioinc Sei-fke, i. 
 222 :— 
 
 '0 Qebs 6 aiibvios, to dvapxot^ Kal dtSiop . . , [Ps. xc. 1.] 
 Xo.pi<rat 7)p.1v ^v rrj Trapovur) i]fJ.ep(} €i'apecTT€7y aoL, Sta^i'Xdrrajy 
 7;/xas airb ?rdir»)s ap.apTia! Kal vaiyrp woi'ipa^ Tr^odtew!, pv6p,eyo! 
 ^/xas dirb ^Aovs Tmopivov ij/x^pas Kal irdffrji dfTiK^tfxifTjs 
 5vvdp,ews. 
 
 [From Seconil Prayerl : — 
 
 TO. Tuic x^^P^^ ripiCiv ^pya, . . . irpdrTnv i]fj.ds rd aoi et'd/^ctrra 
 Kal 0:'\a, euoototjof. 
 
 This Collect was placed here as the end of Mattins in 1549, 
 a most appropriate prayer with which to go forth to the 
 work that each one has to do. In the Rubric it is called a 
 prayer " for grace to live well," and Bishop Cosin wished to 
 insert this full title above the Collect as a sign of the object 
 for which it is utiured. In a few terse words it recognizes 
 the dependence of all for spiritual strength on the grace of 
 God, our position in the midst of temjitations to sin, and the 
 power to do good works well pleasing to God when our doings 
 are under His governance. As a prayer bearing on the daily 
 life of the Christian, it may be taken as a devotional parallel 
 to the well-known axiomatic definition of Christian practice, 
 that it is "to do my duty in tliat state of life unto which it 
 shall please God to call mc. " 
 
 The Rubrics which follow tlie three Collects are of more 
 importance than they have usually been considered. The first 
 directs that "IT In Quires and places where they sing, here 
 followeth the Anthem." The Anthem itself is spoken of at 
 length in another place. All that is necessary to mention 
 here in connection with it is, that [1] although this Rubric 
 was not in the Prayer Book in the time of Queen Elizabeth, 
 there is historical evidence of an Anthem being sung at the 
 conclusion of the Service, of which our modern organ voluntary 
 
 is probably a survival : and [2] that Anthems were clearly 
 not contemplated, except in " Quires and places where 
 they sing," Cathedrals, Royal Chapels, Collegiate Churches, 
 etc. 
 
 This gives considerable force to the word "Then "in the 
 following Rubric: " H Then these five Prayers following are 
 to be used," etc.; for it is clear that, the two Rubrics 
 being placed where they are at the same time, the "Then" 
 of the second derives its meaning entirely from the words 
 which inunediately precede it in the first Rubric. 
 
 From this the conclusion may be drawn that where an 
 Anthem does not follow the third Collect, the five remaining 
 prayers are not to he said, but the Morning Prayer terminated 
 (as it was for a hundred years after the Reformation, by 
 express rule) at tlie third Collect. This view of the second 
 Rubric is confirmed by the "as they are there placed " which 
 concludes it. 
 
 An explanation of such an usage may be found in the 
 difference of position between ordinary parish churches and 
 the churches defined by the expression, "Quires and places 
 where they sing." The latter are of a more representative 
 character than the former, and usually in a more public 
 situation ; and in these the daily commemoration of the 
 Sovereign, the Royal Family, and the Clergy becomes a 
 ))ublio duty in a higher degree than in village or other 
 churches where the service is usually of a moi'e humble 
 character. 
 
 Where the length of Morning and Evening Prayer is there- 
 fore an oljstacle to the use of Daily Serriee, this Rubric pro- 
 vides (accidentally, perhaps, yet effectually) for the diflficulty ; 
 and shews that there is an elasticity about the Prayer Book 
 here, as elsewhere, which makes it capable of meeting the 
 varied requirements of social life. Perhaps the idea of an 
 universal Daily Mattins and Evensong was dying out when 
 the additions were made to the beginning ami the end of the 
 Services, or a more distinct Rubrical provision would have 
 been made, limiting their general use to particular churches 
 I'll week-d.ays, and ordering it for all on Sundays. 
 
 This subject is further illustrateil by some Visitation 
 Articles in wl'.ich "Short Morning Prayers " are mentioned. 
 "Appended to the Gloucester Articles for 1C34 is the follow- 
 ing advertisement : ' That every Incumbent or Curate 
 endeavour (as far forth as he can), especially in market towns, 
 to read short Morning Prayers at six o'clock before men go 
 to their labours.' In 1G40 it is rather varied: 'That short 
 Morning Prayers be read in market towns, and in all other 
 places where conveniently it may be.'" [L.iTHEUKY's Hint. 
 P. Book, p. 163.] 
 
 THE FIVE PRAYERS. 
 
 These prayers were inserted in this place in 1601, apparently 
 at the suggestion of Bishop Cosin made in liis Amended 
 Prayer Book. Some of them had been previously in use in
 
 aborning praper. 
 
 201 
 
 and walk in Thy -vvay : Endue her plenteously 
 with heavenly gifts ; grant her in health and 
 wealth long to live ; strengthen her that she may 
 vanquish and overcome all her enemies ; and 
 finally, after this life, she may attain everlasting 
 joy and felicity ; through Jesus Christ our 
 LoED. Amen. 
 
 the syxte, and so replenysshe hym with the grace 
 of thy holy spirite, that he alway incline to thy 
 wil, and walke in thy way. Kepe hym farre of 
 from ignorauuce, but through thy gifte, leat 
 prudence and knowlage alwaie abound in his 
 royall hert. So iustructe hym (o Lord iesv), 
 reygnyng upon us in erth, that his humaine 
 majestee, alway obey thy divine majestee in 
 feare and drede. Indue him plentifully with 
 heauenly geftes. Grant him in health and welth 
 long to liue. Heape glorie and honoure upon 
 hym. Glad hym with the joye of thy counten- 
 ance. So strengthe hym, that he male vanquish 
 and ouercome all his and our foes, and be dread 
 and feared of al the ennemies of his realme. 
 [And finally, after this life that he may attain 
 everlasting joy and felicity. Prymev Version.'\ 
 Amen} 
 
 the Litany or in Occasional Offices. To a certain extent they 
 represent some private prayers used by tlie Clerg}', after the 
 public Office was over in the ancient system of the Church 
 [Freeman, i. 371] ; but this parallel is accidental, as an 
 interval of more than a century had elapsed between the 
 cessation of the old custom, and its revival in the present 
 form. There are, however, several pages of Mtmorkc 
 Communes in the Salislniry Jlissals, and among these may 
 be found tlie original idea, though not the ipsisshtia verba, 
 of the four intercessory prayers here used, and also of several 
 of those called ' ' Occasional. " The Memorkc Communes were, 
 in fact, "Prayers and Thanksgivings upon Several Occasions :" 
 and the four intercessory prayers now used daily seem to have 
 been originally considered as belonging to this class. It is 
 noticeable that the ancient structural form of the Collect 
 [see Introduction to Collects, etc.] has been carefully 
 adopted in these prayers, as it was in the case of the daily 
 Absolution. 
 
 § Tlie Prayer /or the Qiceen. 
 
 Tliis occurs first in two books of Private Prayers, the one 
 entitled Psulmes or Prai/rns taken out of Holije Scripture 
 [1545-48], the other, Prayers or Meditations . . . collected 
 out of holy works by the most virtuous and gracious Princess 
 Katherine, Queen of England, France, and Ireland. Anno 
 ilni 154". It was also inserted in the Horning Prayer, 
 printed in the Prymer of 1553, as the "Fourth Collect." In 
 Queen Elizabeth's reign [1559] it was placed with other 
 prayers and in its present shape before the Prayer of St. 
 Chrysostom at the end of the Litany. Our present usage 
 was first adopted in the Form of Prayer for JLarch 24, 1004, 
 commemorating the entry of .lames I. into England. It was 
 inserted in the Scottish Prayer Book of 1637, and finally 
 settled as we now have it in IGGl. 
 
 It is not known who w.as the author of this fine composition, 
 the opening of which is equal in gr.andeur to anything of the 
 kind in the ancient Liturgies ; breathing indeed the sjjirit of 
 the Tersanctus and Tris.agion. 
 
 A prayer for the .Sovereign is a very ancient part of Divine 
 Service, the Apostolic use of it being evidenced beyond doubt 
 by the words of St. Paul in the opening of tlie seconil cha]iter 
 of his First Papistic to Timothy, "I exhort therefore, that, 
 first of all, supplications, prayers, intercessions, and giving of 
 thanks, be made for all men; for kings, and for all that are 
 in authority ; th.at we may le.ad a rjuiet and pcaceal>le bfe in 
 .all godliness and honesty." The "giving of th.anks " being 
 an expression for the oft'ering of the Holy Eudiarist, this 
 injunction ought to be t.aken as containing a reference to the 
 use of such an intercessinn at the ordinary prayers of the 
 Church, as well as at tlie Holy Communion. A Missa pro 
 Reije is contained in the .Sacramcntary of St. Gregory [see foot- 
 note beyond] as e.irly .as tlie sixth century. In tiic ecclesiasti- 
 cal laws of King Ethelred, A.n. 1012, the third chapter con- 
 tains express directions th.at a certain pr.aycr should be said 
 daily for the King and his people ; and the practice of the 
 Church of England before the Reformation has already been 
 mentioned. 
 
 It may be useful to place in connection with our now 
 familiar Pr.ayer for the Sovereign, one from an Eastern 
 Liturgy, and the Memorial of the Salisbury Breviary. 
 
 From the Liturgy of St. Mark. 
 
 "0 Lord, Master and God, the Father of our Lord and 
 Saviour Jesus Christ ; we beseech Thee to preserve our king in 
 peace, might, and righteousness. Subdue under him, God, 
 his foes and all that hate him. Lay hold upon the shield and 
 buckler, and stand uji to help him. Grant victories unto him, 
 God, and that he may be peaceably disposed both towards 
 us and towards Thy holy Name ; and that we also, in the 
 peace of his days, maj' lead a quiet and peaceaUe life, in all 
 godliness and honest}', through the grace, mercy, and loving- 
 kindness of Thine only-begotten Son ; through Whom, and 
 with Whom, be glory and power unto Tliee, with Thine all- 
 holy, good, and life-giving Spirit, now and for ever, and unto 
 all eternity. Amen." 
 
 "MEMOKI-i: PKO REGE ET REGIXA. 
 
 lF7-om the Salisbury Missal.] 
 Oral io. 
 
 "Deus in cnjus manu sunt corda regum : qui es humilium 
 Consolator, et fidelium Fortitudo, et Protector omnium in Te 
 sperantium : da regi nostro ^. et reginag nostrie j^. populoque 
 Christiano triumphum virtutis tua; scienter excolere : ut per 
 Te semper reparentur ad veniam. Per Dominum. 
 
 Seci'eta. 
 
 Suscipe, quaesumus, Domiue, preces et hostias ecclesiic 
 Tuie, quas pro salute famuli Tui regis nostri et reginte et pro- 
 tectione fidelium populorum Tnte Majestati olferin«is : tuppli- 
 cantes ut antiqua brachii tui Te operante niiracula, superatis 
 ininiicis, secura tibi serviat Christianorum libertas. Per 
 Dominum. 
 
 Posi-Comnuinio. 
 
 "Pni'sta, qua^sumus, Omnipotens Deus: ut per h;ec 
 mysttria sancta quoe sumpsimus, rex uoster et rcgina, popu- 
 lusque Christianus semper rationabilia meditantes qua; Tibi 
 placita sunt, et dictis exequantur et factis. Per Dominum." 
 
 These are t.iken from a Miss.al of 1514 ; another set, men- 
 tioning the name of Henry VII., are given by Mr. Maskell 
 in his Ancient Liturgy, p. 278. The Post-Communion of the 
 latter ends with the words "et post hujus vit-e decursuin ad 
 a;ternam beatitudinem, tua gratia cooperante, perveniat ; " 
 which are evidently the origin.al of "And finally after this 
 life, she may attain everlasting joy .and felicity." See also 
 the note below. 
 
 1 Tlie fln.il d.iusc oftliis prayer is taken frum the Post-C'i)mimmion of a 
 Missa Qiiutidiaiia pro Rege in tlie Sacramentary of St. Gregory, which i.s 
 as follow!* : — 
 
 "IIkc. Domino, oratio salntaris faniulinn tuum, IlUnm={a. or jfl.], ab 
 omnibus tuealur adversis, qiiatenus et Lcclesiastica; pacis obtineat tran- 
 quillitatem, et post istins tcniporis decursum ad a:terliam perveniat hsere- 
 (litatcin. Per." [Gnza. Miss. Qnotid. iiro Kcge. Ad CompUmium.} 
 
 The earlier jiart of it bears some resemblance to the beginning of the 
 Cimsecratio Regis, printed at p. 279 in the Appendix to Menard's .-lucra- 
 menUtry of St. (Gregory. "Omnipotens sempiterne Deus, Creator et 
 (lUbernator coeli et terra*, Conditor et Dispositor .Vngelonim et lioniinuni, 
 Rex regiim et Doniiuus dominorum, qui," etc.
 
 204 
 
 corning pragcr. 
 
 IT A Prayer for the Eoyal Family. 
 
 ALMIGHTY God, the Fountain of all good- 
 --lA_ ness, we humbly beseech Thee to bless 
 Albert Edivanl Prince of Waits, the Princess of 
 Wales, and all the Eoyal Family : Endue them 
 with Thy Holy Spirit ; em-ich them with Thy 
 heavenly grace ; prosper them with all happiness ; 
 and bring them to Tliine everlasting kingdom ; 
 throutrh Jesus Christ our Lord. Amen. 
 
 IT A Prayer for the Clergy and People 
 
 AL^IIGHTY and everlasting God, Who alone 
 -i^^ workest great marvels ; Send down upon 
 our Bishops, and Curates, and all Congregations 
 committed to their charge, the healthful Spirit of 
 Thy grace ; and that they may truly please Thee, 
 pour upon them the continual dew of Thy bless- 
 ing. Grant this, O Lord, for the honour of our 
 Advocate and Mediator, Jesus Christ. Amen. 
 
 IT A Prayer of St. Chrysostmn. 
 
 ALIMIGHTY God, Who hast given us grace at 
 iy this time with one accord to make our 
 common supplications unto Thee ; and dost pro- 
 mise, that when two or three are feathered 
 
 (I Common Prayer 
 Cook uf 1604. 
 
 ^ &Z\. Greg. Missa 
 pro Episcopo vel 
 congreijatione. Ge- 
 las. Klur. i. 719, 
 737- 
 
 [■ Liturgy of Con- 
 stant. Prayer of 
 tliird .\ntliem. 
 Hanimoiiil, 93. 
 
 " ALMIGHTY God, which hast promised to bee 
 -^-J^ a Father of thine Elect, and of their 
 seed : Wo h\imbly beseech thee to blesse our 
 Noble Prince Charles, Fredericke the Prince 
 Elector Palatine, and the lady Elisabeth his 
 wife : endue them with thy holy Spirit, enrich 
 them with thy heavenly grace, prosper them 
 with all happinesse, and bring them to thine 
 everlasting kingdome, through Jesus Christ our 
 Lord. A men. 
 
 */^MNIPOTENS sempiterne Deus, Qui facis 
 V_y mirabilia magna solus: praetende super 
 famulos Tuos Pontifices et super cunctas congre- 
 gationes illis commissas Spiritum grati:esalutaris; 
 et ut in veritate Tibi complaceant, perpetuum eis 
 rorem Tuaj benedictionis infunde. 
 
 ''O Tus Koiias TaiVas Kai o"i'/i</)Wi'Oi's rjjuv \apt,a- 
 a/t£i'OS TTpoueuxas, 6 Kal Svcrl Kal rpuil av/icfja)- 
 yoi'(Tiv (ttI t<J di'o/iart' crou tcis aiTjycreis irape;^eiv 
 iirayyeLXd/jLtvos' avros Kal vvv tojp SovXuiv crov to 
 
 § ?7ie Prai/cy fur the Royal Family. 
 
 Tliis was placed among the prayers at tlie end of the Litany 
 in 1C04- by .Tames I. ; but the practice of praying for the 
 Royal F.amily was no new one, the English Litany of 1544 
 containing a supplication for "our noble Prince Edward and 
 all the King's Majesty's children." The expression "the 
 Fountain of all goodness " was substituted, in 1625 (in the first 
 Form of Occasional Prayers issued under Charles I.), ft)r the 
 strong expression used in the opening of it under James. 
 The following letter, copied from Bishop Cosin's MSS., led to 
 the final adoption of the prayer in its present form, and serves 
 to illustrate its introduction into the Daily Service : — 
 
 " Charles K. 
 
 "Our will and pleasure is tliat you forthwith cause this 
 ensuing Collect for our Royall Consort to be used in all 
 churches and chappels within your province, instead of that 
 which is now used fur the Royall Progeny. For which this 
 shall be your warrant. Given at our Court at Whitehall 
 this 8th day of November, 1661. 
 
 [Then follows the Collect.] 
 ' ' To our right trusty and right well 
 beloved, the Most Reverend Father in 
 (lod Acceptus, Lord Archbisliop of 
 York. 
 
 "By His Majestie's Command, 
 " Edward Nicholas." 
 
 Another warrant was issued on May 30, 1662. [.Slate 
 Papers, Vom. Cliarks II. Iv. 1].] 
 
 In this and other prayers for the Sovereign and the Royal 
 Family, the necessary changes are made by Royal Proclama- 
 tion, under the twenty-lifth clause in the Act of Uniformity : 
 " Provided always, and be it further enacted by the authority 
 aforesaid, that in all those Prayers, Litanies, and Collects 
 which do any way relate to the King, Queen, or Royal Pro- 
 geny, the Names be altered and changed from time to time, 
 and fitted to the present occasion, according to the direction 
 of lawful authority." Wliat the Lawful authority is does not 
 clearly appear ; but against the clause in the Litany, and also 
 against this Prayer, there is a marginal note in Cosin's book, 
 "Such only are to be named .-ts the King shall appoint." 
 Until the time of .James II. it was customary for these alter- 
 ations to be made by the King on his own authority. But on 
 February 10, 1684, James 11. made them in Council, and this 
 lias always been the custom since that time 
 
 § The Prayer for the Clerrjy and People. 
 
 This CJollect is very ancient, being found iu the Sacramen- 
 tary of Gelasius. It is also in all the English Prymers, and 
 a version of it, as it stood in the fourteenth century, is given 
 in Evening Prayer. It was placed at tlie end of tlie first 
 authorized English Litany in 1544, and where it now is in 
 1661. Bishop Cosin wished to meet Puritan olyectors by 
 altering it as follows : — 
 
 "A Prai/er/or the Clergy and their Charye. 
 
 "Almighty and Everlasting God, Who didst pour out 
 upon Thy Apostles tlie great ami marvellous gift of the 
 Holy Ghost, send down upon our Bishops, the Pastors of 
 Thy Church, and .such others as have cure of souls under 
 tliem, together with all congregations committed to their 
 charge ..." 
 
 It was also suggested by him to use the phrase "from 
 Whom all spiritual graces do proceed," which is nearly that 
 adopted in the American Prayer Book ; but both clianges 
 were rejectetl by the Revision Committee. " People " was 
 also substituted for "their charge," perhaps to make the title 
 more comprehensive. 
 
 The word "Curates" was objected to at the Savoy 
 Conference, when the Bishops and other Clergy replied, 
 "Tlie word Citrate signifying properly all those wlio are 
 trusted by the Bishops with Cure of souls, as anciently it 
 signified, is a very fit word to be used, and can ofl'end no 
 sober persons."' 
 
 § -1 Prayer of St. Chrysostom. 
 
 The introduction of this beautiful Collect into the Prayer 
 Book by the Reformers sliews that they were not unacquainted 
 with the Greek Liturgies, if they had thought it expedient 
 to draw upon them more freely tlian they did. It never had 
 a place in any European Ritual until 1544, when it was placed 
 at tlie end of the English Litany which liad been revised and 
 set forth by Archbishop Cranmer and his coadjutors as a first- 
 fruits of their work. 
 
 The prayer is found as the prayer of the third Antiphon in 
 the Liturgies of St. Basil and St. Clirysostom, and is thus 
 used in the Churches of the East whenever the Holy Com- 
 munion is celebrated. Its present position at the end of a 
 Service is a novelty, but a very happy one. It was ordered 
 to be soused in the Scotch Prayer Book of 1637, and inserted 
 in the English Revisal of 1661. 
 
 1 Grand Debate between the Bishops and the Presbyterian Divines, 1661, p. 79. 
 Cakdwell's C<m/. p. 342.
 
 aborning: pragcr. 
 
 205 
 
 together in Thy Name Thou wilt grant their 
 requests : Fulfil now, O Lord, the desires and 
 petitions of Thy servants, as may be most ex- 
 pedient for them ; granting us in this world 
 knowledge of Thy truth, and in the world to 
 come life everlasting. Anien. 
 
 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, and 
 the love of God, and the fellowship of the 
 Holy Ghost, be with us all evermore. Ameyi. 
 
 aiTi]fxaTa Trpos to irvji^ipov TrXi'ipiDrrov, \opr]y<Sv 
 yp-iv ev TO) TrapovTL aiioVL t^]V eiriyi'uxriv Ti/s cn;s 
 d.\i]9(ia^, Kal iv Tii> /ieAAoi'rt ^laijV alioviov 
 ^apL^ofiivoi. 
 
 Capitulum : ii. Cor. ultimo. 
 
 "/~^ RATIA Domini nostri Jesu Christi, et 
 VJT charitas Dei, et communicatio Sancti 
 Spiritus sit semper cum omnibus nobis. 
 
 Here endeth the Order of Morning Pr.ayev throughout the Year. 
 
 § The Benediction. 
 
 This benediction of priest and people by the former is 
 translated from the Capitulum which was used at Tierce (the 
 nine o'clock Morning Service) in the ancient Church of Eng- 
 land, and was Hrst inserted after the Litany in 1559. It also 
 begins the Anaphora of the tliree great Oriental Liturgies of 
 St. Chrysostom, St. Basil, and St. James, being followed by 
 the versicle, "And with thy spirit, " and the ^ursum Corda. 
 In the two former, the benedictory form appears as it is in 
 2 Cor. xiii. 14, " be with you all," but iu that of St. James it 
 is in the form "be with us all," as in our own and in the 
 ancient Tierce Service. As the Vulgate also has "sit cum 
 omnibus vobis," it is improbable that the ancient Capitulum 
 was taken from it, especially since the word "semper" is no 
 more represented there than it is in the Greek of tlie New 
 Testament ; the two being as follows : — 
 
 'H x°'P'-^ ■'■<''' Ki'p^K 'lyfuov Gratia Domini nostri Jesu 
 
 Xpiff7oO, Kal i} aydiTT) ToD QcoO, Christi, et charitas Dei, et com- 
 
 Kal 7] KOivwvla Tov aylov irvev- municatio Sancti Spiritus sit 
 
 liaTOi lUTa vavTuv O/j.Qt'. 'A/iriv. cum omnibus vobis. Amen. 
 
 There is some probability, from these peculiarities, that 
 
 this benediction gives us a lingering trace of prayers more 
 anciently used in England than the time of St. Osmund. In 
 St. James's Liturgy the benediction is, "The love of the 
 Lord and Father, the grace of tlie Lord and Son, the com- 
 munion and gift of the Holy Ghost, be with us all;" and 
 altliough this is still more different from our form than tlie 
 Bible version, the "us" instead of "you" is (under the cir- 
 cumstances) so very distinctive, as to lead to the impression 
 that it represents a Liturgy not now extant, which was 
 analogous to tliat of St. James. It has also been suggested 
 that this was originally a Liturgical benediction, and was 
 adopted, as many other Liturgical expressions were, by St. 
 Paul. No doubt its use as a Blessing in Divine Service is of 
 primitive antiquity. 
 
 There is also a medifeval form of it in verse in Rolle of 
 Hampote's Prick of Conscience : — 
 
 " The myTt off ye fadur almyjti 
 The wisdom oil' ye sone al witty 
 The grace and ye goodnesse of ye holi gost 
 O god and O lord off myites most 
 Be wyp ous at jiis biginning 
 And loving us alle to good ending. Amen "
 
 THE ORDER FOR 
 
 EVENING PEAYEE 
 
 DAILY THROUGHOUT THE YEAR. 
 
 IT At the beginning of Evening Prayer the Minister 
 shall read with a loud voice some one or more of 
 these Sentences of the Scriptures that follow. And 
 then he shall say that which is written after the 
 said Sentences. 
 
 "TTTHEN the wicked man turnetli away from 
 
 VV his wickedness that he liath committed, 
 
 and doeth that which is lawful and right, he shall 
 
 save his soul alive. Ezek. xviii, 27. 
 
 I acknowledge my transgressions, and my sin 
 is ever before me. Ps. h. s. 
 
 Hide Thy face from my sins, and blot out 
 all mine iniquities. Ps. h. 9. 
 
 The sacrifices of God are a broken spirit : a 
 broken and a contrite heart, O God, Thou wilt 
 not despise. Ps- li. iv. 
 
 Rend your heart, and not your garments, and 
 turn unto the Lord yoitr God : for He is gracious 
 and merciful, slow to anger, and of great kind- 
 ness, and repenteth Him of the evil. Joel ii. 1?,. 
 
 To the Lord our God belong mercies and for- 
 givenesses, though we have rebelled against Him : 
 neither have we obeyed the voice of the Loed 
 our God, to walk in His laws which He set 
 before us. Dan. ix. 9, 10. 
 
 Lord, correct me, but with judgement; 
 not in Thine anger, lest Thou bring me to 
 notliing. Jer- x. 24. Ps. \1. 1. 
 
 Repent ye ; for the Kingdom of Heaven is at 
 
 hand. S. Matt. iii. 2, 
 
 1 will arise, and go to my father, and will 
 say unto him. Father, I have sinned against 
 Heaven, and before thee, and am no more worthy 
 to be called thy son. s. Li-ke xv. is, 19. 
 
 Enter not into judgement with Thy servant, 
 O Loed ; for in Thy sight shall no man living 
 be ju-stified. Ps. cxim. 2. 
 
 If we say that we have no sin, we deceive 
 ourselves, and the truth is not in us : but, if wc 
 confess our sins. He is faithful and just to for- 
 
 a EveMjoi'S [1549 
 only). 
 
 give us our sins, and to cleanse us from all 
 unrighteousness. i s. John i. s, 9. 
 
 DEARLY beloved brethren, the Scripture 
 moveth us in sundry places to acknow- 
 ledge and confess our manifold sins and wicked- 
 ness ; and that we should not dissemble nor cloke 
 them before the face of Almighty God our 
 heavenly Father ; but confess them with an 
 humble, lowly, penitent, and obedient heart ; to 
 the end that we may obtain forgiveness of the 
 same, by His infinite goodness and mercy. And 
 although we ought at all times humbly to ac- 
 knowledge our sins before God ; yet ought we 
 most chiefly so to do when we assemble and 
 meet together, to render thanks for the great 
 benefits that we have received at His hands, to 
 set forth His most worthy praise, to hear His 
 most holy AVord, and to ask those things which 
 are requisite and necessary, as well for the body 
 as the soul. Wherefore I pray and beseech you, 
 as many as are here present, to accompany me 
 with a pure heart and humble voice, unto the 
 throne of the heavenly grace, saying after me ; 
 
 IT A general Confession to be said of the whole Con- 
 gregation after the Minister, all kneeling. 
 
 ALillGHTY and most merciful Father ; We 
 i^ have erred, and strayed from Thy ways 
 like lost sheep. We have followed too much the 
 devices and desires of our own hearts. We have 
 offended against Thy holy laws. We have left 
 undone those things which we ought to have 
 done ; And we have done those things which we 
 ought not to have done ; And there is no health 
 in us. But Thou, Lord, have mercy upon us, 
 miserable ofleuders. Spare Thou them, O God, 
 which confess their faults. Restore Thou them 
 that are penitent ; According to Thy promises 
 declared unto mankind in Christ Jesu our Lord. 
 
 Thi Order for Evening Prat/er] The Evening Service of the 
 Book of Common Prayer was formed out of the two Evening 
 Services, Vespers and Compline, of the ancient Order ; a fixed 
 form being, however, snbstituted for variable ones, and the 
 hymns being left to the discretion of the Clergy. 
 
 Nothing further need be said here respecting those parts 
 of the daily Offices which have been already commented upon 
 under Morning Prayer, but some additional illustrations are 
 given in the shape of ancient English versions of various parts 
 of the services. These are inserted within brackets when 
 they are placed beside the text of the Prayer Book : and it 
 must be understood that they are verbal illustrations only, 
 not alwavs coming from an Office similar to that in which 
 
 they are now printed. The opening versicles of the Service, 
 for example, are taken from the Mattins of the Ancient 
 Prynier : at the later services of the day the two first do not 
 appear ; and at Compline they are replaced by " Turn us, 
 God of our salvation. And let Thine anger cease from us, " 
 These in the Prymer are "God our salvacion converte us to 
 Thee. -And turne fro us Thy wrathe." 
 
 Evening Prayer began with the Lord's Prayer and ended 
 with the third Collect, from its first translation in 1549 until 
 1001. In the Rubric before the Sentences at Morning Prayer, 
 the Minister was directed (from 1552 onwards) to say them 
 and that which follows "at the beginning both of Morning 
 and Evening Prayer :" but the Puritan criticisms of the
 
 Cticning: Prapcr. 
 
 207 
 
 And grant, most merciful Father, for His 
 sake ; That we may hereafter live a godlj', 
 righteous, and sober life. To the glory of Thy holy 
 Name. Amen. 
 
 IT The Absolution, or Remission of sins, to be pro- 
 nounced by the Priest alone, standing ; the people 
 still kneeling. 
 
 ALMIGHTY God, the Father of our Lord 
 -lA. Jesus Christ, Who desireth not the death 
 of a sinner, but rather that he may turn from his 
 wickedness, and live ; and hath given power, and 
 
 commandment, to His Ministers, to declare and 
 pronounce to His people, being penitent, the 
 Absolution and Remission of their sins: He par- 
 doneth and absolveth all them that truly repent, 
 and unfeignedly believe His holy Gospel. Where- 
 fore beseech we Him to grant us true repent- 
 ance, and Hia Holy Spirit, that those things 
 may please Him, which we do at this present ; 
 and that the rest of our life hereafter may be 
 pure, and holj' ; so that at the last we may come 
 to His eternal joy ; through Jesus Christ o\ir 
 Lord. Amen. 
 
 M " Then the Minister shall kneel and say the Lord's 
 Prayer ; the people also kneeling and repeating it 
 ■with him. 
 
 OUR Father, Which art in heaven. Hallowed 
 be Thy Name. Thy kingdom come. 
 Thy will be done in earth. As it is in heaven. 
 Give us this day our daily bread. And forgive 
 us our tresjjasses. As we forgive them that tres- 
 pass against us. And lead us not into tempta- 
 tion ; But deliver us from evil ; For Thine is the 
 kingdom. The power, and the glory. For ever and 
 ever. Amen. 
 
 H Then likewise he shall say, 
 Lord, open Thou our lips. 
 
 Answer. 
 ''And our mouth shall shew forth Thy praise. 
 
 Priest. 
 
 O God, make speed to save us. 
 
 Answer. 
 
 O Lord, make haste to help us. 
 
 IT Here all standing up the Priest shall say, 
 
 Glory be to the Father, and to the Son : 
 to the Holy Ghost ; 
 
 and 
 
 a AU that precedes 
 was introduced in 
 1663. Until then 
 thelirstRubric was. 
 The Priest shall 
 say. Our Fatlier, 
 Which, etc. 
 
 b Prymer Version of 
 fourteenth century, 
 f.l/. R. ill. l8o,| 
 [This reference,.!/. 
 R., is always to 
 MASKELL'S Man. 
 7ttnenta Rilualia 
 Ecct. Ang, ed 
 1SS2.J 
 
 c Prymer Version of 
 fourteenth century. 
 \M. R. iii. 3] 
 
 rf The first two ver. 
 sides were itisertPit 
 here in 1552. 
 
 O 
 
 * [Here bygymieth the pater noster. 
 
 URE fadir, that art in heuenes, halewid be 
 thi name : thy rewme come to thee : be 
 thi wille do as in heuene and in erthe : oure eche 
 dales breed jyue us to day : and forjyue us oure 
 dettis, as and we forjeuen to oure dettouris : and 
 ne lede us into temptaeioun : but delyuere us fro 
 yuel. So be it.] 
 
 ' [Domine, Labia. 
 Lord, thou schalt opyne myn lippis. 
 
 And my mouth schal schewe thi prisyng. 
 
 God, take heede to myn help ; 
 
 Lord, 'hije thee to helps me. 
 
 Glorie be to the fadir and to tne sone and to 
 the holy goost : 
 
 Prayer Book and the (Clergy shew that tliis was rarely, if 
 ever, the practice until the last Revision, wlien the two 
 Services were made alike in this respect. 
 
 THE LORD'S PRAYER. 
 
 The above is a version of the Lord's Prayer as it was used 
 by tlie people in their daily services, when the prayers of the 
 Church were still saiil in Latin, about the end of the fourteeiitli 
 century. Some earlier versions are here given, which may bo 
 taken as representatives of those translations into the vulgar 
 tongue which were so freriueiitly directed in provincial and 
 diocesan constitutions. There cannot bo a doubt that the 
 Lord's Pr.ayer' was as familiar to the people of England iu 
 ancient days as it is at present. 
 
 Tlie first among tlie following ancient forms of it is taken 
 from a gloss on tlio Evangelists, written by Eadtrid, Hishop 
 of Ijinilisfarne, about A. u. TOO. [Cotton MS. Nero D. iv.] 
 
 Fader us.ir thu arth in Heofnas sie geh.algad noma thin to 
 cymcth ric tliin. sie willo thin suai is in Heufne and in Eortlio. 
 Hlaf userne ofcrwistlio sol us to da;g, and forgof us scyltha 
 usra su;e use forgefon scylgum usum. And no inle.ad usith in 
 costnuuge. Ah gefrig usich from ylle. 
 
 The next is from Saxon homilies of about the same d.ite :— 
 
 Fader ure thu the iu heofnum cartli, beo gehalgud thin 
 
 nom.a. Cume to thin rice, weorthe thin willa swa swa on 
 
 Heofune swile on corthe. lilaf userne dccghwamlican sel us 
 
 to da;g, and forlete us ure scylde, swa swa wo ae forleten 
 thaem the scyldigat with us, ne gelcade in costnungo. Ah 
 gelefe us of yfle. 
 
 The next is from a MS. in tlie Library of Caius College, 
 Cambridge, belonging to the thirteenth century, and printeil 
 by Mr. MaskcU in the Appendix to his fourteenth-century 
 Prymer, MonnmenUi liiiuaVm, iii. 248 : — 
 
 Fader oure that art in heve, i-halgeed bee thi nome, i-cume 
 tlii kiuereiche, y-wortlie thi wylle also is in hevene so be on 
 erthe, oure iche-dayes bred jif us to day, aud forsif us oure 
 gultes, also wo forsifet oure gultare, anil ne led ows iiowth 
 into fondinggo, auth ales ows of harme. So be it. 
 
 The next is from a MS., No. 142, in St. John's College 
 Library, Cambridge, of the fourteenth century, aud is also 
 from Mr. M.vskell's Mnnmnfnla liidiaUa, iii. 24!) :— 
 
 Fader oure that art in heuene, hahved be tlii name : come 
 thi kyngilom : fultild be thi wil iu heuene as in erthe : oure 
 ech day Ijiud uf \s to day, and forieue vs cure dettes as we 
 forjeueth to oure detoures : and ne led vs nou5 in temptacion, 
 bote deliuere vs of euel. So be it. 
 
 This is from a MS. in the Bodleian Library [Donee, 24(>, f. 
 l.")] of the iifteentli century. It also is reprinted from 
 Moiiiimenta I}!tiiiilia, iii. 249 ; — 
 
 Pater noater. —Fader oure that art in heuenes, lialwed be
 
 208 ^ 
 
 OEtJcning Iprapcr. 
 
 Answer. 
 
 As it was in the beginning, is now, and ever 
 sliall be : world without end. Amen. 
 
 Priest. 
 Praise ye the Lord. 
 
 Answer. 
 The Lord's Name be praised. 
 
 a In later Prymers, 
 Alltli:ia. 
 
 b Afterwards fol- 
 lowed, in 1549 only. 
 A'tii front Ulster 
 to Trinity Sun- 
 day, Hallelujah. 
 As before is ap- 
 pointed at Matins. 
 
 As it was in the bygynnyng and now and euer 
 and in to the worldis of worldis. So be it. 
 
 "God make us saaf. 
 
 tliy name : thy kyngeilom come to thee : thy wille be Jo in 
 erthe as in heuen -. onre eche dayes bretle jeue ns to daye : 
 and forjeue us oure dettes as we forjeue to oure dettoures : 
 and lede us uoTte into temptacioii ; bot delyver us from yvel. 
 Amen. 
 
 The last is from tlie Prymer of l.'iSS. ikunimenta BitimUa, 
 iii. -249 ;— 
 
 Our fatlier whiche art in lieiien, halowod be thy name. Let 
 thv kyngdome cum vnto vs. Thy wyll be fiilfylled as well in 
 erthe," as'it is in heuen. Gyue vs this daye our daylye breadc. 
 And forgyue vs our trespasses, as we forgyue tliem that tres- 
 pas agaynst vs. Aud lede vs nat in to temptacyim. But 
 delyuer vs from euyll. So be it. 
 
 Many more such ancient English versions are extant, and 
 the above are only given as .specimens which shew distinct 
 transitions of language from one age to anotlier. [For others, 
 see IMiqnice Anli'nue, vol. i. ; Lixg.vrd's Anglo-Saxon Church, 
 vol. ii.; Maskell's i/o?iwme)i;rt Ritmdia, vol. iii.; Ch.\mber- 
 layne's Oralio Dominica.] 
 
 § Expoiilion of the Lord's Prayer htj St. Ci/ril ofJcrnmlem, 
 
 A.i>. 347. 
 [It may give an additional interest to this to mention the 
 historical fact, that it was part of a lecture delivered in the 
 Church which had been recently erected over the Holy 
 Sepulchre ; and to remind the reader that the interval of time 
 between the original delivery of the Divine Prayer to the 
 Apostles and this exposition of it by a Bishop of the Holy 
 City was less than that which has elapsed since the first 
 publication of the Prayer Book in 1549.] 
 
 Then, after these things, we say that Prayer which the 
 Saviour delivered to His own disciples, with a pure conscience 
 styling God our Father, and saying. Our Father, Which art in 
 heaven. most surpassing loving-kindness of God ! On 
 tliem \\\io revolted from Him and were in the very extreme 
 of misery, has He bestowed such complete forgiveness of their 
 evil deeds, and so great participation of grace, as that they 
 should even call Him Father. 
 
 Our Father, Whlcli art In heaven ; they also are a heaven 
 who bear the image of the heavenly, in whom God is, dwell- 
 ing and walking in tliem. 
 
 Hallowed be Thy Name. The Name of God is in its own 
 nature holy, whether we say so or not ; but since it is some- 
 times profaned among sinners, according to the words, 
 Through you My Name is continually blasphemed among the 
 Gentiles, we pray that in us God's Name may be hallowed ; not 
 that it becomes holy from not being holy, but because it 
 becomes holy in us, when we become holy, and do things 
 worthy of holiness. 
 
 Thy kingdom come. The clean soul can say with boldness. 
 Thy kingdom come ; for he who has heard Paul saying, Let 
 not sin reign in your mortal body, but has cleansed himself 
 in deed, thought, and word, will say to God, Thy kingdom 
 Gome. 
 
 Thy will he done as in heaven, bo In earth. The Pivine 
 and blessed Angels do the will of God, as David in a Psalm 
 has said. Bless the Lord, ye His Angels, that excel in strength, 
 that do His Commandments. So, then, thou meanest by thy 
 prayer, "As Thy will is done by the Angels, so be it done on 
 earth also l^y me. Lord." 
 
 Give us this day our super-suhstantial bread. This common 
 bread is not super-substantial bread, but this Holy Bread is 
 super-substantial, that is, appointed for the substance of the 
 soul. For this Bread goeth not into the belly and is cast out 
 into the draught, but is diffused through all thou art, for the 
 benefit of body and soul. But by this day He means "eacli 
 day," as also I'aul has said. While it is called to-d.ay. 
 
 And forgive us our debts as we forgive our debtors. For 
 
 we have many sins. For we otfend both in word and in 
 
 thought, and very many things do we worthy of condemna- 
 tion ; and if we say that we have no sin, we be, as John says. 
 And we enter into a covenant with God, entreating Him to 
 pardon our sins, as we also forgive our neighbours their debts. 
 Considering then what we receive, and for what, let us not 
 put off, nor delay to forgive one another. The offences com- 
 mitted against us are sliglit aud trivial, aud easily settled ; 
 but those which we have committed against God are great, and 
 call for mercy such as His only is. Take heed, therefore, 
 lest for these small and inconsiderable sins against tliyself, 
 thou bar against thyself forgiveness from God for thy most 
 grievous sins. 
 
 And lead us not into temptation, Lord. Does, then, the 
 Lord teach to pray thus, viz. that we may not be tempted at 
 all? And how is it said elsewhere, "The man who is not 
 tempted is unproved;" and again. My brethren, count it all 
 joy when ye fall into divers temptations ; or rather, does not 
 the entering into temptation mean the being whelmed under 
 the temptation ? For the temptation is like a winter-torrent, 
 difficult to cross. Some, then, being most skilful swimmers, 
 pass over, not being whelmed beneath temptations, nor swej^t 
 down by them at all ; while others who are not such, enter- 
 ing into them sink in them. As, for example, Judas entering 
 into the temptation of covetousness, swam not through it, 
 but sinking beneath it, was choked both in body and spirit. 
 Peter entered into the temptation of the denial ; but having 
 entered it, he was not overwhelmed by it, but manfully 
 swimming through it, he was delivered from the temptation. 
 Listen again in anotlier place, to the company of unscathed 
 saints, giving thanks for deliverance from temptation. For 
 Thou, O God, hast proved us; Thou hast tried us like as 
 silver is tried. Thou broughtest us iuto the net ; Thou laidest 
 affliction upon our loins. Thou hast caused men to ride over 
 our heads ; we went through lire aud water ; but Thou 
 broughtest us out into a wealthy place ; now their coming into 
 a wealthy jiLace is their being delivered from temptation. 
 
 But deliver us from the evil. If Lead us not into tempta- 
 tion had implied the not being tempted at all. He would not 
 have said. But deliver us from the evil. Now the evil is the 
 Wicked Spirit who is our adversary, from whom we pray 
 to be delivered. Then after completing the prayer, Thou 
 sayest. Amen; by this Amen, which means, "So be it," 
 setting thy seal to the petitions of this divinely-taught prayer. 
 [St. Cykil's Cutech. Lect. xxiii. II-IS.] 
 
 § Paraphrase of the Lord's Prayer, by the Author of 
 " The C/iristian Year.'" 
 
 [The following paraphrase is reprinted ' to illustrate the 
 devotional use of the Lord's Prayer in private, on Liturgical 
 principles. The "special intention" here shewn is also one 
 which beai-s closely upon two objects of this work, that of 
 promoting the present unity of the Church of Christ, and that 
 of shewing the unity of the Church of England with the 
 Catholic Church of old.] 
 
 Our Father, Which art in heaven : One God, the Father 
 Almighty, One Lord Jesus Christ, One Holy Ghost, pro- 
 ceeding from the Father and the Son ; have mercy upon 
 us. Thy children, and make us all One in Thee. 
 
 Hallowed be Thy Name : Thou Who art One Lord, and Thy 
 Name One ; have mercy upon us all, who are called by 
 Thy Name, and make us more and more One in Thee. 
 
 Thy kingdom come : King of Righteousness and Peace, 
 gather ns more and more into Thy kingdom, and make 
 us both visibly and invisibly One in Thee. 
 
 Thy will he done in earth, as it is in heaven : Thou, Who hast 
 
 1 From the Preface to .'iermons, Academical and Occasional, by the 
 Rev. John Kcblc, M.A., 1818.
 
 (JBticning: prapcr. 
 
 209 
 
 the lowliness of His 1 
 
 TI Tlien shall be said or sung the Psalms in order as | 
 they be appointed. Then a Lesson of the Old 
 Testament as is appointed. And after that, ilarj- 
 nijicat (or the Song of the blessed Virgin Hary) in , 
 English, as foUoweth. 1 
 
 Magnificat. "X/T^' ^°"^ '^"'^ magnify the Lord : 
 s.Lukei. _LVJL and my spirit hath rejoiced 
 in God my Saviour. 
 
 For He hatk regarded 
 handmaiden. 
 
 For behold, from henceforth : all generations 
 shall call me bles.sed. 
 
 For He that is mighty hath magnified me : 
 and holy is His Name. 
 
 And His mercy is on them that fear Him : 
 throughout all generations. 
 
 He hath shewed strength with His arm ; He 
 hath scattered the proud in the imagination of 
 their hearts. 
 
 He hath put down the mighty from their seat : 
 and hath exalted the humble and meek. 
 
 He hath filled the hungry with good things ; 
 and the rich He hath sent empty away. 
 
 He remembering His mercy hath holpen Hia 
 servant Israel : as He promised to our forefathers, 
 Abraham and his seed, for ever. 
 
 Psalraus. Luck i. 
 
 MAGNIFICAT : anima mca Dominum. 
 Et exultavit spiritus meus : in Deo sal- 
 utari meo 
 
 Quia respesit humilitatem ancillre Sure : ecce 
 enini ex hoc beatam me dicent omnes genera- 
 tiones. 
 
 Quia fecit mihi magna Qui potens est : et 
 sanctum Nomen Ejus. 
 
 Et misericordia Ejus a progenie in progenies : 
 timentibus Eum. 
 
 Fecit potentiam in brachio Suo : dispersit su- 
 perbos mente cordis sui. 
 
 Deposuit potentes de sede : et exaltavit 
 humiles 
 
 Esurientes implevit bonis : et divites dimisit 
 inanes. 
 
 Suscepit Israel puerum Suum : recordatus 
 misericordiaj Sua; ; 
 
 Sicut locutus est ad patres nostros ; Abraham, 
 et semini ejus in s»cula. 
 
 declared unto us the mystery of Thy will, to "gather 
 together in One all things in Christ, both which are in 
 heaven and which are on earth ; " conform us, Lord, 
 to tliat holy will of Thine, and make us all One in Thee. 
 
 Give us this day our daily bread ; Thou in Whom we being 
 many are One Bread and One Body ; grant that we, being 
 all partakers of that One Bread, may day by day be more 
 and more One in Tliee. 
 
 And forgive us our trespasses as we forgive them that tres- 
 pass against us : Thou, Who didst say. Father, foniire 
 them, for tliose who were rending Thy blessed Body, for- 
 give us the many tilings we have done to mar the unity 
 of Thy mystical Body, and make us, forgiving and loving 
 one another, to be more and more One in Thee. 
 
 And lead us not into temptation : As Thou didst enable Thine 
 Apostles to continue with Thee in Tliy temptations ; so 
 enable us, by Tliy grace, to abide with Thee in Thy true 
 Church, under all trials, visible and invisible, nor ever 
 to cease from being One in Tliee. 
 
 But deliver us fzom evil : from tlie enemy and false accuser ; 
 from envy and grudging ; from an unquiet and discon- 
 tented spirit ; from heresy and schism ; from strife and 
 debate ; from a scornful temper, and reliance on our own 
 understanding ; from offence given or taken ; and from 
 wliatever might disturb Thy Church, and cause it to bo 
 less One in Tliee. 
 
 Good Lord, deliver and preserve Tuy SEKVA^'TS for 
 
 EVER. 
 
 THE MAGNIFICAT. 
 
 The Hymn of the Blessed Virgin Mary can be traced in use 
 in the Daily Service of tlie Church as far back as the begin- 
 ning of the sixth century. At that time [a.d. 507] it appears 
 in the rule of St. Ca^sarius of Aries, in the early morning 
 Office of Lauds. In the Eastern Church it is also a Lauds 
 Canticle. But Amalarius [a.d. 820] speaks of its use in his 
 time as a Canticle at Vespers ; and in the Armenian Church 
 it is used at Compline as well as at Lauds. The English 
 Church has used it at Vespei's for at least eight hundred 
 years ; and its present position is analogous to that which it 
 occupied in the ancient Service. There are English versions 
 of it from as early a date as the fourteenth century. 
 [Maskei.i.'s Monuinenta liUualia, iii. 245, 246. Mirror of our 
 Ladij, xliii, Blunt's ed. ] Several attempts were made by the 
 Puritans to banish it from the Prayer Book, but happily with- 
 out success. On the other hand, especial reverence was shewn 
 towards this Canticle and the Benedictus in the ceremonial of 
 the ancient Church of England, by the use of incense while 
 they were being sung. [6'ee the ceremony in full in TransL 
 of&tr. J'salt. p. 327.] 
 
 Of all hymns known to the Church this is the most closely 
 connected with our Blessed Lord, having been spoken by His 
 Virgin Mother, under the inspiration of tlie Holy Ghost, at 
 the very season when the Divine overshadowing had brought 
 about the Incarnation of the Word. She began to be, in that 
 season, the "tabernacle for the Sun" of Righteousness, 
 "Which cometh forth as a Bridegroom out of His chamber, 
 and rejoiceth as a giant to run His course," The appearance 
 and words of the Archangel had revealed to her the exalted 
 office to which God had chosen her, and she knew that from 
 that hour she would carry in her bosom for nine months the 
 Saviour of the world. But though so "highly favoured," 
 and " full of grace," and conscious of being, as Jeremy Taylor 
 says, " superexalted by an honour greater than the world 
 ever saw," all her words are uttered in a spirit of pro- 
 found humility as regards herself, even when she declares 
 that "all generations shall call me Blessed," and of the 
 most heavenly adoration as regards Him ^\'llO had magnified 
 her. 
 
 The Mother of our Lord, and the Church, "which is the 
 Mother of us all," have always been closely linkc^d together 
 in the mind of Christianity. The "Elect Lady," and the 
 Woman " clothed with the sun, and the moon under her feet, 
 and upon her head a crown of twelve stars," M'lio, "being 
 witli child, cried, travailing in birth, and pained to be 
 delivered," and who " brought forth a man child, who was to 
 rule all nations with a rod of iron : and her child was caught 
 u]) unto God, and to His throne," have seemed, from the 
 ditfcrent points of view taken by diflcrent ages, to represent 
 now one and then the other, the Mother of our Lord, and the 
 Motlier of us all. This community of characteristics is in 
 accordance with the general teaching of the New Testament 
 respecting the mystery of the communion between our Lord 
 Himself and those who are made members of His Body by 
 new birth. And for this reason, " The Song of the Blessed 
 Virgin Mary " has a iieculiar fitness as the daily song of the 
 Church of Christ, since God has honoured it with so great 
 honour, in having made it the means by which the work of 
 the Incarn.ation is made cITectual to the salvation of souls. 
 The Blessed ^'il'gin Mother oirered up her thanksgiving to 
 God because He had remembered His mercy and His ancient 
 covenant, by making His Son incarnate through her ; and the 
 Church offers up her thanksgiving to Him, because, through 
 lier, the mystical Body of Christ is being continually brought 
 forth to His greater glory. 
 
 It is also to be observed of this, as of the other Canticles, 
 that it is sung to the jiraisc of the Personal Word, as revealed 
 in the Written Word ; to the praise of God in Christ, re- 
 vealed in the Old Testament Scriptures as well as in the 
 New.
 
 2IO 
 
 Cticning Prayer. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Or else this " Psalm ; except it be on the Nineteenth 
 Day of the Montli, when it is read in the ordinary 
 course o£ the Psalms. 
 
 Cantate Doniiuo. 
 Ps. xcviii. 
 
 o 
 
 SING unto the Loed a new 
 song : for He hath done mar- 
 vellous things. 
 
 With His own right baud, and with His holy 
 arm : hath He gotten Himself the victory. 
 
 The LoRDdeclared His salvation : His righteous- 
 ness hath He openly shewed in the sight of the 
 heathen. 
 
 He hath remembered His mercy and truth to- 
 ward the house of Israel : and all the ends of the 
 world have seen the salvation of our God. 
 
 Shew yourselves joyful unto the Lord, all ye 
 lands : sing, rejoice, and give thanks. 
 
 Praise the Lord upon the harp ; sing to the 
 harp with a psalm of thanksgiving. 
 
 With trumpets also and shawms : O shew your- 
 selves joyful before the Lord the King. 
 
 Let the sea make a noise, and all that therein 
 is : the round world, and they that dwell therein. 
 
 Let the floods clap their hands, and let the 
 hills be joyful together before the Lord : for He 
 Cometh to judge the earth. 
 
 With righteousness shall He judge the world : 
 and the people with equity. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Then a Lesson of the New Testament, as it is 
 appointed. And after that, A'vnc dimittis (or the 
 Song of Simeon) in English, as foUoweth. 
 
 Nunc dimittis. 
 S. Luke ii. 29. 
 
 ing to Thy word. 
 
 TOED, now lettest Thou Thy ser- 
 -L^ vant depart in peace : accord- 
 
 rt This Canticle was 
 introduced in 1552. 
 
 ' S.ir. 
 
 Gloria Patei, et FiLio : et Spiritui Sancto. 
 
 Sicut erat in principio, et nunc, et semper, et 
 in SKCula sreculoruni. Amen. 
 
 Psalmus xcvii. 
 
 */^ANTATE Doiiixo canticum novum : quia 
 V^ mirabilia fecit. 
 
 Salvavit Sibi dextera Ejus : et brachium 
 sanctum Ejus. 
 
 Notum fecit Dominus salutare Suum : in con- 
 spectu gentium revelavit justitiam Suam. 
 
 Eecordatus est misericordiae Suas : et veritatis 
 SucB Domui Israel. 
 
 Viderunt omnes termini terrse salutare Dei 
 nostri : jubilate Deo omnis terra : cantate et 
 exultate et psallite. 
 
 Psallite DoJllNO in cithara, in cithara et voce 
 psalmi : in tubis duotilibus, et voce tubse cornese. 
 
 Jubilate in conspectu Regis Domini : move- 
 atur mare et plenitudo ejus : orbis terrarum et 
 cpii habitant in eo. 
 
 Flumina plaudent manu, simul montes exulta- 
 bunt a conspectu Domini : quoniam venit judi- 
 care terram. 
 
 Judicabit orbem terrarum in justitia : et populos 
 in jequitate. 
 
 Canticum Simeonis. 
 
 ^""VTUNC dimittis servum 
 -LA secundum verbum Tuum in pace, 
 
 Luca; ii. 
 Tuum, DoMiNE : 
 
 CANTATE DOMINO. 
 
 This Psalm was not used in any other way than in its place 
 in the Psalter (Mattins, on Saturdays) until 1552, when it 
 was inserted here as an alternative responsory to the first 
 Lesson, probably for the purpose of meeting the objections to 
 the Magaiticat whicli had been raised by the Puritans. It 
 bears some resemblance, in its latter verses, to the Benedicite 
 Omnia Opera, the works of God by land and sea being called 
 upon to join in His praise. 
 
 It has also been suggested that there are parallel expres- 
 sions in the Cantate and the Magnificat, which seem to imli- 
 cate that the latter is in some degree founded on the former. 
 These are the following : — 
 
 Cantate Domino. 
 
 He hath done marvellous 
 
 things. 
 
 Magnificat. 
 
 He that is mighty hath mag- 
 nified me [or ' ' done to me great 
 things"]. 
 
 He hath shewed strength 
 with His arm : He hath scat- 
 tered the proud . . . He hath 
 put down the mighty. 
 
 His mercy is on them that 
 fear Him : throughout all gene- 
 rations. 
 
 He remembering His mercy 
 hath holpeu His servant Israel. 
 
 Witli His own right hand 
 and with His holy arm : hath 
 He gotten Himself the victory. 
 
 The Lord declared His sal- 
 vation : His righteousness 
 hath He openly shewed in tlie 
 sic'ht of the heathen. 
 
 He hath remembered His 
 mercy and truth toward tlie 
 house of Israel. 
 
 Whether this parallel is accidental or not, it may serve to 
 shew the Evangelical cliaracter of the Psalm which is per- 
 mitted to be used as a substitute for the Song of the Blessed 
 Virgin Mary. Yet it does not seem as if there was ever any 
 necessity for superseding the latter ; and, wliere choice is 
 given, the Magnificat may well be preferred as being oS'ered 
 up daily to God's praise by the whole Catholic Church. 
 When Evensong is repeated, it may be considered advisable 
 to use the alternative Canticle at one of the Ser\'ice3 ; but, in 
 that case, the Magnificat should always be saiil at the later 
 
 Evensong. 
 
 NUNC DIMITTIS. 
 
 The "Song of Simeon " is anotlier Canticle in praise of the 
 manifestation of the Incarnate Word. It lias been used at 
 Compline or at Vespers throughout the Church from very 
 early times, being mentioned in the Apostolical Constitutioiis 
 (written at the end of the third century, at the latest) as an 
 Evening Canticle. There are English versions of it as early 
 as the fourteenth century. 
 
 The Nunc Dimittis is singularly fitted for Evensong. Like 
 tlie words of Da\'id, " I will lay me down in peace and take 
 my rest, for it is Thou, Lord, only that niakest me to dwell
 
 (JBtiening; IPragcr. 
 
 21 I 
 
 For mine eyes have seen : Thy salvation, 
 
 Which Thou hast prepared : before the face of 
 all people ; 
 
 To be a light to lighten the Gentiles : and to 
 be the glory of Thy people Israel. 
 
 Glory be to the Fatuek, and to the Sox : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world Mitliout end. Amen. 
 
 H Or else this " Psalm ; except it be on the Twelfth 
 Day of the Mouth. 
 
 OD be merciful unto us, and 
 
 Deus iniscrea- 
 tur. I's. Ixvii. 
 
 G 
 
 light of His countenance, and be merciful unto 
 us : 
 
 Tliat Thy way may be known upon earth : 
 Thy saving health among all nations. 
 
 Let the people praise Thee, O God : yea, let 
 all the people praise Thee. 
 
 let the nations rejoice and be glad : for Thou 
 shalt judge the folk righteously, and govern tlie 
 nations upon earth. 
 
 Let the people praise Thee, O God : yea, let 
 all the people praise Thee. 
 
 Then shall the earth bring forth her increase : 
 and God, even our own God, shall give us His 
 blessing. 
 
 God shall bless us : and all the ends of tlie 
 world shall fear Him. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Guost; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Then shall be said or suug the Apostles' Creed by 
 the Minister and the people standing. 
 
 T BELIEVE in God the Father Almighty, 
 -L Maker of heaven and earth : 
 
 And in Jesus Christ His only Son our Lord, 
 Who was conceived by the Holy Ghost, Born of 
 
 a This Cailticlc wis 
 introduced in 1553. 
 
 * Sav. 
 
 f Pryiner Version of 
 fourteenth century. 
 (.1/. A', iii. i8s.] 
 
 Quia viderunt oculi mei : salutare Tuum. 
 Quod parasti : ante f aciem omnium populorum ; 
 
 Lumen ad revelationem gentium : et gloriam 
 plebis Tuse Israel. 
 
 Gloria Patei, et Filio, et Spieitui Sancto. 
 
 Sicut erat in principio, et nunc, et semper, et 
 in s»cula sfeculorum. Amen. 
 
 Psalraiis Ixvi. 
 
 ''T~^EUS misereatur nostri, et benedicat nobis : 
 -L^ illuminet vultum Suum super nos, et 
 misereatur nostri. 
 
 Ut cognoscamus in terra viam Tuam : in 
 omnibus gentibus salutare Tuum. 
 
 Confiteantur Tibi populi Deu.s : confiteantur 
 Tibi populi omnes. 
 
 LaBtentur et exultent gentes, quoniani judicas 
 populos in requitate, et gentes in terra dirigis. 
 
 Confiteantur Tibi populi Deus, confiteantur 
 Tibi pojjuli omnes, terra dedit fructum suum. 
 
 Benedicat nos Deus, Deus noster ; benedicat 
 nos Deu8 : et metuant Eum omnes fines terrse. 
 
 Gloria Patri, et Filio, et Spiritui Sancto. 
 
 Sicut erat in principio, et nunc, et semper, et 
 in siBcula sosculorum. Amen. 
 
 [Credo in. 
 
 '~r BILEUE in god, fadir almy^ti, makere of 
 
 J- heuene and of erthe : and in iesu crist the 
 
 sone of him, oure lord, oon aloone : which is con- 
 
 ccyued of the hooli gost : born of marie maiden : 
 
 in safety," it is the aspiration of that faith which can behold 
 Christ lightening the darkness of all niglit, and fiillilling the 
 words of the prophet, "It shall come to pass, that at evening 
 time it shall be light." As the Gospels of the Morning Les- 
 sons reveal to us the " Day-spring " from on high "visiting 
 us," so tlie Epistles of the Evening Lessons reveal the Light 
 of Christ's glory enlightening the Gentile as well as the 
 Jewish world. 
 
 In the old Evening Services of the Church of England 
 there weretouching references to death, and the rest of tlie 
 departed ; and immediately after Nunc Dimittis, in Passion 
 and Holy Week, was sung the glorious anthem "Media rila 
 in morte sumnn," which is now usetl only in the Burial Service. 
 This close connection lietween the Song of Simeon and the 
 idea of our Blesscil Lonl's Passion arises out of the occasion 
 on which it was first uttered, tlie Preseutation, which was in 
 effect a Sacrifice ; and of the words of Simeon which imme- 
 diately followed, " Behtdd, this Child is set for the fall and 
 rising again of many in Israel ; and for a sign which shall be 
 spoken against ; yea, a swonl shall pierce through thine own 
 soul also, that the thoughts of many hearts may be revealeil. " 
 [Luke ii. 34, 3').] And such a connection of idea.s cannot fail 
 to remind us also of our Lord's ow-n departing words, 
 "Father, into Thy liands I commend My Spirit," when "He 
 saw of the travail of His soul," as the eyes of Simeon saw the 
 salvation of the I.nnl, "and was satisfied." This calm repose 
 of faith on God. — looking for a present rest on the bosom of 
 Jesus, and a future rest in His Parailisal Presence, — li.is 
 always been the tone of Evensong in the Church ; and is one 
 that will always be in harmony with the feelings of those 
 whose day has been a day of work ; who look solemnly, yet 
 
 not gloomily, towards that coining night when no man can 
 work; and whoso eyes are fixed with hope on that "rest 
 which reniaineth for the people of God," through the salvation 
 which Christ has prepared. 
 
 Early Engli.sh versions of the Nunc Dimittis may be found 
 ill Maskeli/s Mo7iumenlu liilualia, iii. 246, and Mirror of our 
 Lady, xliii, Blunt's ed. 
 
 DEUS MISEREATUR. 
 
 This Psalm ivas inserted, like the Cantate Domino, in 1552, 
 but was f.amiliar in the older services, being the fourth fixed 
 I'salin at Laiiils on Sundays and other Festivals. It was also 
 part of the Ollice of Bidding Prayers which was used every 
 Sunday. A fourteenth-century version of it is printed in 
 Maskull's Moriurtunta llUnaliu, iii. 20. Although of a moro 
 jubilant character than the Nunc Dimittis, it has several 
 features in common with it, besides this connection with an 
 Office in which the departed were commemorated. Like that, 
 it praises Cioil for the extension of the Gospel: and as Simeon 
 oQcrs thanlcigiving that his eyes have seen the salvation of 
 God, so David in this P.salm pr.ays that the Light of His 
 countenance may be shewn to us, and His saving health 
 known among all nations. 
 
 Occasions may arise when this Canticle is peculiarly appro- 
 priate : but for ordinary Evensong (and especially for the 
 later of two services) it is better always to keep to the ancient 
 spirit and practice of the Church and use the Nunc Dimittis. 
 
 THE APOSTLES' CREED. 
 A large number of early English versions of the Creed are
 
 212 
 
 OBucning Iprapcr. 
 
 the Virgin ^lary, Suffered under Pontius Pilate, 
 Was crucified, dead, and buried, He descended 
 into hell ; The third day He rose again from the 
 dead. He ascended into heaven, And sitteth on 
 the right hand of God the Father Almighty; 
 From thence He shall come to judge the quick 
 and the dead. 
 
 I believe in the Holy Ghost ; The holy Catho- 
 lick Church ; The Communion of Saints ; The 
 Forgiveness of sins ; The Kesurrection of the 
 body. And the Life everlasting. Amen. 
 
 % And after that, these Prayers following, all devoutly 
 kneeling ; the Minister first pronouncing with a 
 loud voice, 
 
 The Lord be with you. 
 
 Answer. 
 And with thy spirit. 
 
 Minister. 
 
 IT Let us pray. 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 
 IT Then the Minister, Clerks, and people, shall say tlie 
 Lord's Prayer with a loud voice. 
 
 OUR Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 IT Then the Priest standing up, ^sliall say, 
 Lord, shew Thy mercy upon us. 
 
 a Prymer Version of 
 fourteenth century. 
 [M. R. iii. 123, etc.] 
 
 c Orignially the MS. 
 read, anii so ci>«- 
 tinuins to the eit.t 
 of the Set-vice, but 
 these words were 
 erased. [See note 
 at p. 200,] 
 
 ti Pryraer version of 
 fourteenth century. 
 [.)/. R. iii. no. J 
 
 suffride passioun undir pounce pilat : crucified, 
 deed, and biried : he wente doun to hellis : the 
 thridde day he roos a3en fro deede : he steij to 
 heuenes : he sittith on the rijt .syde of god the 
 fadir almy3ti : thenus he is to come for to deme 
 the quyke and deede, I beleue in the hooli 
 goost : feith of hooli chirche : comunynge of 
 seyntis : forjyuenesse of synnes : a3enrisyiig of 
 fleish, and euerlastynge lyf So be it,] 
 
 Preie we. 
 Lord, haue merci on us. 
 
 Crist, haue merci on us. 
 Lord, haue merci on us.] 
 
 r^HATEP rjixHiv o tv Toii ovpavois, dyiacrOyjTOi to 
 oi'o/ia croV (/\6(T<ii i) jiaaiXtia trov y(vr]6i]T(o to 
 OeXyj/xd aov, ws O' ovpavco, Kal cVt ttj's yj];. Tuv 
 
 apTOV y/xijjv TUV €TTI.0V(7L0V SiSoV yp-^V TO Ka6' 
 
 y]pipav Kal a</)es i]^!^ Tas apapTiai ypiiiv, Koi yap 
 avTol a<^iip(.v travTL ot/ieiAoiTi i]plv (cat /uij 
 ttaiviy Kijs I'ipa.'; eis ireipacrp.ijv, uAAd pccrai I'j/xas 
 ctTTo Tov jrovvypoi'.] 
 
 'Lord, shewe us thi merci : 
 
 extant. The one in the right-hand column above is taken 
 from the ancient Prymer contained in Maskell's Monumenta 
 Ritualia, some others being printed in the Appendix to the 
 volume. The others which follow this note are copied from 
 Heurtley's Harmonia Si/mbolica, where several others, of 
 various dates, from tlie ninth to the sixteenth century, are 
 to be found.' 
 
 Ninth Century. From MS. 427 in the Lambeth Library. 
 
 Ic gelyfe on God Ffeder selmilitigne, Sc3'ppend heofouan 
 and eorthan ; And on Hielend Crist, Sunu his anlican, Drihten 
 urne ; Se the waes geacnod of tliam Halgan Gaste, Acjenned of 
 Marian tham m«dene ; Gethrowad under thani Pontiscan 
 Pilate, Gerod f:i>stuad, Dead and bebyrged ; He nither astah 
 to hel warum ; Tham thriddan doege he aras fram deadum ; 
 He astah to heofonum ; He sit to swythran hand God Fjeder 
 wass selmihtigan ; Thonan toweard deman tlia cucan and tha 
 deadan. Ic gelyfe Tha halgan gelathunge riht gelyfdan ; 
 Halgana gemaenysse ; And forgyfnysse synua ; Fkesces a-riste ; 
 And thjet cce lif. Si hit swa. 
 
 [The next is of great interest from the illustration it affords 
 of the necessity thrust on the Church of England during a 
 part of the middle ages, of teaching her people in three dif- 
 ferent languages. It also represents tlie tliree principal ele- 
 ments of modern English.] 
 
 Circa a.d. 1125. From 3LS. E. 17 in ike Library of Trinity 
 
 CoUeye, Cambridge. 
 
 Ic gelefe on Gode Fajdera »lwealdend, 
 
 Jeo crei en Deu le Perre tut puant, 
 
 Credo in Deum Patrem omnipotentem, 
 
 1 The student should comp.ire Professor Hem tley's book with Walchjus' 
 Bihliothica SyTnboUca for the earliest foniis of the Creed. 
 
 Sceppend heofoues and eorthan ; 
 Le criatur de ciel e de terre ; 
 Creatorem cceli et terrie ; 
 
 And on Helende Crist, Suna his anlich, 
 
 E en Jesu Crist, sun Fil uuiel, 
 
 Et in .Jesum Christum Filiuni ejus unicum. 
 
 Drihten ure ; 
 Nostre Seinur ; 
 Dominum nostrum ; 
 
 Syo the akj'nned is of tham Halig Gaste, 
 Ki concevz est del Seint Esprit, 
 Qui conceptus est de Spiritu Sancto, 
 
 Boran of M[arian tham mieden ;] 
 
 Xez de Marie la 
 
 N'atus ex Maria Virgiue : 
 
 [Gethrowode under tham Pontiscam] Pilate, 
 and on rode ahangen, 
 
 ****** ntien Pil.ate crucitiez, 
 Passus sub Pontio Pilato, crucifixus. 
 
 Dead and beberiged ; 
 Morz, e seveliz ; 
 Mortuus, et sepultus ; 
 
 He adun asta;h to helliu 
 Descedied as enters ; 
 Descendit ad inferna ;
 
 €ticning Ipragcc. 
 
 213 
 
 Answer. 
 And grant us Thy salvation. 
 
 Priest. 
 
 O Lord, save the Queen. 
 
 Answer. 
 
 And mercifully bear u.s when we call upon 
 Thee. 
 
 Priest. 
 Endue Thy Ministers with rigliteousness. 
 
 Answer. 
 And make Thy chosen people joyful. 
 
 Priest. 
 O Lord, save Thy people. 
 
 Answer. 
 And bless Thine inheritance. 
 
 Priest. 
 Give peace in our time, O Lokd. 
 
 Answer. 
 
 Because there is none other that fighteth for 
 us, but only Thou, O God. 
 
 Priest. 
 O God, make clean our hearts within us. 
 
 Answer. 
 And take not Thy Holy Spirit from us. 
 
 And 3yue to us thi saluacioun. 
 
 Lord, make saaf the King : 
 
 a Prymer Version of 
 fourteenlh century. 
 \M. R. iii. 38.J 
 
 And ful out heere thou us in the dai that we 
 shulen inclepe thee. 
 
 Thi prestis be clothid rijtwisnesse : 
 
 And thine halewis ful out glade thei. 
 
 Lord, make saaf thi peple : 
 
 And blesse to thin eritase. 
 
 ["Lord, 3yue pees in oure dales, for ther is 
 noon othir that shal fy3te for us, but thou lord 
 oure god.] 
 
 Tliridtlan degge he aras fram deatha ; 
 Et tierz jurn relevad de morz ; 
 Tertia die resurrexit a mortuis ; 
 
 He astah to heofone ; 
 Muntad as ciels ; 
 Ascendit ad celos ; 
 
 .''it on switnan healfe Codes Ficderes c.ilniihtig ; 
 Siet a la destre de Deu Perru trcs tut puaiit ; 
 Sedet ad dexteram Dei Patris omnipiitentis ; 
 
 Thanen lie is to cumene, and to demenna quiche 
 
 and deade. 
 piluc est avenir jugicr les via e les morz. 
 Inde venturus judicarc vivos et mortuos. 
 
 Ic gelefe on Halig Gast ; 
 Jeo crei el Seint Espirit ; 
 Credo in Spiritum Sanctum ; 
 
 And on halig gesomnunge fulfrcmede ; 
 Scinte Eglisc Catholica ; 
 Sanctam Ecclesiam Catholicam : 
 
 Ilalegan hiniennessc ; 
 
 La ooiiimuniun des seintes choses ; 
 
 Sanctorum communioncm ; 
 
 Forgj'fenysse synna ; 
 Reniissium des pecchiez ; 
 Remissionem pcccatorum ; 
 
 Flesces up arisnesse ; 
 Resurrcctiun de charn ; 
 Carnis resurrectionem : 
 
 Lif eche 
 
 Vie pardurable 
 
 Vitam seternam 
 
 Beo hit swa. 
 
 Seit feit. 
 
 Araeu. , 
 
 Thirleenlh Ccntun/. From a MS. in the British Museum, 
 Cleopatra, B. vi. fol. 201. 
 
 Hi true in God, Fader Hal michttende, Tha makcde heven 
 and hcrdeth ; And in Jliesu Krist, is ane lepi Sone, Hurc 
 Lavcrd ; That was bigotin of the Hali Gast, And born of the 
 maiden Marie ; Pinid under Punce Pilate, festened to the 
 rode, Ded, and dulvun ; Licht in til helle ; The tliride d.-vi up 
 ras fra dcdc to live ; Stcg intil hevenne ; Sitis on his Fadir 
 richt hand, Fadir alwaldund ; He then sal cume to dcnie the 
 quike an the dede. Hy troue hy theli Gast ; And hely * * 
 kirke; The samningeof halges; Forgifncs of sinnes; Uprisigen 
 of tleyes ; And life withuten endc. Amen. 
 
 From the Pri/mer of 1538. Maskell's Monumcnta Eitualia, 
 iii. 201. 
 
 I beleue in god the father almyghty, maker of heuen and 
 earthe ; And in Jesu Chryst hys onely sonnc, our Lordo ; 
 whiche was conceyued by the holy ghoste. And borne of the 
 virgyn Mary ; which sullVed deathe under Pons Pylatc, and 
 was crucifyed, deado, and burycd ; wliioh descendyd to hell; 
 The thyrde day rose from death to lyfc ; whiche ascendyd 
 into heuen ; anil .syttlieth at the ry ;t hando of God the F.ather 
 almyghtye ; And from thons shall come for to judge both the 
 quyeke and tlie de.ade. I beleue in tlic holy Ghoste ; The 
 holy churclie catholike ; The communyon of sayntea ; The 
 remys.iyon of synnes ; The resurrectyon of the tlesshe ; And 
 the lyfe cucrlastynge. So be it.
 
 214 
 
 Cucning Ipragcr. 
 
 ^ Then shall follow three Collects : Tlie first of The 
 Day ; The second for Peace ; The third for Aid 
 against all Perils, as hereafter followeth : which 
 two last Collects shall be daily said at "Evening 
 Prayer without alteration. 
 
 II The Second Collect at "Evening Prayer. 
 
 OGOD, from Whom all holy desires, all good 
 couusel.s, and all just works do proceed ; 
 Give unto Thy servants that peace which the 
 world caunot give ; that both our hearts may 
 be set to obey Thy commandments, and also that 
 by Thee we being defended from the fear of our 
 enemies may pass our time in rest and quietness; 
 through the merits of Jesus Christ our Saviour. 
 Amen. 
 
 IT The Third Collect, for Aid against all Perils. 
 
 IIGHTEN" our darkness, we beseech Thee, O 
 -^ Lord ; and by Thy great mercy defend us 
 from all perils and dangers of this night ; for the 
 love of Thy only Son, our Saviour, Jesus 
 Christ. Amen. 
 
 '' IT In Quires and places where they sing, here 
 followeth the Anthem. 
 
 o 
 
 IT A Prayer for the Queen's ilajesty. 
 
 LORD our heavenly Father, high and 
 mighty. King of kings. Lord of lords, the 
 only Euler of princes. Who dost from Thy throne 
 behold all the dwellers upon earth ; jSIost heartily 
 we beseech Thee with Thy favour to behold our 
 most gracious Sovereign Lady, Queen VIC- 
 TOEIA ; and so replenish her with the grace of 
 Thy Holy Spirit, that she may alway incline 
 to Thy will, and walk in Thy way : Endue her 
 plenteously with heavenly gifts ; grant her in 
 health and wealth long to live ; strengthen her 
 that she may vanquish and overcome all her 
 enemies ; and finally, after this life, she may 
 
 X Ez'entottg (1349 
 onlyj. 
 
 * Sat. Grccr. and 
 Gelas. Missa pro 
 pace. Mur. i. 727. 
 
 ^ Sar. Greg, and 
 Gelas. Ont. ad 
 Completorium. 
 Mur. i. 74S. 
 
 d From lliis Rubric 
 to the end of the 
 Service ^vas all in- 
 troduced in 1663. 
 
 e Prymer of 1553- 
 
 *"r^EUS, a Quo sancta desideria, recta consilia, 
 -L^ et justa sunt opera : da servis Tuis iUam 
 quam mundus dare non potest pacem : ut et 
 corda no.stra mandatis Tuis dedita, et, hostium 
 sublata formidine, tempora sint Tua protectione 
 tranquilla. 
 
 'TLLUMINA, quaesumus, Domine Deus, tene- 
 -J- bras nostras : et totius hujus noctis insidias 
 Tu a nobis repelle propitius. Per Dominum 
 nostrum Jesum Christum Filium Tuum, Qui 
 Tecum vivit et regnat in unitate Spiritds Sancti 
 Deus, per omnia saecula sseculorum. Amen. 
 
 ' IT A Prayer for the Kynge. 
 
 MOST merciful father, al we thy seruauntes 
 by dutie, and children by grace, do 
 beseche thee mooste humbly, to preserue Edwarde 
 the Syst thy sonne and seruaunte, and oure 
 Kynge and gouernour: Sowe in hym good Lorde 
 suche seede of vertue now in hys yonge age, that 
 many yeares this Realme maye enioye much fruite 
 of this thy blessynge in hym, throughe Jesus 
 Christe our Lorde. Amen. 
 
 THE SECOND COLLECT. 
 
 [Prymer Version of Fourteenth Century. JI. li. iii. ."58; 
 comp. 112. 
 
 Preie we. For the pees. Deus a quo. 
 
 God, of whom ben hooli desiris, ri?t councels and iust 
 werkis : jyue to thi seruantis pees that the world may not 
 jeue, that in our hertis jouun to thi commandementis, and the 
 drede of enemycs putt awei, owre tymes be pesible thur? thi 
 defendyng. Bi oure lord iesu crist, thi sone, that with thee 
 lyueth and regneth in the unitie of the hooli goost god, bi all 
 worldis of worldis. So be it.] 
 
 This prayer is the Collect of the same Missa pro pace, of 
 which the Morning Collect for Peace is the "Post-Communion." 
 It also was used at Lauds, at Vespers, and in the Litany, in 
 the ancient Services : and dates from the Sacrameutary of 
 Gelasius, a. d. 494. 
 
 Coming as it originally did at the close of Evensong, it 
 formed a sweet cadence of prayer, fitly concluding with the 
 foUomng short but touching Collect. It follows up very 
 exactly the tone of the Nunc Dimittis, and rings with a gentle 
 echo of the peace that lies beyond this world, as well as of 
 the peace which the world cannot give, nor the soul entirely 
 receive while it is in the world. In the Morning Collect the 
 tone of the prayer was that of one who asks God of His mercy 
 to bless and co-operate with His own in their strife against 
 spiritual foes : but in the Evening the words are more those 
 of one who is no longer able to strive against his enemies, but 
 looks to his Lord God alone to be his defence and his shield. 
 
 [Between the second and third Collect at Evening Prayer 
 Bishop Cosin wished to insert the second of the Collects 
 
 appended to the Communion .Service, "0 Almighty Lord, and 
 everlasting God, " under the title of "The Collect for grace 
 and protection," but the alteration was rejected. The idea 
 seems to have been taken from the York Litany.] 
 
 THE THIRD COLLECT. 
 
 This prayer is of equal antiquity with the preceding : and 
 is e-xpressly appointed to be used at Evening Prayer in the 
 Sacrameutary of Gelasius. It was taken into our Evensong 
 from the Compline of the Salisbury Use. Here again the 
 Nunc Dimittis is followed up in its tone : but the words are 
 taken almost literally from the Psalms, which have been the 
 great storehouse of Prayer as well as Praise to the Church of 
 all ages. "Consider and hear me, Lord my God : lighten 
 mine eyes that I sleep not in death. Thou also shalt light my 
 candle : the Lord my God shall make my darkness to be 
 light. Yea, the darkness is no darkness with Thee, but the 
 night is as clear as the day : the darkness and light to Thee 
 are both alike. He will not suffer thy foot to be moved : and 
 He that keepeth thee wiU not sleep. Behold, He that keepeth 
 Israel ; shall neither slumber nor sleep. The Lord Himself 
 is thy keeper ; the Lord is thy defence upon thy right hand. 
 So that the sun shall not burn thee by day : neither the moon 
 by night. He shall deliver thee from the snare of the hunter : 
 and from the noisome pestilence. He shall defend thee under 
 His wings, and thou shalt be safe under His feathers : His 
 faithfulness and truth shall be thy shield and buckler. Thou 
 shalt not be afraid for any terror by night : nor for the arrow 
 that flieth by day : for the pestilence that walketh in dark- 
 ncs"! : nor for the sickness that destroyeth in the noonday.
 
 (JBoening IPrapcr. 
 
 215 
 
 attain everlasting joy and felicity ; through 
 Jesus Cheist our Lord. Amen. 
 
 H A Prayer for the Royal Family. 
 
 AL^nGHTY God, the Fountain of all goodness, 
 -^^^ we humbly beseech Thee to bless Albert 
 Edward Prince of Wales, the Princess of Wedes, 
 and all the Koyal Family : Endue them with Thy 
 Holy Spirit ; enrich them with Thy heavenly 
 grace ; prosper them with all happiness ; and 
 bring them to Thine everlasting kingdom ; 
 through Jesus Christ our Lord. Amen. 
 
 IT A Prayer for the Clergy and People. 
 
 ALMIGHTY and everlasting God, Who alone 
 -CX. workest great marvels ; Send dowTi upon 
 our Bishops, and Curates, and all Congregations 
 committed to their charge, the healthful Spirit of 
 Thy grace ; and that they may truly please Thee, 
 pour upon them the continual dew of Thy bless- 
 ing. Grant this, O Lord, for the honour of our 
 Advocate and Mediator, Jesus Christ. Amen. 
 
 IT A Prayer of St. Chrysostom. 
 
 ALMIGHTY God, Who hast given us grace at 
 -^A_ this time with one accord to make our 
 common supplications unto Thee ; and dost pro- 
 mise, that when two or three are gathered 
 together in Thy Name Thou wilt grant their 
 requests : Fulfil now, O Lord, the desires and 
 petitions of Thy servants, as may be most ex- 
 pedient for them ; granting us in this world 
 knowledge of Thy truth, and in the world to 
 come life everlasting. Amen. 
 
 IT 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, and 
 the love of God, and the fellowship of the 
 Holy Ghost, be with us all evermore. Amen. 
 
 a PrjTiier Version of 
 fourteenth century. 
 lil. S. iii. iiz.J 
 
 b Afatins a*ttt Eveit' 
 song (1549 only]. 
 
 " ALMYGHTI god, euerlastynge, that aloone 
 -^^^ dost many wondres, schewe the spirit of 
 heelful grace upon bisschopes thi seruauntis, and 
 vpon alle the congregacion betake to hem : and 
 jeete in the dewe of thi blessynge that thei plese 
 euermore to the in trouthe. Bi crist oure 
 lord. So be it. 
 
 Here endcth the Order of * Evening Prayer throughout the Year. 
 
 For Thou art my strong rock, and my castle : bo Thou also 
 my guide, and lead me for Tliy Name's salic. Into Thy hands 
 I commend my spirit : for Thou hast redeemed me, Lord, 
 Thou God of truth. I will lay me down in peace, and take 
 my rest : for it is Thou, Lord, only that makest me dwell in 
 safety." 
 
 Such are words from the Psalms of David which may bo 
 taken as a Scriptural comment upon tliis short hut condensed 
 Ci)llect. They sliew us how literally the latter must he 
 taken if we are tn enter into its true spirit: how much solemn 
 reference to the present and tlie future may be drawn into the 
 compass of a few words of prayer : and what a fulness of 
 devotion is contained in even the shortest of tliose forms 
 which have come down to us as the day-by-day utterances of 
 the Church of God for so many ages. 
 
 To meet objections which were made to the words of this 
 prayer, Bishop Cosin has altered it in his Durham Book to 
 
 "Lighten tlie darkness of our hearts, we beseerfh Thee, O 
 Lord, by Tliy gracious visitation, and of Tliy great mercy 
 . . . from all terrors and dangers of the night ..." Bisliop 
 Wren proposed, " Ligliten tlie darkness, we beseech Thee, O 
 Lord, that the niglit will bring upon us, and by Thy great 
 mercy defend us from all dangers of tlie same, for the love of 
 Tliy only Son, our Saviour, Jesus Christ." Happily the 
 ancient words were retained. 
 
 The peculiar fitness of these words to end a Service which 
 is really offered in the Evening is so great, that ono cannot 
 wonder at the reluctance shewn by the Clergy and People to 
 add on the Intercessory Prayers which now follow. And 
 although the Rubric directing these prayers to be used after 
 the Anthem is not inserted in the Evening Service, its omis- 
 sion by no means weakens the force of what has been said in 
 the Notes on Morning Prayer as to such a termination of the 
 Daily Service.
 
 AT MORNING PRAYER. 
 
 IT " Upon these Feasts ; Christmas Day, the Epiphany, 
 Saint Matthias, Easter Day, Ascension Day, )rhii- 
 sun Day, Saint John Baptist, Saint James, Saint 
 Bartholomew, Saint Matthew, Saint &'mo« and Saint 
 Jiule, Saint Andrew, and upon Trinity Sunday, 
 shall be sung or said *at Morning Prayer, instead 
 of the Apostles' Creed, this Confession of our Chris- 
 tian Faith, commonly called The Creed of Saint 
 Athauasius, by the Minister and people standing. 
 
 TTTHOSOEVER will be saved: 
 
 Quic«nque™it. yy ^^^^^^ ^jj ^j^j^g^ -^ -^ ^^^^^_ 
 
 sary that he hold the Catholick Faith. 
 
 a See note below. 
 
 i imtnediately after 
 Benedictus. this 
 Confession, etc. 
 [1549-1662]. 
 
 c Said at Prime 
 daiJy. S. g. g. 
 
 ' Symbolum Athanasii. 
 
 QUICUNQUE vult aalvus esse : ante omnia 
 opus est \\t teueat catholicam fidem. 
 
 THE ATHANASIAN CREED. 
 
 Upon these Feasts'] It was the ancient usage of the Church 
 of England to sing the "Symbolum Athanasii," or "Psalm 
 Quicitnque," every day after the Psalms at Prime. 
 
 It was sung antiphonally, as a dogmatic Christian Psalm 
 or Canticle, and not in the manner of a Creed, the Apostles' 
 Creed being used at the same service as the actual Confession 
 of Faith. In tile tUvst English Prayer Book, that of 1549, it 
 was directed to be said on si.^c Festivals, tliose of Christmas, 
 Epiphany, Easter, Ascension, Pentecost, and Trinity : and 
 seven Saints' da3-s were added in loo2, so as to make thirteen 
 days altogether. 
 
 in the liej'ormed Breviary of Quignonez, and in the Modern 
 Roman Breriary, it is appointed for use on Sundays : the 
 recitation of it being thus a weekly instead of a monthly one. 
 In the Eastern Church the Athanasian Creed is not recited 
 in any of the Services, but is placed at the end of the Office 
 Book much in the same manner as the "Thirty-nine Articles 
 of Religion " used to be printed at the end of the Book of 
 ( 'ommon Prayer. The Creed does not appear in the earlier 
 English Prymers, but vernacular translations of it are extant 
 of as ancient a date as the tenth centurj'. [Lambeth Lib. 427 ; 
 Bodl. Lib. Douce, 258.] The English of the version in the 
 Prayer Book is substantially the same as that of Bishop Hil- 
 sey, which was printed in the Prymer of 1539. 
 
 commonly called The Creed of Saint Athanasius'] This popular 
 title is used in the mediaeval Breviaries, but the most ancient 
 forms in which the title is found are "Hymnus Athanasii de 
 Fide Trinitatis," as in the Utrecht Psalter, or "Fides Catho- 
 lica Sancti Athanasii, " as in many ancient Psalters. Although 
 the name of St. Athanasius lias been associated with it for 
 twelve hundred years, it cannot be certainly traced back to 
 liim as its author : and there is Uttle probability that it was 
 originally written in Greek, the language in which all the 
 known works of St. Athanasius were written, since no extant 
 Greek MS. of it is more than four hundred years old, and 
 none is mentioned by any writer before a.d. 1200, while there 
 are Latin MSS. of it that date through every age as far back 
 as the fifth century, or to witliin a century of the time of St. 
 Athanasius himself. It is probable that it was called "Fides 
 Sancti Athan.asii Pr.i?sulis,"a3 it was l>v the Council of Autun 
 about A.D. G70, because it expresses the doctrines for which 
 St. Athanasius contended so learnedly and energetically against 
 Arius and the Arians, for which he suffered so much, and of 
 which he was the greatest defender. The real author appears 
 to liave been some theologian of the Westeru Church, the 
 Lishop of a diocese in France, in the early part of the fifth 
 century. 
 
 This beautiful and exact dogmatic Canticle is found in all 
 such early Psalters as contain any Canticles beside the Psalms 
 of David. Among these are the Vienna Psalter, which is 
 said to have been presented by the Emperor Charlemaoiie to 
 t'.ie Church of Bremen, and which is believed to have been 
 written in the latter part of the eighth century ; and the 
 Utrecht Psalter, once the treasure of an English Church 
 
 Library, which is of an even earlier date, and is assigned by 
 some high palseographical authorities to the sixth century.' 
 There exist also numerous early commentaries upon it, in 
 some of which the whole of the Creed is extant in substantially 
 the same Latin text as that printed above, various readings 
 being few and of little importance. Of such commentaries 
 there are known to be forty which were written before a.d. 
 1215, and sixteen of these were written before A.D. 800. 
 Among them may be mentioned anonymous commentaries 
 which are preserved in the Library of Troyes [804 (a), 804 (/3), 
 1979], in the British JIuseum Library [Add. MSS. 24,902], 
 in the National Library at Paris [Bibl. Nat. 1012], and 
 in the Vatican. [ilAi's Script. Vet. Nova. Collect, ix. 396.] 
 These JISS. were all written in the ninth or tenth centuries, 
 but there is strong reason to believe that they are transcripts 
 of still earlier MSS., just as the earliest Bibles, those of the 
 fourth and fifth centuries, were also transcribed from older 
 MSS. There is, Iiowever, a commentary vhich can be assigned 
 to a particular autlior, and thus to a particular date, the Com- 
 mentary of Venantius Fortunatus, which he wrote about A.D. 
 570, previously to his consecration as Bishop of Poictiers. 
 Of this eight ilS. copies are known ; and as the author com- 
 ments upon the Creed verse by verse, they offer very valuable 
 evidence as to the text of it at that early date. 
 
 The presence of this Canticle among the other Canticles 
 and the Psalms in all the ancient Psalters indicates that it 
 was used in Divine Service at the time ■« hen these Psalters 
 were written : and as the Utrecht Psalter which was written 
 for use in the Church of England contains the Quicunque Vult 
 and all the Canticles of the Old and New Testament which 
 were so used, it may be concluded that this " Confession of 
 F.-iith " w-as as certainly used as the Te Deum in the English 
 Church of those early daj-s. A Canon of the GaUican Church, 
 passed at Autun [a.d. 661-673], enjoined on the Clergy the 
 recitation of the " Fides Sancti Athanasii ; " and it is thought 
 by some critics that an earlier Canon, possibly of the sixth 
 century, found in two JISS. at the Vatican, which contains an 
 injunction as to learning by heart the ' ' Fides Catholica, " refers 
 under that title to the Quicunque : the inference being that 
 this was for the purpose of its recitation in Divine Service. 
 There is also extant at the end of the Venerable Bede's 
 abbreviated Psalter a prayer which he composed for the monks 
 of Jarrow to use after the recitation of the Athanasian Creed 
 iu Divine Service ; and as Bede died in a.d. 735, this shews 
 that its use had been adopted at least in the eighth century 
 in the Church of England. At a rather later date the Clergy 
 were directed to explain the Creed to the Laity, and inter- 
 linear Anglo-Saxon versions and glosses of it are found which 
 were obviously intended, like the vernacular versions of the 
 Apostles' Creed, for laymen's use. It may therefore be con- 
 cluded that the Athanasian Creed has been used in Divine 
 Service by the Church of England for considerably more than 
 a thousand years, and probably since the sixth century. 
 
 ■ See the " Report " nf Sir Thomas Duffiis Hardy, Deputy Keeper of the 
 Public Records, on "the Athanasian Creed in c^nneetion with the Utrecht 
 Psalter," presented to the Master of the Rolls, and published in 1873.
 
 at aborning; Pragcr. 
 
 2i; 
 
 " Which Faith except every one do keep * whole 
 and undefiled : without doubt he shall perish 
 everlastingly. 
 
 'And the Catholick Faith is this : That we 
 worship one God in Trinity, and Trinity in 
 Unity ; 
 
 ''Neither confounding the Persons : nor dividing 
 the Substance. 
 
 'For there is one Person of the Father, 
 another of the Son ; and another of the Holy 
 Ghost. 
 
 ^ But the Godhead of the Father, of the Son, 
 and of the Holy Ghost, is all one : the Glory 
 equal, the Majesty co-eternal. 
 
 Such as the Father is, such is the Son : and 
 such is the Holy Ghost. 
 
 *■ The Father uncreate, the Son uncreate : and 
 the Holy' Ghost uncreate. 
 
 * The Father incomprehensible, the Son incom- 
 prehensible : and the Holy Ghost incompre- 
 hensible. 
 
 ' The Father eternal, the Son eternal : and the 
 Holy Ghost eternal. 
 
 And yet they are not three eternals : but one 
 eternal. 
 
 a Deut, 4. 2. Rev. 
 
 23. i8, 19. Acts I V 
 
 46. 2 John 9. 
 b holy [1549.1662]. 
 
 fMarkis. 33. Matt. 
 28. 19. 
 
 d I Pet. I. 2. 2 Cor. 
 13. 14. I John 5. 
 
 : Matt. 3. 16, 1 
 
 ^John I. 1. 14. & 10. 
 30. & 16. 13-15. 
 CoiHp. Isa. 6. 1-3, 
 with John 12. 40. 
 41. & Acts 28. 2S, 
 26. 
 
 £• Acts 17. 24. 28. 
 John 1. 1, 3. Job 
 33-4. 
 
 A Job II. 7.9. I 
 KinRS 8. 27. Ps. 
 139. 7. Inttntasitr' 
 able. (HILSEVS 
 Pritner, 1539.} 
 
 I Isa. 63. 16. Heb. 
 I. 8. & 9. 14, Ps. 
 90. 2. 
 
 Quam nisi quisque integram, inviolatamque 
 servaverit : absque dubio in seternum peribit. 
 
 Fides autem catholica h;ec est, ut unum Deum 
 in Trinitate : et Trinitatem in Unitate venere- 
 mur. 
 
 Neque confundentes personas : neque substan- 
 tiam separantes. 
 
 Alia est enim persona Patris, alia Filii : alia 
 Spiritus Sancti. 
 
 Sed Patris, et Filii, et Spiritus Sancti, una 
 est Divinitas : sequalis gloria, costema majestas. 
 
 Qualis Pater, talis Filius : talis Spiritus 
 Sanctus. 
 
 Increatus Pater, increatus Filius : increatus 
 Spiritus Sanctus. 
 
 Immensus Pater, immensus Filius : immensus 
 Spiritus Sanctus. 
 
 .(Eternus Pater, setemus Filius : seternus 
 Spiritus Sanctus. 
 
 Et tamen non tres setemi : sed unus aetemus. 
 
 By whom this formulary was actually composed is still, and 
 perhaps always will be, a matter of conjecture. In W.\ter- 
 i.and's liisior]) of the Atlianasian Creed he maintains the 
 opinion that its author was St. Hilary of Aries, who died a.d. 
 449. Harvey, in his Hislorii and T/ieoloi/i/ of the Three 
 Creeds, gives his reasons for supposing that it was written by 
 Victricius, Bishop of Rouen, about A.D. 401. Ommaney 
 comes to the conclusion that "of all persons to whom the 
 Quicunque has been assigned, St. Vincent of Lerins " 
 [d. A.D. 450] "is the only one to whom it can be assigned 
 with any degree of probability. " 
 
 But at present there is no sufficient evidence to enable any 
 writer to deal in a satisfactory manner with the question of 
 its authorship, and all that can be said is that it was probably 
 composed by some Gallican theologian in the first half of the 
 fifth century.' 
 
 by the Minister and people standinij] In his revised Prayer 
 Book Bishop Cosin has substituted for these words "one verse 
 by the priest, and another by the people ; or in Colleges, and 
 where there is a Quire, by sides." This was the ancient mode 
 of saying or singing it. 
 
 W/iosoever will he naved] St. Augustine, in his Treatise on 
 Faith and Works, says, "Not only is a good life inseparable 
 from Faith, but Faitli itself is a good life." This illustrates 
 the assertion of the Creed that "before all things it is 
 necessary to liold the Catholic Faith." For faith necessarily 
 precedes practice : "Without faith it is impossible to please 
 God : for he that cometh to God must believe that Ho is, 
 and that He is a Kewarder of thcni that diligently seek 
 Him." [Heb. xi. 6.] Now, the belief that "God is" includes 
 far more than a mere as.scnt to the fact of His existence. To 
 a mind capable of logical reflection, many corollaries must 
 necessarily hang on to this fundamental axiom ; the state- 
 ment of such corollaries forms a more or loss developed 
 Creed ; and thus belief in a Creed as the logical extension of 
 the most primary truth becomes nccessai-y to salvation, or 
 "coming to God," hero .and hereafter. 
 
 whole and tinilejikd] The sin of not keeping the Catholic 
 Faith whole ami undefiled can only be committed by those 
 who know what it is in its integrity, and wilfully rej'ect some 
 portion of it: "everyone" must therefore me.in everyone 
 M ho has come to such a knowledge of the Faith, without 
 asserting anything respecting those who are ignorant of it. 
 This is simply, therefore, a decl.-ir.ation th.at heresy, or a wil- 
 ful rejection of any part of the Catholic Faith, comes within 
 
 ' The fullest historical nccount of this fomuilary i.s to lie fountl hi 
 0»nt.\NEY'fl Athnnasian Creed, an Examination nf Itrcent Theories respecting 
 its Dale, and Origin. 1875: and the same author's Earh/ IHslon/ of tlic 
 Athannsian Creed, 1880. A large and raluahlo collection (if Scriptural and 
 Patristic quotations in illustration of it will bo found set out verse by verso 
 in Radclu'fe'.s Athanasian Creed Illustrated by Parallel Passages, 18-14. 
 
 the condemnation declared by our Lord, "He that believeth 
 not shall be damned." [Mark xvi. 16.] Those are in danger 
 of tTiis condemnation who have learned that there is a Trinity 
 in Unity, Thi-ee Persons in One God, and yet wilfully reject 
 the doctrine : but many believe this faithfully who have not 
 sufficient education to follow out the doctrine iuto its con- 
 sequences and necessary corollaries, as afterwards stated. On 
 the other hand, those who understand these corollaries and 
 reject them run into practical heresy. 
 
 That we toorship] The actual sense of this verse may be 
 stated in other words as being, "The Catholic Faith is this, 
 that the God Whom we worship is One God in Trinity, and 
 Trinity in Unity." Yet it is also true that as the end of all 
 right Belief is right Worship, so the worship which alone can 
 be right is that which is founded on the Catholic Faith as here 
 stated. 
 
 PerKons . . . Substa7ice'\ "Person"isaword whichmarksthe 
 individual Unity of the Father, of the Son, and of the Holy 
 Ghost; "Substance" a word which marks their collective 
 Unity. The latter word, which is synonymous with 
 "Essence," or "Nature," comprehends all the essential 
 qu.alitios of Deity, or that which God is : Eternity, Un- 
 createdncss, Oiuiiipotciicc, Oninii^resence, are soAie of these 
 esseuti.al qualities belonging to Deity, and not belonging to 
 .any other kind of being. To "divide the Subst.ancc " is to 
 assert tliat these esseuti.al qualities, or .any of them, belong to 
 either Person of the Godhead separately from, or in a different 
 degree from, the other Persons. 
 
 Sabellius [a.d. 250] origiu.ated, in its most definite form, 
 the heresy of "confounding the Persons," by decLaring that 
 Father, Son, and Holy Ghost were but three names, aspects, 
 or manifestations of one God. Arius [a.d. 320] "divided the 
 Substance " bj' alleging that the First Person existed before 
 the other two Persons of the Blessed Trinity ; thus attribut- 
 ing the essential qu.ality of Eternity to One, and denying th.at 
 it belonged to the others. These two errors lie at the root 
 of all others ; and the following twenty verses of the Creed 
 are an elaboration of the true doctrine, in a strict form of 
 langu.age, as a fence against them. 
 
 ineomprehenxible] This word is represented in modern 
 English by the word Omnipresent. In Bishop llilsey's 
 transl.ation of the Creed he uses the word "imme.asur.able," 
 which lietter answers to tlio Latin innnensu.^. The word 
 "incomprehensible" h.as now the di3,advant.age of a meta- 
 physical as well as a physical sense ; but when the Prayer 
 liook was tran.-ilated, it prob:ibly had only tho latter meaning, 
 expressing "that which cannot be gr.asped by, or contained 
 within, any sp.aee." It is only a strict form of stating the 
 primary notion th>at " God is everywhere." "If I climb up 
 into heaven, Thou .art there : if I go down to hell, Thou 
 art there also. If I t.akc tlie wings of tho morning : and 
 remain in the uttermost parts of the sea ; even there also
 
 2l8 
 
 at corning: PrajJcr. 
 
 " As also there are not three incomprehensibles, 
 nor three uncreated : but one uncreated, and one 
 incompreliensible. 
 
 ' So likewise the Father is Almighty, the Son 
 Almighty : and the Holy Ghost Almighty. 
 
 And yet they are not three Almighties : but 
 one Almighty. 
 
 ' So the Father is God, the Son is God : and 
 the Holy Ghost is God. 
 
 And yet they are not three Gods : but one 
 God. 
 
 '' So likewise the Father is Lord, the Son 
 Lord : and the Holy Ghost Lord. 
 
 And yet not three Lords : but one Lord. 
 
 For like as we are compelled by the Christian 
 verity : to acknowledge every Person by Himself 
 to be God and Lord ; 
 
 ' So are we forbidden by the Catholick Religion ; 
 to say. There be three Gods, or three Lords. 
 
 •^ The Father is made of none : neither created, 
 nor begotten. 
 
 '' The Son is of the Father alone : not made, 
 nor created, but begotten. 
 
 '' The Holy Ghost is of the Father, and of the 
 Son : neither made, nor created, nor begotten, 
 but proceeding. 
 
 So there is one Father, not three Fathers ; 
 one Son, not three Sons : one Holy Ghost, not 
 three Holy Ghosts. 
 
 ' And in this Trinity none is afore, or after 
 other : none is greater, or less than another ; 
 
 * But the whole three Persons are co-eternal 
 together : and co-equal. 
 
 ' So that in all things, as is aforesaid : the 
 Unity in Trinity, and the Trinity in Unity is to 
 be worshipped. 
 
 '" Ho therefore that will be saved : must thus 
 think of the Trinity. 
 
 (I Jer. 23. 24. Isa. 
 6. 3. Exod. 3. 14- 
 
 b Job 33. 4. Rev. I. 
 8. & 15. 3. & ig. 6. 
 Matt. 12. 31, 32. 
 Gen. 17. 1. 
 
 c Exod. 20. 2. _ 3. 
 Eph. I. 3. I Tim. 
 3. 16. Acts 5. 3. 4. 
 
 rf M.att. II. 25. Acts 
 10- 36. 2 Cor. 3. 
 17. Zech. 14. 9. 
 
 e Deut. 6 
 4. 5. 6- 
 
 4. 
 
 Eph 
 
 /John 5. = 
 
 6. 
 
 
 I. s. 
 
 26. 
 
 Heb 
 
 MoH„.4 
 
 26 
 
 &J5 
 
 I I Cor. 12. 6, Ti. 
 Col. 3. II. 
 
 k John S. 53. 
 
 /Matt. 4. 10. 2 
 Thess, 3. 5, Rev. 
 
 m Mark 9. 24. 
 
 Sicut non tres increati, nee tres immensi : sed 
 unus increatus, et unus immensus. 
 
 Similiter omnipotens Pater, omnipotens 
 FiLius : omnipotens Spiritus Sanctus. 
 
 Et tamen non tres omnipotentes : sed unus 
 omnipotens. 
 
 Ita Deus Pater, Deus Filius : Deus Spiritus 
 Sanctus. 
 
 Et tamen non tres Dii : sed unus est Deds. 
 
 Ita DoMiNUS Pater, Dominus Filius : Domi- 
 Nus Spiritus Sanctus. 
 
 Et tamen non tres Domini : sed unus est 
 Dominus. 
 
 Quia sicut singillatim unamquamque Personam 
 Deuii et DoMiNUM confiteri Christiana veritate 
 compellimur : 
 
 Ita tres Deos aut Dominos dicere, catholics 
 religione prohibemur. 
 
 Patee a uullo est factus : nee creatus, nee 
 genitus. 
 
 Filius a Patre solo est : non factus, nee 
 creatus, sed genitus. 
 
 Spiritus Sanctus a Patre et Filio : non 
 factus, nee creatus, nee genitus, sed procedens. 
 
 Unus ergo Pater, non tres Patres ; unus 
 Filius, non tres Filii : unus Spiritus Sanctus, 
 non tres Spiritus Sancti. 
 
 Et in hac Trinitate nihil prius aut posterius : 
 nihil majus aut minus. 
 
 Sed toto3 tres personam : coKternse sibi sunt et 
 coEequales. 
 
 Ita ut per omnia, sicut jam supra dictum est, 
 et Unitas in Trinitate : et Trinitas in Unitate 
 veneranda sit. 
 
 Qui vult ergo salvus esse : ita de Trinitate 
 sentiat. 
 
 shall Thy liand lead me ; and Thy right hand sliall liold me." 
 [Ps. cxxxix. 7-9.] Yet it is true that a meaning not intended 
 in the Creed has developed itself through this change of 
 language, for the Nature of God is as far beyond the grasp 
 of the mind as it is beyond the possibility of being contained 
 within local bounds. 
 
 For like, as we are compdled'\ The Creed here declares 
 the Divinity of each several Person of the Blessed Trinity to 
 be so clearly set forth in " the Christian Verity," that is, in 
 the Canon of Holy Scripture as received by the Church, that 
 there is no escape for the reason from such a conclusion ; — ■ 
 we are compelled to believe, by the force of the evidence 
 which God has vouchsafed us in the Holy Eible. It would 
 be easy to shew, at length, how literally true this is ; but the 
 marginal references appended to the text are intended to 
 direct the reader to such evidence, and to supersede, by his 
 private study, the necessity for occupying space here with the 
 details of the Scriptural argument. 
 
 So are we forbidden bij the Catholick Relir/ion] [1] The 
 evidence of doctrine is contained in the Holy Scriptures ; the 
 consequences, deductions, and inferences, which may be made 
 from the contents of Holy Scripture, must be under the con- 
 trol of the Church. The one teaching us clearly that each 
 Person of the Blessed Trinity possesses in Himself the in- 
 herent essential qualities of the Divine Nature, the other for- 
 bids us to draw any false conclusions from the truth thus 
 revealed. [2] The final interpretation of Holy Scripture rests 
 not with the individual Christian, but with the collective 
 Christian body ; and where that collective Christian body has 
 set forth an interpretation, the individual Christian will be, 
 to say the least, unsafe in adopting, or wishing to adopt, any 
 other. [3] The "Catholic Religion" respecting the Unity of 
 the Trinity had been clearly decided and set forth at the 
 General Councils held before this Creed was written. 
 
 The Holy Ghost is of the Father, and of the Son'] The intro- 
 duction of the words et Filio into this Creed shews that the 
 doctrine of the Double Procession of the Holy Ghost was 
 received at a very early date, although "FiUoque" was not 
 added to the Nicene Creed until the sixth century. The 
 statement of it in this place is of a more general character 
 than in the Nicene Creed ['/. r. ], but it is rejected by the 
 Eastern Church. 
 
 He therefore that will he saved : must thus thijik of the Trinity'] 
 This practical or saving importance of a right Faith in the 
 Holy Trinity, may be seen [I] from the manner in which 
 the doctrine lies at the foundation of all other doctrine ; 
 [2] by the fact that our Lord made it the very fountain of 
 spiritual life, when He connected the invocation of the 
 Holy Trinity essentially with Holy Baptism ; and [3] by 
 the place which it occupies in moulding all the forms of 
 Christian worship. 
 
 Nevertheless, this verse of the Creed must not be taken as 
 meaning that no person can be saved except he has an 
 intellectual apprehension of the doctrines here set forth about 
 the Blessed Trinity. Intellectual apprehension of doctrine is 
 confined to educated minds, which have the faculty of form- 
 ing opinions about truth, as well as of believing it. In what- 
 ever degree, then, opinions accompany Faith, they must be 
 consistent with the statements here made respecting God, in 
 each several Person, and in one Indivisible Trinity. It is one 
 of the responsibilities attached to the possession of intellect, 
 and its developement by education, that it be not suffered to 
 go out of its province, professing to discover where it cannot 
 even observe, or to reason where it has no premisses. The 
 highest intellect cannot form any opinion about God that can 
 possibly be true, if it is not consistent with what He Himself 
 has told us ; and the highest operation of intellect is to train 
 itself into consistency with the Supreme Mind.
 
 at horning IPrapcr. 
 
 219 
 
 " Furthermore, it is necessary to everlasting sal- 
 vation : that ho also believe rightly the Incarna- 
 tion of our Lord Jesus Christ. 
 
 *For the right Faith is, that we believe and 
 confess : that our Lord Jesus Christ, the Son 
 of God, is God and Man ; 
 
 ' God, of the Substance of the Father, begotten 
 before the worlds : and JIan, of the Substance of 
 His Mother, born in the world ; 
 
 ■^Perfect God, and perfect Man : of a reasonable 
 soul and human flesh subsisting ; 
 
 'Equal to the Father, as touching His God- 
 head : and inferior to the Father, as touching 
 His Manhood. 
 
 -^Who although He be God and Man : yet He is 
 not two, but one Christ ; 
 
 *'One ; not by conversion of the Godhead into 
 flesh : but by taking of the Manhood into God ; 
 
 * One altogether ; not by confusion of Substance : 
 but by unity of Person. 
 
 'For as the reasonable soul and flesh is one 
 man : so God and Man is one Christ ; 
 
 *Who suffered for our salvation : descended into 
 hell, rose again the third day from the dead. 
 
 'He ascended into heaven, He sitteth on the 
 right hand of the Father, God Almighty : from 
 whence He shall come to judge the quick and the 
 dead. 
 
 "At Whose, coming all men shall rise again with 
 their bodies : and shall give account for their own 
 works. 
 
 "And they that have done good shall go into 
 life everlasting : and they that have done evil 
 into everlasting fire. 
 
 'This is the Catholick Faith : which except a 
 man believe faithfully,' he cannot be saved. 
 
 a Mcb. 2. 3 
 
 I. 2-4. 1 
 3- 
 
 Rom. 
 John 4. 
 
 b 1 John 2. 
 20. I Tim 
 
 23. & 5. 
 3- 16. 
 
 c Gal. 4. 4. 
 17. & s. 9. 
 2. 6, 7. "■ 
 
 Col. I. 
 Luke 
 
 d John I. I, 14. 
 Heb. t. 8. & 2. 14. 
 16. Luke 2. 52. & 
 
 (• Zecli. 13. 7. John 
 10. 30. & 14. 2S. 
 Phil. 2. 5-7. 
 
 /Matt. 16. I 
 
 6. 
 
 ^ Pl.it. 2. 7 
 
 Hcb. 
 
 I Tim. 2. 5. 
 
 I Jolm ir. 
 3.16. 
 
 17. Gal. 
 
 k Isa. 53. 4, 8. 10. 
 Luke 23. 42, 43. 1 
 Cor. 15. 3, 4. 
 
 t Luke 24. SI. I 
 Pet. 3. 21. 22. I 
 Tliess. 4. 16. 2 
 Tliess. 1. 7-10. 
 
 wAl. addesc. Patris. 
 inde . . . 
 
 n Job 19. 25 - 27. 
 Isa. 26, 19. 2 Cor. 
 
 5- 10. 
 
 M.ltt. 16. 27. & 25. 
 34-46. Dan. 12. 2. 
 
 fi 2 Thess. 2. IS. 
 
 Jude 3. I John 5. 
 
 12. & 2. 23. Mark 
 
 16. 16. 
 f ii!:d steadfastly. 
 
 [Hilscy.l 
 
 Sed necessarium est ad seternam salutem ; ut 
 incarnationem quoque Domini nostri Jesu 
 Christi fideliter credat. 
 
 Est ergo fides recta, ut credamus et confitea- 
 mur : quia Dominus noster Jesus Christus, 
 Dei Filius, Deus et Homo est. 
 
 .Deus est ex substantia Patris ante sfecula 
 genitus : et homo est ex substantia matris in 
 steculo natus. 
 
 Perfectus Deus, perfectus homo : ex anima 
 rationali et humana carne subsistens. 
 
 .^qualis Patei secundum Divinitatem : minor 
 Patre secundum Humanitatem. 
 
 Qui licet Deus sit et Homo : non duo tamen, 
 sed unus est Christus. 
 
 Unus autem, non conversione Divinitatis in 
 carnem : sed assumptione humanitatis in Deum. 
 
 Unus omnino, non confusione substantia : sed 
 unitate personte. 
 
 iS^am sicut anima rationalis et caro unus est 
 homo : ita Deus et Homo unus est Christus, 
 
 Qui passus est pro salute nostra, descendit ad 
 inferos : tertia die resurrexit a mortuis. 
 
 Ascendit ad coelos, sedet '"ad dexteram Dei 
 Patkis omnipotentis : inde venturus est judicare 
 vivos et mortuos. 
 
 Ad Cujus adventum omnes homines resurgere 
 habent cum corporibus suis : et reddituri sunt de 
 factis propriis rationem. 
 
 Et qui bona egerunt ibunt in vitam seternam : 
 qui vero mala in ignem sternum. 
 
 Ha!C est fides catholica : quam nisi quisque fide- 
 liter firmiterque crediderit, salvus esse non poterit. 
 
 Furthermore, it is neeessary to everlastinrf salvation] The 
 latter part of the Atlianasian Creed may be said to be a 
 logical exposition of the second member of tlie Apostles' 
 Creed, and especially with reference to the two Natures of 
 our Blessed Lord, the union of wliich is called the " Incarna- 
 tion." 
 
 Ood, of the Substance of the Father] The many heresies 
 respecting the Nature of our Blessed Lord entailed on the 
 Church a neces.sity for the greatest strictness of expression ; 
 and whether CJod the Son was of the same Substance with the 
 Father, eternally begotten, or whether He was of a similar 
 Substance, and a created being, was the great question which 
 had to be decided by the Church, time after time, as one form 
 and another of the latter opinion arose, throughout the llrst 
 ages. The voice of the Church never faltered, but always 
 declared th.at the belief here expressed was the Faith once for 
 all delivered to the Saints, and handed down from the Apostles 
 to later times. It was this contest of heresy with the ortho- 
 dox Faith that originated the minute definition into which the 
 Athanasian Creed runs ; and however unnecessary it may 
 seem to those who willingly receive the true doctrine, yet it 
 must be remembered tliat lieresy never dies ; and that lience 
 this minute accuracy i.s a necessary bulwark of the trutli. 
 Also, that wo maybe very thankful "the riglit Faith" has 
 not now to be built up, but only to be defended. 
 
 Perfect (iod, and perfect Man] Our Lord Jesus, in both of His 
 two Natures, has all the essential qualities which belong to 
 each : Eternity, Uncreatedness, Omnipresence, Almightiuess, 
 Divine Witt, and all other attributes of the Divine Nature ; 
 Body, Soul, Human Will, and all otlior attril)utes belong- 
 ing to the Human Nature. Tlicse two Natures are as entirely 
 united in tlie One Being, Christ, as the body .and the soul arc 
 imitcd in the one being, man. This Uninn w.as first effected 
 when the Son of God began to be the Son of iLan in the woml) 
 of the Blessed Virgin Jlary, and it has never been broken 
 since. When the Body of the Crucified Saviour was laid in 
 the tomb, it was kept from corruption by the continuance 
 of its Uuien with the Divine Nature ; and when His Soul 
 
 descended into hell, the Divine Nature was still united to it 
 also, enabling it to triumph over Satan and Death ; when the 
 Soul and Body of Christ were united together again, and 
 ascended into Heaven, it was in conjunction with the Divine 
 Nature that they ascended, to sit as Perfect God and Perfect 
 Man at the right hand of the Father. And in the same two, 
 but united Natures, Christ our Lord will come to judge the 
 quick and the dead. 
 
 life evcrlaslin;/ . . . everlasting f re] These words, awful as the 
 latter part of them is, are the words of our Lord, "The King 
 shall say unto them on His right hand. Come, ye blessed of 
 My Father, inherit the kingdom prepared for you from the 
 foundation of the world , . . also unto them on the left 
 liand, Depart from Me, ye cursed, into everlasting fire, pre- 
 pared for the devil and his angels. . . . And these shall go 
 away into everlasting puuisliment ; but the righteous into life 
 eternal." [Matt. xxv. 34, 41, 46.] 
 
 Tliis is the, Catholick Faith: vhich except a man believe 
 faithfully, he cannot be saird] This verso also is founded on 
 words of our Lord, "He that believcth and is baptized 
 shall be save<l ; but he that believetli not shall be damned. " 
 [Mark xvi. 10.] And tliese severe words of His are the more 
 striking from the fact of their utter.ance immediately before 
 His Ascension to Heaven, lifting up His hands and blessing 
 His disciples. 
 
 It will be observed that the vioriXfirmiter in this clause is 
 not represented in our translation. Waterland says [Critic. 
 Hist. V. X.] that our translators followed a Greek copy of the 
 Creed, printed at Basle by Nicholas Bryling. As this was 
 reprinted by Stephens in Xi^fa, it probably had some weight 
 at the time. Tiiese words of the clause in this Greek copy 
 are given as riio-Tuis Tnartiari. Other Greek copies follow the 
 Latin. 
 
 It docs not become the writer to s.ay .anything that may 
 in the least lessen the force of such .awful words. In the 
 Creed which has been under notice, they are applied in close 
 consistency with our Lord's first use of tliem, and they must 
 bo taken for all that they fairly mean. A word of caution
 
 220 
 
 3t aborning; Prapcr. 
 
 Glory be to the Fathek, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Gloria Patei, et Filio : et Spiritui iSancto. 
 
 Sicut erat in principio, et nunc et semper : et 
 in saecula sseculorum. 
 
 may, however, be expedient : reminding the reader of what 
 has been before said about opinion and belief. A willing 
 assent may be given to the more obvious statements of this 
 Creed by many who are quite unable to enter upon the 
 collateral and inferential statements deduced from them ; and 
 "a man" may thus "believe faithfully" in the substantial 
 truths of the Catholic Faith. AVith an expanded knowledge, 
 an expanded faith is necessary : and all the statements of the 
 Creed are so bound together, that they whose expanded 
 
 knowledge of it is not thus accompanied, are in fact rejecting 
 the fundamental Articles of the Faith, as well as those that 
 seem subordinate only. It will be better in the next life for 
 the ignorant, if they have believed according to the measure 
 of their knowledge, than for those who have known much, 
 but have believed little. 
 
 It may be added that the last two verses, popularly called 
 the "Damnatory Clauses," are found in every known manu- 
 script of the Creed.
 
 AN INTRODUCTION TO THE LITANY. 
 
 The Greek word Litaneia, meaning Prayer or Supplication, 
 appears to have been used in the fourth century for devotions 
 public or private ; but it soon came to have a narrower and 
 more technical sense as applied to solemn acts of processional 
 prayer. Whether St. Basil uses it in this sense, when in his 
 107th epistle he reminds the clergy of Neoc«sarea that "the 
 Litanies which they now practise " were unknown in the 
 time of their great apostle Gregory, and therefore might form 
 a precedent for other salutary innovations, is a matter of 
 opinion, on which Bingham and Palmer (the latter more 
 expressly than the former) take the affiraiative side, the 
 Benedictine Editor and Keble [note to Hookers Ecd. Pol. v. 
 41, 2] taking the negative. But when we are told [Mansi, 
 Concil. iv. 1428] that the aged abbat Dalmatius had for many 
 years never left his monastery, though reijeatedly requested 
 by Theodosius II. when Constantinople was visited by earth- 
 quakes " to go forth and perform a Litany," there can be no 
 doubt as to the meaning of the statement. 
 
 Tlie history, however, of Litanies, in the proper sense of 
 the term, is rather Western than Eastern. ^Ve find, indeed, 
 in the Eastern Liturgy and Offices some four or five specimens 
 of a kindred form of prayer, called Ectene, Sijnapte, etc., in 
 which the Deacon bids prayer for several objects, sometimes 
 beginning with " In peace let us beseech the Lord," and the 
 peqjjlc respond with " Kyrie eleison," or with "Vouchsafe, 
 Lord." The reader of Bishop Andrewes' Devotions will 
 be familiar with this type of prayers. [See O.xford edition, pp. 
 5, 92.] And we have it represented in the ^^'esteru Church 
 by two sets of " Preces " in the Ambrosian Jlissal, one used 
 on the first, third, and fifth Sundays in Lent, the other on tlie 
 second and fourth. One of these begins, "Beseeching the 
 gifts of Divine peace and pardon ... we pray Thee," etc., pro- 
 ceeding to specify various topics of intercession with the 
 response, "Lord, have mercy." The other is shorter, but in 
 its imploring earnestness ("Deliver us. Thou Who deliver- 
 edst the children of Israel . . . with a strong arm and a high 
 hand. ... Lord, arise, help us, and deliver us for Thy Name's 
 sake ") is even more interesting as a link between the Ectene 
 and the Litanies of the West, an essential characteristic oi 
 which is their deprecatory and more or less penitential tone. 
 Somewhat similar are t)ie Mozarabic "Preces" for Lenten 
 Sundays, with their burdens of "Have mercy," "We have 
 sinned, " etc. It may also be observed that " Preces," like the 
 " Paciflcaj " of the Ambrosian rite, were anciently sung at 
 Mass in Rome (at first only on days when the Gloria in 
 Excelsis and Alleluia were omitted) until the ninth century. 
 Tliey formed an Eastern feature in the service, and may lie 
 compared with the Preces of the Abbey of Eulda, wliicli, like 
 a Greek Ectene, intercede for various persons and classes, 
 supplicate for a Christian and peaceful end, and have for their 
 responses, "We pray Tliee, Lord, hear and have mercy," 
 " Grant it, Lonl. grant it : " also with a series of Invocation.^, 
 followed by "Tu ilium adjuva," occurring in an old form for 
 an Emperor's coronation in Muratoi:!, Lit. Horn. ii. 403. 
 
 But to confine ourselves to tlie AN'estern Litany. It became 
 common among the Gallic cliurchcs in the fiflli century, as it 
 w.as in the East, to invoke the Divine mercy in time of exces- 
 sive rain or drought by means of Rogations or processional 
 supplications. But these, according to the testimony of 
 Sidonius Apollinaris [v. 14], were often carelessly performed, 
 w^tli lukewarmness, irregularity, and infrccjuency — devotion, 
 as he expresses it, being often dulled by the intervention <pf 
 meals. The shock of a great calamity wniuglit a change and 
 formed an epoch. The illustrious city of Vienue, already 
 famous in Christian history for the persecution under M. 
 Aurelius [Euseb. Erd. Jlisl. v. 1], was troubled for about a 
 year — probably the year 4(!7-fi8 [Fi.ei'ry, Eccl. lliat. xxix. c. 
 38] — with earthquakes. In the touching language of Gregory 
 of Tours [Hist. Francor. ii. 34] tlio people had liojjed that 
 the Easter festival would bring a eiss.ation of their dis- 
 tress. "But during the very vigil of tlie ghirious night, wliilc 
 
 Mass was being celebrated, " the palace took fire, the people 
 I'ushed wildly out of the church, and the Bishop Mamertus 
 was left alone before the altar, entreating the mercy of God. 
 He formed then a resolution, which he carried out in the three 
 days before the Ascension festival, of celebrating a P^ogation 
 with special solemnity and earnestness. A fast was observed, 
 and with prayers, psalmody, and Scripture lessons the people 
 went forth in procession to the nearest church outside the 
 city. Mamertus, says Fleury, had so appointed, "voulant 
 C'prouver la ferveur du peuple . . . mais le chemin parut trop 
 court pour la d(5votion des fideles." Sidonius imitated this 
 "most useful example" in Auvergne at the approach of the 
 Goths. He tells Mamertus [vi. ep. i.] that the Heart-searcher 
 caused the entreaties made at Vienne to be a model for 
 imitation and a means of deliverance, Gregory of Tours 
 writes that these Rogations were "even now celebrated 
 throughout all churclies with compunction of heart and con- 
 trition of spirit ; " and tells how St. Quiutianus in Auvei'gue, 
 celebrating one in a drought, caused the words "If the 
 heaven be shut up," etc. [2 Chron. vi. 26], to be sung as an 
 anthem, whereupon at once rain fell ; how King Guntram 
 ordered a Rogation, with fasting on barley-bread and water, 
 during a pestilence [Hist. Francor. ix. 21] ; how St. Gall insti- 
 tuted Rogations in the middle of Lent [iljid. iv. 5]; how the 
 Bislioj) of Paris performed them before Ascension, "going the 
 round of the holy places " [ix. 5]. St. CaBsarius of Aries [a. d. 
 501-542] in his Homily "de Letania" (it became usual so to 
 spell tlie word) calls the Rogation days "holy and spiritual, 
 full of healing virtue to our souls," and "regularly observed 
 by the Church throughout the world ; " and bids his hearers 
 come to church and stay through the whole Rogation service, 
 so as to gain the fuU benefit of this "three days' healing 
 process." The Second Council of Lyons [a.d. 567] ordered 
 also in its sixth Canon that Litanies should be said in every 
 church in the week before the first Sunday in November in 
 the same manner as before Ascension Day. 
 
 In order to estimate the comfort whicli these services tlien 
 gave, one must take into account not only such afflictions as 
 drought or pestilence, but the painful sense of confusion and 
 insecurity which in those days brooded over Western Europe, 
 and which still speaks in some of our own Collects, imploring 
 the boon of peace and safety. We cannot wonder that, while 
 tlie Rogation Mass in the Old Gallican Missal speaks of 
 " sowing in tears, to reap in joys," a Collect in the Gallican 
 Sacramcntary "in Letanias " dwells on "the crash of a 
 falling world." So it was that, as Hooker expresses it, 
 "Rogations or Litanies were then the very strength, stay, 
 and comfort of God's Church." Council after Council — as of 
 Orleans in 511, Tours in 567 — decreed Rog.ation observances 
 in connection with a strict fast. But the Spanish Cluirch, 
 not liking to f.ast in the Paschal time, placed its Litanies 
 in Lent, in Whitsun week, and in the autumn, while the 
 Milanese Rogations were in the week after Ascension. We 
 learn from the Council of Cloveshoo [a.d. 747] that the Eng- 
 lish Church had observed the Rogations before Ascension ever 
 since the coming of St. Augustine : and the anthem with 
 which he and his companious approached Canterbui'y, "We 
 beseech Thee" (deprccamur t<i), "O Lonl, in Thy great mercy, 
 to remove Thy wrath and anger from this city, and from Thy 
 holy house, for we have sinned. Alleluia," was simply part 
 of the Rogation Tuesday service in the Church of Lyons. 
 [Martene, da Aid. Ecd. Hit. iii. 52!).] This urgent depre- 
 catory tone, this strong "crying out of the deep," which 
 expresses so marked a characteristic of the Litanies, appears 
 again in another Lyons anthem for Rogations, "I have seen, 
 I have seen the afilictiou of My people;" in the York 
 suffrage, which might seem to be as old as the days of the 
 dreaded heathen King Penda, " From the persecution by the 
 Pagans and all our enemies, deliver us ; " and yet more strik- 
 ingly ill the Aiiibrosi.ui. " Duliver us not into the li.and of the 
 )ie;itlicn : Thou art kind, Lord, have pity upon us ; eucom-
 
 222 
 
 9n Introtmctfon to tbc litanp. 
 
 pass Thou this city, and let Angels guard its walls ; merci- 
 fully accept our repentance, and save us, Saviour of the 
 world ; In the midst of life we are in death : " although this 
 latter anthem, so familiar to us, was composed on a different 
 occasion by Notker of St. Gall. [See Notes to Burial Office.] 
 Tlie strict rule wliich forbade in Rogation time all costly 
 garments, and all riding on horseback, may be illustrated by 
 the decree of the Council of Mayence in 813, tliat all should 
 "go barefoot and in sackcloth in the procession of the Great 
 Litany of three days, as our holy fathers appointed." 
 
 This name, "Litania Major," was thus applied in Gaul to 
 the Rogations, but in Rome it has always been used (as it 
 now is throughout the Roman Church) for tlie Litany of St. 
 Mark's Day, which traces itself to St. Gregory the Great, and 
 of which the Ordo Romanus says that it is not "in jejunio." 
 In order to avert a pestilence, Gregory appointed a "seven- 
 fold Litany," using the term for the actual processional com- 
 pany, as the Litany of clergy, the Litany of laymen, that of 
 monks, of virgins, of married women, of widows, of the poor 
 and children ; and, in fact, the Roman Bishops did not adopt 
 the Rogation Litany, properly so called, until the pontificate 
 of Leo III., which began in 795. This was some fifty years 
 after Enghaud, on the other hand, had adopted tlie Litany 
 of St. Mark's Day as that which at Some was called tlie 
 Greater. 
 
 But although in strictness, as Hugh Menard says, " Litania 
 ad litctum pertinet," the Litany was not always confined to 
 occasions of distress or of special humiliation. As early as 
 the close of the fifth century the Gelasian Sacrameiitary, in 
 its directions for Holy Saturday, had the following [Muratori, 
 i. 546, 5(j8] : " They enter the Sacristy, and vest themselves 
 as usual. And the Clergy begin the Litany, and the Priest 
 goes in procession, with those in holy orders, out of the 
 Sacristy. They come before the altar, and stand with bowed 
 heads until they say, ' Lamb of God, Who takest away the 
 sins of the world.'" Then comes the blessing of the Paschal 
 taper ; and after the series of lessons and prayers which 
 follows it, they go in procession with a Litany to the fonts, for 
 the baptisms : after which they return to the Sacristy, "and in 
 a little while begin the third Litany, and enter the church for 
 the Vigil Mass, as soon as a star has api)eared in the sky. " 
 
 And so it became natural to adopt a form of prayer which 
 took so firm a hold of men's affections on various occasions 
 when pi'ocessions were not used. At ordinations, or at con- 
 secrations, at the conferring of monastic habits, at coronations 
 of Emperors, at dedications of churches, etc. , it became com- 
 mon for the "school," or choir, to begin, or as it was techni- 
 cally called, to "set on" (imponere) the Litany, — for the 
 Subdeacon to "make tlie Litanies," — for the first of the 
 Deacons to "make the Litany,'' that is, to precent its 
 suffrages [Muratori, ii. 423, 42G, 439, 450, 452, 458, 467], begin- 
 ning with " Kyrie eleison," or with "0 Christ, hear us." 
 A Litany never came amiss : it was particularly welcome as 
 an element of offices for the sick and dying : its terseness, 
 energy, pathos, seemed to gather up all that was meant by 
 " being instant in prayer." 
 
 For some time the Litanies were devoid of all Invocations 
 of Angels and Saints. The Preces of Fulda simply asked 
 God that the Apostles and Martyrs might " pray for us. " But 
 about the eighth century Invocations came in. A few Saints 
 are invoked in an old Litany which Mabillon calls Anglo- 
 Saxon [Mabillox's Vet. Anal. p. 108; comp. Hadu.\n and 
 Stubes' Councils, etc. ii. 81], and Lingard Armorican 
 [Linoap.d's ^Hj/. Sax. Ch. ii. 386]. Names of Angels, with 
 St. Peter or any other Saint, occur in another, which Mabil- 
 lon ascribes to the reign of Charlemagne. The Litany in the 
 Ordo Romanus [Bib. Vet. Pair. viii. 451] has a string of saintly 
 names. As the custom grew, more or fewer Saints were some- 
 timesinvoked according to the length of the procession ; "quan- 
 tum sufficititer," says the Sarum Processional ; and the York, 
 "secundum exigentiam itineris." The number was often 
 very considerable : a Litany said after Prime at the venerable 
 Abbey of St. Germain des Pres had, Martene saj^s [iv. 49], 
 ninety-four Saints originally: an old Tours form for visitation 
 of the sick has a list of Saints occupying more than four 
 columns [ibid. i. 859] ; and a Litany of the ninth century which 
 Muratori prints, as "accommodated to the use of the Church 
 of Paris, "has one hundredandtwosuch Invocations. [Muratori, 
 i. 74.] The Invocations generally came between the Kyrie, 
 etc. , at the beginning, and the Deprecations which, in someform 
 or other, constituted the most essential element of the Litany. 
 Palmer tliinks that the space thus occupied had originally 
 been filled by many repetitions of the Kyrie, such as the 
 Eastern Cliurch loved, and the Council of Vaison in 529 had 
 
 recommended ; and in consequence of which St. Benedict had 
 applied the name of Litany to the Kyrie, just as, when 
 Invocations had become abundant, the same name was 
 populai'ly api^lied to them, which explains the plural form, 
 " Litania Sanctorum," in Roman books. Sometimes we find 
 frequent Ky ries combined with still more frequent Invocations, 
 as in a Litania Septena for seven subdeacons on Holy Saturday, 
 followed by a Litania Quina and Terna. [Martene, i. 216.] 
 A Litania Septena was used on this day at Paris, Lyons, 
 and Soissons. 
 
 The general divisions of Mediaeval Litanies were — 1. Kyrie, 
 and ' ' Christ, hear us, " etc. 2. Entreaties to each of the Divine 
 Persons, and to the wholeTrinity. 3. Invocations of Saints. 4. 
 Deprecations. 5. Obsecrations, "by the mystery," etc. 6. 
 Petitions. 7. Agnus Dei, Kyrie, Lord's Prayer. 8. Collects. 
 
 The present Roman Litany should be studied as it occurs 
 in the Missal, on Holy Saturday; in the Breviary, just before 
 the Ordo Commendationis Anima; ; and in the Ritual, just 
 before the Penitential Psalms ; besides the special Litany 
 which forms part of the Commeudatio. The Litany of Holy 
 Saturday is short, having three deprecations and no Lord's 
 Prayer. The ordinary Roman Litany, as fixed in the sixteenth 
 century, names only fifty-two individual Saints and Angels. 
 It is said on St. ]\Iark's Day, and during Lent, in choir, and 
 "extra chorum pro opportunitate temporis." 
 
 The Litanies of the Media'val English Church are a cruly 
 interesting subject. Procter, in his Histonj of the Common 
 Prayer, p. 254, has jirinted an early Litany much akin to 
 the Litany of York, and considered by him to be of Anglo- 
 Saxon date. The Breviaries and Processionals exhibit their 
 respective Litanies : and the ordinary Sarum Litany used on 
 Easter Eve, St. Mark's Day, the Rogations, and evei-y week- 
 day in Lent (with certain variations as to the Saints invoked), 
 occurs in the Sarum Breviary just after tlie Penitential 
 Psalms. It is easy, by help of the Processionals, to picture 
 to oneself the grandeur of the Litany as solemnly performed 
 in one of the great churches which followed the Sarum or 
 York rites. Take, for instance, Holy Saturday. The old 
 Gelasian rule of three Litanies on that day was still retained. 
 In Sarum a "Septiform Litany" was sung in the midst of 
 the choir by seven boys in surplices (compare the present 
 Roman Rubric, that the Litany on that day is to be sung by 
 two chanters "in medio chori"); the York Rubric says, seven 
 boys, or three where more cannot be had, are to sing the 
 Litany. It was called septiform, because in each order of 
 saints, as apostles, martyrs, etc., seven were invoked by 
 name. After "All ye Saints, pray for us," five deacons 
 began the "Quinta-partitaLetania" in the same place (the Y'ork 
 says, "Letaniam puerorum sequatur Letania diaconorum"): 
 but after " St. Mary, pray for us," the rest was said in solemn 
 procession to the font, starting, "ex australi parte ecclesis." 
 First came an acolyte as cross-bearer, then two taper-bearers, 
 the censer-bearer, two boys in surplices with book and taper, 
 two deacons with oil and chrism, two subdeacons, a priest in 
 red cope, and the five chanters of the Litany. In these two 
 Litanies the four addresses to the Holy Trinity were omitted. 
 After the blessing of the font, three clerks of higher degree 
 ill red copes began a third Litany, the nietiical one wliicli, 
 Cassander saj'S, was called Litania Norica, " Rex sanctorum 
 Angelorum, totum mundum adjuva " (with which may be 
 compared, as being also metrical, what CJibbon, vol. vii. p. 
 76, calls the "fearful Litany" for deliverance from the arrows 
 of Hungarians): after the first verse was sung, the procession 
 set forth on its return. In York the third Litany was sung 
 by three priests, and was not metrical. There were proces- 
 sions every Wednesday and Friday in Lent (on other Lenteu 
 week-days the Litany was non-processional), the first words 
 of the Litany being sung " before the altar, before the pro- 
 cession started " [I'rocess. Sar.l, and the last Invocation being 
 sung at the steps of the choir as it returned. In York, on 
 Rogation Tuesday, the choir repeated after the chanter, pro- 
 cessionally, the Kyrie and Christe eleison with the Latin 
 equivalents, "Domine, miserere; Christe, miserere ; " then, 
 "Miserere nobis, pie Rex, Domine, Jesu Christe." The 
 responses in this Litany were curiously varied. The chanter 
 said, for instance, " St. Mary, pray for us ; " and the choir 
 responded, "Kyrie eleison.'' Again, "St. Michael, pray for 
 us ; " the response M'as, " Christ, hear us." The York Litany 
 of Ascension Eve has, "Take away from us, O Lord, our 
 iniquities, " etc., the response being a rejietition of the first 
 words. Then, "Have mercy, have mercy, have mercy. Lord, 
 on Thy people, " etc. , the response being "Have mercy ; " 
 then "Hear, hear, hear our prayers, O Lord:" response, 
 "Hear." The Rubric adds, "Et dicatur Letania per cir-
 
 3n 31ntroDuction to tf)C Litanj?. 
 
 22- 
 
 cuitum aJ introitum chori. " On the same Eve, in Sarum, a 
 metrical invocation to St. Mary was chanted, "Saucta Maria, 
 Qutesumus, ahnum Poscere Regem Jure memento ; Salvet ut 
 omnes Nos jubilantes. " On St. ilark's Day, in Sarum, as in 
 the Rogation Litany of York above quoted, the sufiVage in- 
 cluded "pray for us," and the response was Kyrie. The 
 Sarum rule was, "Whatever part of tlie Litany is said by tlie 
 priest must be fully and entirely repeated by the choir, as 
 far as the iitterance of ' We sinners beseech Thee to liear us. ' 
 For tlien after 'That Thou give us peace,' the choir is to 
 respond, ' We beseech Thee, hear us : ' and after each verse, 
 down to ' Son of God.' " So the Processional ; the same rule 
 is given, in somewhat different form, by the Breviary. 
 
 The Litany was nearly always sung in procession in the 
 Mediieval Church of England, the singers sometimes singing 
 tlio whole witldn the cliurch, and at others going into the 
 churchyard, or on particular occasions, as on the Rogations, 
 into the streets, roads, and fields around. The supplications 
 which preceded the Invocations of the Saints were said in 
 front of the Altar, before the procession started ; and the rule 
 was that the procession should return to the same place to 
 sing all that followed the last of tliese Invocations. All that 
 is now said in the cliurch, according to our modern use, was 
 therefore said in the church in mediieval times, and was said 
 kneeling as at present. ' 
 
 Besides the Latin Litanies for church use, the Primer con- 
 tained one (in English) which may be seen in ilr. Maskell's 
 Sarum Primer of about A. D. 1400; with two other English 
 Litanies from MSS. in the Bodleian. [ISIahkeli-'h Moimmenta 
 liitmlia, iii. 99, 227, 233.] A MS. English Litany of tlie 
 fifteenth century, somewhat different from these, is in the 
 Library of University College, Oxford. 
 
 Coming down to the sixteenth century, we iind the first form 
 of cur present Litany in that of 1544, probably composed 
 by Cranmer, who would have before him the Litany in the 
 Goodly Primer of 1535, and perhaps the Cologne Litany pub- 
 lished in German 1543, or Luther's of 1543 : and it was 
 imposed on the Church by Henry VIII., to be used "in tlie 
 time of processions." It contains only three Invocations of 
 created beings, as follows : — 
 
 "Saint Rlary, Mother of God our Lord Jesu Christ, pray 
 for us. 
 
 All holy angels and archangels, and all holy orders of 
 blessed spirits, pray for us. 
 
 All holy patriarchs and prophets, apostles, martyrs, con- 
 fessors and virgins, and all the blessed company of 
 Heaven, pray for us. " 
 These were dropped in 1548. In Henry's reign there was 
 also a Litany published in the King's Primer of 1545. It is 
 curious that "procession," in C'ranmor's language [see a pas- 
 sage in I'rivale Prayers, Parker Sue. prcf. p. 25], meant 
 the actual supplication." In 1547 the Injunctions of 
 Edward VI. forbade processions about the Church or 
 Churchyard ; and, borrowing part of the Sarum rule above 
 mentioned as to the Easter l<]ve Litania Septiformis, ordered 
 tlie priests, with other of the choir, to kneel in the midst 
 of the churcli immediately before High Mass, and sing 
 or say the Litany, etc., which Injunction was rcjicated by 
 Queen Elizabetli in 1559, witli tlie alteration of "before Com- 
 munion," etc' In the Prayer Book of 1549 tlie Litany was 
 ordered to be said or mini/ on Wednesdays and Fridays, and 
 was printed after tlie Communion ; but in the Book of 1552 
 it was printed in its present place, "to bo iiseil on Sumlai/.i, 
 Wednesdays, Fridays, and at other times," etc. About 
 Christmas, 1.558, Elizabeth sanctioned the English Litany 
 nearly as before, for her own Gliapcl [sec C.\rdwki,i., Docum. 
 Ann. i. 209, and Lit. Services, Parker Soc. p. xii] ; it soon 
 came into more general use, and was inserted in the Prayer 
 Book of 1559, the Rubric of 1552 being repeated. The 
 Injunctions of Elizabeth in 1.559 ordered the Curate to "say 
 
 * '* Seynte Marke fall yng in Ester wyke, or up on any Sonday, he sclial 
 neyther hauc faste nor procession that yere." [Kule of St. Saviour, ch. xl. ; 
 AcNOiEu'a Hist. Syon, p. 353.] 
 
 '^ So also " ProcessioiuTs " was the name given to copies of the English 
 I.itany which were sold in Cambridge for twopence each in lOiJS. [Cabtkk's 
 Kijt'j's Coll. Chap.] 
 
 3 The English Litany was nevertheless used in procession at the Queen's 
 court "in copes to the ntunbur of xxx," on St. George's Day, April 2.1, 
 1560 and 1501. Again at Wind.sor on May 28, 1501, "After inatens tlone, 
 they whent a pi-oseasyon mini about the cheridie, so done the mydes and 
 so rent a-bowt . . . the chirkcs and prestes a xxiiii syngyng the Englys 
 prossessyon in chopes xxxiiii, and sum of them in gray anies and in cjila- 
 bur." The same is narrated of the yciivs 1602 and l.'.OS. [Machvn's Dirot/, 
 23'J, 257, 258, 280, 300.) There is also an engraving bv Hollar of a similar 
 procession, ten or twelve years later, in Asuiiule's Order of Ihe Carter, p. 
 515. 
 
 the Litany and prayers " in church every Wednesday and 
 Friday ; but the Litany of the procession, in Rogation week, 
 was to be continued also, and the custom of "Beating the 
 Bounds " of parishes on Ascension Day still in some sort 
 represents it. [.SVe Note on Rogation Days.] 
 
 The tifteentli canon of 1604 provides for the saying of the 
 Litany in church after tolling of a bell, on Wednesdays au-d 
 Fridays. In tlie last review of the Prayer Book the words 
 "to be sung or said" were substituted for "used" (both 
 phrases having occurred in the Scotch Prayer Book), and are 
 very carefully added — an erasure being made to give preced- 
 ence to the word "sung" — in Cosin's Durham Book. The 
 Litany was siini/ by two Bishops at the coronation of George I. 
 
 With regard to the plaee for saying or singing the Litany, 
 the present Prayer Book in its rubric before the 51st Psalm 
 in the Comminatiou, appears implicitly to recognize a peculiar 
 one, distinct from that in which the ordinary offices are per- 
 formed. As we have seen, the Injunctions of Edward, 
 followed herein by those of Elizabeth, specified the midst of 
 the Church : and Bishop Andrewes had in his chapel a/aldis- 
 tory (folding-stool) for this purpose, between the western 
 stalls and the lectern. So Cosin, as archdeacon of the East 
 Riding in lti'27, inquired whether the church had "a little 
 faldstool or desk, with some decent car-pet over it, in the 
 middle alley of the church, whereat the Litany may be said 
 after the manner prescribed by the Injunctions ;" and in liis 
 first series of Notes on the Common Prayer he says, "The 
 priest goeth from out his seat into the body of the cliurch, 
 and at a low desk before the chancel door, called the faldstool, 
 kneels, and says or sings the Litany. Vide Propli. Joel de 
 medio loco inter porticum et altai-e," ete.'^ Compare also the 
 frontispiece to Bishop Spakrow's Rationale, and to the Litany 
 in Prayer Books of 1662, etc. Cosin gave such a faldstool to 
 Durham Cathedral, which is constantly used by two priests ; 
 and the Rubric of the present Coronation otEce speaks of two 
 Bishops kneeUng in the same manner at a faldstool to say the 
 Litany. The custom doubtless signified the deeply supjJica- 
 tory character of this service. Finally, in the Durham Book 
 the Rubric before the Litany ends with these words : "The 
 Priest (or Clerks) kneeling in the midst of the Quire, and all 
 the people kneeling, and answering as foUoweth. " 
 
 In the present day there is a disposition to make the 
 Litany available as a separate service. Archbishop CJrindall's 
 order in 1571, forbidding any interval between Morning 
 Prayer, Litany, and the Communion Service, was far from 
 generally observed.^ At Winchester and Worcester 
 Cathedrals the custom of saying the Litany some hours after 
 Mattins has prevailed : and M-e learn from Peck's Desiderata 
 Curiosa [lib. xii. no. 21] that in 1730 the members of Ch. 
 Ch. Oxford, on Wednesdays and Fridays, went to Mattins at 
 six, and to Litany at nine. The 15th Canon, above referred 
 to, recognizes the Litany as a separate office. Freedom of 
 arrangement in this matter is highly desirable ; and if it be 
 said that the Litany ought to precede theConimuuion, according 
 to ancient precedent, instead of being transferred, as it some- 
 times now is, to the afternoon, it may be replied that the 
 Eucharistic Ectene of the East is not only much shorter than 
 our Litany, but far loss plaintive, so to speak, in tone, and 
 therefore more evidently congruous with Eucharistic joy. 
 The like may be said, on tlie whole, of the " Prcces Pacificaj" 
 once used at Rome (as we have seen) in the early part of the 
 Mass, and at Milan on Lenten Sundays ; although indeed a 
 Lenten Sunday observance could be no real precedent for all 
 the Sundays in the year. " Of the Puritan cavils at the Litany, 
 some will be dealt with in the Notes. One, which accuses "it 
 of perpetuating prayers which had but a tcmjiorary ])iirpose, 
 is rebuked by Hooker [Hookek'.s L'ecl. Pot. v. 41, 4J, and is 
 not likely to be revived. He takes occasion to speak of the 
 "absolute " {i.e. finished) "perfection " of our iiresent Litany : 
 Bishop Cosin, in his Derotions, uses the same phrase, aiul 
 calls it "this principal, and excellent jiraycr" (excellent 
 being, in the English of his day, equivalent to matchless) ; 
 and Dr. Jcbb describes it as "a most careful, luminous, and 
 comprehensive collccti(m of the scattered treasures of the 
 Universal Church." [Jebb's Choreil Service, p. 423.] 
 
 It may also be regarded as a comprehensive form of prayer 
 
 * This note is found also in a Prayer Book in the Bodleian Library, whieh 
 contains many annot.alioiis written about 1055 by Bislioji Iluppa; and he 
 ailds, " So ordered by the composers of this Book in imitation of the 
 Lutheran Churches." 
 
 " In fact, there is a direction exactly oiiposite in an Occasional Service of 
 Queen Elizabeth's reign, exhorting the people to spend a quarter of an ht>ur 
 or more in private devotion between Morning Prayer and the Communion. 
 
 • See also a note on the expanded Kvrie eleison in the Communion 
 Service.
 
 224 
 
 an 3lntrotiuction to tf)c litanp. 
 
 ■which especially carries into practice the Apostolic injunction, 
 "I exhort therefore that . . . supplications, prayers, inter- 
 cessions ... be made for all men." After the Acts of 
 Adoration with which it opens, there follow a number of 
 "Deprecations," relating to the sins or dangers of national or 
 individual life, from which we pray Christ, as our "Good 
 Lord," to deliver us. After these the " Obsecrations " plead 
 the acts and sufferings of our Redeemer, as each having an 
 efficacious power of its own. Then come the " Petitions " or 
 "Supplications," which are fuU of intercessory prayer, for 
 the Sovereign and the Royal Family, for the Clergy, for 
 the Sovereign's counsellors and agents in the government of 
 the Kingdom and in the administration of justice, for all 
 
 Christians, for all nations, for the increase of ourselves in love 
 and obedience, for the advancement of all Christians in grace, 
 for the conversion of those who are not yet in the way of 
 truth, for persons in various troubles and dangers, for God's 
 mercy to all men, and for our enemies ; the whole closing 
 with a prayer for the Divine Blessing on all the labours of 
 our hands, and for His forgiveness of our sins, negligences, 
 and ignorances. ,Such a fulness of supplications, combined 
 with the comparative familiarity and homeliness of its sub- 
 jects, makes the Litany welcome to the lips of every age ; and 
 it is none the less so in that it speaks a language of prayer 
 which has been substantially that of our forefathers for twelve 
 centuries.
 
 THE LITANY. 
 
 H *Here foUoweth the LITANY, or General Suppli- 
 cation, to be sung or said after Morning Prayer ! 
 upon 'Sundays, Wednesdays, and Fridays, and at 
 other times when it shall be commanded by the 
 Ordinary. 
 
 OGOD the Father, of heaven : have mercy 
 upon us miserable sinners. 
 
 God the Father, of heaven ; have mercy upon 
 us miserable sinners. 
 
 O God the Son, Redeemer of the world : have 
 mercy upon us miserable sinners. 
 
 God the Son, Redeemer of the toorld : have 
 mercy upon us miserable sinners. 
 
 God the Holy Gno.sT, proceeding from the 
 Father and the Son : have mercy upon ug miser- 
 able sinners. 
 
 God the Holy Guosr, proceediny from the 
 Father and the Son : have mercy upon us miser- 
 able sinners. 
 
 O holy, blessed, and glorious Trinity, three 
 Persons and one God ; have mercy upon us 
 miserable sinners. 
 
 holy, blessed, and fflorious Trinity, three 
 Persons and one God : have mercy ujyon us miser- 
 able sinners. 
 
 Remember not, Lord, our offences, nor the 
 offences of our forefathers ; neither take Thou 
 vengeance of our sins : spare us, good Lord, spare 
 Thy people, whom Thou hast redeemed with Thy 
 most i)reoious blood, and be not angry with us 
 for ever. 
 
 Spare us, yood Lord. 
 
 From all evil and mischief ; from sin, from 
 
 (I The Litany and 
 Suffrases [1549 
 only]. It was 
 
 printed, preceded 
 by this title only, 
 after the Com- 
 munion Service. 
 
 b The first Rubric 
 at the end of the 
 Communion Ser- 
 vice began thus, in 
 1549 only : Ufon 
 H'edneldays and 
 Fridays the Hng. 
 lish Litany shall 
 /•e said or sitn^ in 
 att places, after 
 such form as is 
 apfjtttted by the 
 fStng's Majesty's 
 Injunctions : oras 
 is or shall f'e other- 
 wise apfointed by 
 hisHighness. The 
 Communion Ser- 
 vice was then to 
 tie begun on these 
 days, after the 
 Litany ended. 
 
 c Sundays . . . by 
 the Ordinary 
 [■55=1. 
 
 "■Sat. 
 
 r Here followed the 
 Invocations of 
 
 Saints, which 
 
 sometimes num- 
 bered as many as 
 two hundred ; each 
 Invocation, as 
 
 "Sancte Paule." 
 being followed by 
 the Response. 
 
 " Ora pro nobis." 
 
 ''TDATER de coelis Deus : miserere nobis. 
 
 FiLi Redemptor mundi Deus : miserere nobis. 
 
 Spieittjs Sancte Deus : miserere nobis. 
 
 Sancta Trinitas, unus Deus : miserere nobis.' 
 
 Ne reminiscaris, Domine, delicta nostra, vel 
 parentuni nostrorum : neque vindictam sumas de 
 peccati.s nostris. Parce, Domine, parce popiilo 
 Tuo, quem redemisti pretioso sanguine Tuo : ne 
 in aiternum irascaris nobis. 
 
 Ab omni malo : Libera nos, Domine. 
 
 THE INVOCATIONS. 
 
 hy the Ordinary] lu the WS. of tliu Prayer Book the final 
 words of the Rubric wore originally written "by the Ordin- 
 arte: the Minister and People all kneeliinj.'' Tlie last six wortls 
 are crossed out witli a pen, jxaiiaps with the idea tliat they 
 excluded the use of tlie Litany in procession. 
 
 O Ood the Father] The old iSaruni Litany prefixes to this, 
 "Kyrie Eleison, Christc Kluisoii : " tlicn, "Cliriste, .audi nos." 
 The Rom.T4i lias .a complete Kyrie, with " Christe, audi nos ; 
 Christe, exaudi iicis." The Litany of Onlo Roniaiius, and the 
 Utreclit Litany, liavc also ".Salvator nitindi, adjiiva nos." 
 
 The sense of the original Latin would be best brought out 
 by, e.;/. "Son, Redeemer . . . Who art Clod, " etc. 
 
 The four Invocations offer a very striking application of the 
 statement with wliich the Atlianasian Creeil opens, "And 
 the Catholick Faith is this : Tliat we vorship one God in 
 Trinity, antl Trinity in Unity." Each of them is an act of 
 solemn adoration passing into an act of prayer. 
 
 0/ heai'en] i.e. from licavcn, "tic ccclis." The phrase 
 comes from S. Luke xi. 1.1, 6 liar?;/) 6 c't oepafov, your Fatlier 
 Who hearctli from heaven. [Camp. 2 Chron. vi. 21,] "Ex- 
 audi ... lie cffilis," Vulg. 
 
 miserable sinners] Added in l.")44. 
 
 proeeedinij from] Added in 1544. The Utrecht has "Spiritus 
 Sancte, heniyne Deus." 
 
 O holy. Messed] The fourth Invocation was thus ampli- 
 fied in 1.544, p.artly from tlie old Sarum .antijihon after the 
 Ath.anasi.an Crceil, for Trinity week : " () beata et benedicta 
 et gloriosa Trinit.aa. P.ater et Kilius et Spiritu.s .Sanctus." It 
 must be borne in mind tliat the term Person, in regard to the 
 
 Holy Trinity, is not equivalent to " individual," as when it is 
 applied to three men. When we say, "three Persons and 
 one God," we mean, as the original Invocation shows, that 
 the tliree are severally distinct, yet arc one God. 
 
 lieinemher not] Before 1,")44 these words formctl part of the 
 antiphon wliich was added to the Penitential Psalms as pre- 
 fixed to the Litany. In the origimil, after "ne in a'ternum," 
 etc., came, " et ne des li:ereditatem tuani in perditionem : ne in 
 ieternum obliviscaris imbis," But there was also, just before 
 the special Deprecations, ;uid after the Invocations of Saints, 
 " Propitius esto ; Parce nobis, Domine," The wortl "good" 
 was inserted in \Ti-H. The sins of fathers may be visited on 
 chiKlreu in temporal judgements. 
 
 good Lord] It is much to be ob.scrved that this supplication 
 and the whole of what follows tlown to the Kyrie is one con- 
 tinuous act of worship oll'ered to our Blessed Lord ; and it is 
 this which gives the Litany such peculiar value iu days when 
 His Divinity is too often but faintly realized. 
 
 THK DEPRECATIONS. 
 
 From] These Deprecations, wliich in the old Lit.anies, as in 
 the present Roni.an, were broken up into separate forms, each 
 relating to one topic, were in 1544 combined in groups, as at pre- 
 sent ; prob.ably in onler to give more intensity ami energy to 
 the " Deliver us." The like was done with the Obsecr.atious. 
 
 all evil} Sarum, York, Hereford, Carthusian, Dominican, 
 and the ohl Ordo Romanus ; Litania Latiiia in Luther's 
 Enchiridion, 154.'i. 
 
 mischief] Atlded to the old form in 1544, 
 
 sill] Adiled in 1544 from the Litany in the Primer of 1.535, 
 The Roman has it, ami it is in llernianu of Cologne's Simplex
 
 226 
 
 Cf)C Litanp. 
 
 tlie crafts and assaults of the devil ; from Thy 
 
 
 Ab insidiis diaboli : Libera . . . 
 
 wrath, and from everlasting damnation, 
 
 
 Ab infestationibus daemonum : Libera . . . 
 
 Good Lord, deliver us. 
 
 a tSorii.l 
 
 ["A Ventura ira : Libera . . .] 
 
 A damnatione perpetua : Libera . . . 
 
 From *all blindness of heart; from pride. 
 
 *a//(iSS=I. 
 
 'A csecitate cordis : Libera . . . 
 
 vain-glory, and hypocrisy ; from envy, hatred. 
 
 ' Sar. 
 d l)Sort.] 
 
 [''A peste superbiaa : Libera . . . ] 
 
 and malice, and all uncharitableness. 
 
 ' sir. 
 
 'Ab appetitu inanis gloriaj : Libera . . . 
 
 Good Lord, deliver us. 
 
 
 Ab ira, et odio, et omni mala voluutate : 
 Libera . . . 
 
 From fornication, and all other deadly sin ; and 
 
 
 A spiritu fornicationis : Libera . . . 
 
 from all the deceits of the world, the flesh, and 
 
 
 
 the devil. 
 
 
 
 Good Lord, deliver us. 
 
 
 
 From lightning and tempest; from plague, 
 
 
 A fulgure et tempestate : Libera . . . 
 
 pestilence, and famine ; from battle and murder. 
 
 
 A subitanea et improvisa morte : Libera . . . 
 
 and from sudden death. 
 
 J- tgotk.] 
 
 [^A subita et agterna morte : Libera • • • ] 
 
 Good Lord, deliver us. 
 
 
 
 ac Pia Deliheratio. translated from German into Latin in 1545 ; 
 his Litany is nearly identical with that of Luther named above. 
 
 crafts and assauUs] Two distinct modes of diabolic attack, 
 secret and open. So a Jewish evening prayer, " Keep Satan 
 from before and from behind us. [Bihie Educator, iv. 239.] 
 Sarum Primer has, "from the awaitings of the fiend." 
 [Comp. 2 Cor. ii. 11.] 
 
 assaults] Not in York nor in Koman, but in Dominican. 
 [Breo. Ord. Prcedic,'] 
 
 Thy loratli] Roman has this ; and so the Ordo Romanus. 
 York has "from the wrath to come." So it is in the Lyons 
 Rogations, and in Carthusian. In Litanies for the Sick it was 
 common to deprecate "Thy wrath." [Marteue, i. 858, etc.] 
 The Narbonne had "from Thy wrath greatly to be feared." 
 
 everlasting damnation} Sarum, Hereford, Utrecht, Cister- 
 cian, Dominican, have "perpetual." [Comp. Roman, "a 
 morte perpetua. "] If the force of this Deprecation can be 
 evaded in the interests of Uuiversalism, no words can retain 
 any meaning. York com))iues "sudden and eternal death." 
 
 blindness of heart] This, which is in Sarum and Utrecht, 
 not in York nor Roman, was derived fron\ the Vulgate of 
 Eph. iv. 18, " propter cajeitatem cordis sui : " liut the word 
 irtjpuo-o'sliould rather ))e rendered "hardness "or "callousness." 
 
 pride] York and Utrecht more emphatically, "the plague 
 of pride. " Not iu Roman. The Carthusian has "the spirit 
 of pride." 
 
 vain-glory] Compare Sarum, "the desire of vain-glory." 
 Not in Roman. 
 
 hypocrisy] Added in 1544. 
 
 envy] Added in 1544. We do not specify anger, as Sarum 
 and York do. 
 
 hatred] Here Sarum, York, Roman agree. 
 
 malice] Sarum, York, Roman, Utrecht, Dominican, ' ' all 
 ill-will." 
 
 fornicatioyi] Sarum, Roman, Carthusian have " the spirit 
 of fornication. " The Sarum addition, "from all uncleanness 
 of mind and body," is in Hereford, Utrecht, Carthusian, 
 Dominican; so York, " from all uncleannesses . . ." Sarum 
 further adds "from unclean thoughts ; " so Dominican. 
 
 deadly sin] In 1544 "all deadly sin." " Otlier " added iu 
 1549. This phrase lias been more than once objected to. 
 The Committee of the House of Lords in KUl suggested 
 "grievous sin," doubtless from dislike of tlio Roman distinc- 
 tion of mortal and venial sins. The Puritan divines, at the 
 Savoy Conference, made a similar suggestion, observing tliat 
 the wages of sin, as such, were death. The Bishops answered, 
 " For that very reason, 'deadly' is the better word." They 
 therefore must have understood the phrase to refer to all 
 wilful and deliberate sin. At the same time it must be 
 remembered tliat among wilful sins there are degrees of 
 heinousness. "It would lie introducing Stoicism into the 
 Gospel to contend tliat all sins were equal." [Dr. Pusey's 
 Letter to Bishop of Oxford, p. liii.] 
 
 deceits of the world, the flesh] Added in 1544 ; but York 
 has " from fleshly desires. " So Utrecht, Cartliusiau, "from 
 wicked concupiscence." "Deceits of the devil," in fact, is a 
 repetition of "crafts of the devil " above. The deceits of the 
 
 world, of course, mean "the vain pomp and glory" of it, the 
 hollow splendour, the false attractiveness, the promises of 
 satisfaction and of permanence, etc., which as the Apostle 
 reminds us, have no reality. [1 S. John ii. 17 ; comji. 1 Cor. 
 vii. 31.] 
 
 lightning and tempest] Not in York nor Hereford. Roman has 
 it ; and a Poictiers Litany [Martene, iii. 438] has, " That it may 
 please Thee to turn avray malignitatem tempcstatum." Thunder- 
 storms impelled St. Chad to repair to church, and employ him- 
 self in prayer and psalmody ; beiug asked why he did so, he 
 cited Psalm xviii. 13. [Bede's Eccl. Hist. iv. 3.] There are two 
 Orationes "contra fulgura," and one "ad repellendam tempes- 
 tatem," iu Menard's edition of tlie Gregorian Sacramentary. 
 
 plague, 2>cstilence] Sarum, York, Hereford, have not this 
 Deprecation, which is in Roman. The Litany of 1535 had 
 " from all pestilence. " So also a Tours Litany, "to remove 
 pestilence or mortality from us ; " and St. Dunstan's Litany for 
 Dedication of a Church has ' ' from pestilence. " 
 
 famine] Not in Sarum, York, Hereford, but in Roman. In 
 1535 "from pestilence and famine." Dunstan's also "et 
 fame." The Fleury Litany in Martene has "from all want 
 and famine. " 
 
 battle] York has "from persecution by Pagans, and all 
 our enemies," like tlie Anglo-Saxon Litany. The Roman and 
 Dominican deprecate "war." So Primer of 1535, and Her- 
 mann. Dunstan's and Fleury mention slaugliter. Laud says 
 that the Puritans' olijection to the deprecatiou of famine and 
 battle "is as ignorant as themselves." [U'ocA's, i. 12.] 
 
 murder] Added 1544. Hermann has it. The Latin Book 
 of 15G0 has " latrocinio. " 
 
 sudden death] So Sarum Primer has "sudden death and 
 unadvised."- The Roman agrees with the Sarum. So Her- 
 mami, adding "evil." The same Deprecation is in the Roga- 
 tions of Lyons. The Puritans objected that "the godly should 
 always be prepared to die. " Hooker replies, iu one of liis most 
 beautiful and thouglitful chapters [Eccl. Pol. v. 40], that it is 
 lawful to "prefer one way of death before another ;" that it 
 is religion which makes men wish for a "leisurable" departure ; 
 that our prayer "importeth a twofold desire " — [1] For some 
 "convenient respite ;" [2] If that be denied, then, at least, 
 "that althougli death unexpected be sudden in itself, never- 
 theless, in regard of our prepared minds, it may not be sudden. " 
 Archbisliop Button, of York, before the Hampton Court 
 Conference was held, explained tliis as implying a condition, 
 "if it be Thy will," supposing "sudden " were taken simply ; 
 but "sudden" might be taken as equivalent to "giving no 
 time for repentance." The aversion of Lord Brook to this 
 Deprecation, and his own terrific instantaneous death by a shot 
 from the great spire of Lichfield Cathedral, are well known. 
 In a Prayer Book iu tlie Bodleian, " worn by tlie daily use " 
 of Bishop Duppa, of Salisbury (while residing at Richmond, 
 between the overthrow of Episcopacy and the Restoration), 
 and containing marginal notes in his own hand, this comment 
 occurs, " Vainly excepted against, because we should always 
 be prepared for it : for by the same reason, we should net 
 pray against any temptations." At the Savoy Conference 
 the Puritans again raised the old objection, and jiroposed to
 
 Cbe iLitanp. 
 
 227 
 
 From all sedition, privy conspiracy and 
 rebellion ; from all false doctrine, heresy, and 
 schism ; from hardness of heart, and contempt of 
 Thy Word and Commandment, 
 
 Good Loud, deliver us. 
 By the mystery of Thy holy Incarnation ; by 
 Thy holy Nativity and Circumcision; by Thy 
 Baj^tism, Fasting, and Temptation, 
 Good Lord, deliver us. 
 
 By Thine Agony and Bloody Sweat ; by Thy 
 Cross and Passion ; by Thy precious Death and 
 
 Per mysterium sanctae Incarnationis Tuk : 
 
 Libera . . . 
 ["Per sanctam Nativitatem Tuam : Libera . . .] 
 ''Per sanctam Circumcisionem Tuam: Libera 
 
 Per Baptismum Tuum : Libera . . . 
 Per Jejunium Tuum : Libera . . . 
 
 Per Crucem et Passionem Tuam : Libera . . . 
 Per pretiosam Mortem Tuam : Libera . . . 
 
 read, " from dying suddenly and unprepared. " The Bishops 
 replied, " From sudden death, is as good as from dying 
 suddenly ; which we therefm-e pray against, that we may not 
 be unprepared." [Cardwell, Conferences, pp. 316, 352.] 
 "A person," says Bishop Wilson, Sacra Privata, p. 358, 
 "whose heart is devoted to God, wOl never be surprised by 
 death." 
 
 sedition] In 1544, from Primer of 1535. Hermann, "a 
 seditione et simultate. " 
 
 privy conspiracy] In 1544. After this, in 1549 and 1552, 
 came, "from the tyranny of the Bishop of Rome, and all his 
 detestable enormities," which was omitted under Elizabeth ; 
 and Cosin, in his First Series of Notes, says that the Puritans 
 (of James I. '3 time) wished to have it restored. It had been 
 in the Primer of 1545, with "abominable" for "detestable," 
 
 rebellion] AiUled, for obvious reasons, in 1661, by Cosin. 
 His propijsed version of the whole clause was, " From all open 
 rebellion and sedition ; from all conspiracy and treason ; from 
 all false doctrine, heresy, and schism ; from ..." 
 
 false doctrine, heresy] In 1544. Hermann, "ab omni 
 errore. " 
 
 schism] In 1661. The Primer of 1535 had had " schismies." 
 
 hardness of heart, and contempt] In 1544. [Comp. the 
 Third Collect for Good Friday. See Prov. i. 25.] The force 
 of this Deprecation is best seen by remembering that a final 
 hardening of the heart is a penal infliction, provoked by 
 habitual indifference to Divine love. We may well entreat our 
 Lord to save us from repaying His love by coldness, lest the 
 capacity of loving Him be justly taken away. We may well 
 implore Him, also, to keep us from the terrible possibility of 
 ignoring, and practically despising, His revelation and His 
 commands. Compare the beautiful Parisian Litany of the 
 Holy Name of Jesus, "from neglect of Thy inspirations, 
 Jesus, deliver us." 
 
 THE OBSECRATIONS. 
 
 By the mystery] Here begin the Obsecrations, as they are 
 called. They go on the principle that every several act of 
 our Lord's Mediatorial life has its appropriate saving energy ; 
 that virtue goes out of each, becau.se each is the act of a 
 Divine Person, .ind has a Divine precinusness. When, there- 
 fore, we Ray, "Deliver us hy '\'\\y Nativity, Ay Thy 'I'enipta- 
 tiun,"etc., we do not mrrehj ask Him to remember those 
 events of His hum.an life, but we plead them before Him as 
 mystically effective, as instinct with life-giving grace, as parts 
 of a Mediatorial whole. Doubtless, the Death of our Lord is 
 the meritorious cause of our salvation ; we are redeemed by it, 
 not by His Circumcision, or His Fasting ; and to efface the 
 distinction between it and all otlier parts of the "(Economy," 
 in regard to His office as the Lamb <if (iod, would lie an 
 indication of theoloijical unsoundness. At the same time it is 
 als3 true that, in St. Leo's language, all our Lord's acts, as 
 being reLated to His atoning Passion, arc " sacramental " as 
 well .as "exemplary;" His Nativity is our spiritual birth. 
 His liesurrectinn our revival, His Ascension our advancement. 
 They are not only incentives and p.atterns, but efficient causes 
 in the order of grace. So St. liern.ard. in his second Pente- 
 cost Sermon, says th.at His Conception is to cleanse ours. His 
 Resurrection to prepare ours, etc. More vividly, St. Anselui, 
 in his fifteenth Pr.iyer, " O most sweet Lord Jesus. by Thy 
 holy Annunciation, Incarnation . . . Infancy, Youth, B.aptism, 
 Fasting . . . scourges, buffets, thorny crown, " etc. But the 
 deepest and tenderest expression of thi.s principle (surp.assing 
 
 even Bishop Andrewes' Obsecrations, "by Gethsemane, Gabba- 
 tha, Golgotha," etc. ) is in the mediaeval Golden Litany, printed 
 by Maskell, Monumenta Sitnalia, iii. -267, 272, "By Thy 
 great meekness, that Thou wouldst be comforted by an angel, 
 so comfort me in every time. . . . For that piteous cry, in the 
 which Thou commendedst Thy soul to Thy Father, our souls 
 be commended to Thee," etc. The coarse and heartless 
 fanaticism which could cavil at these Obsecrations as "a 
 certain conjuring of God," was characteristic of John Knox 
 and his friends. They so expressed themselves when criticiz- 
 ing the Litany ("certain suffrages devised of Pope Gregory ") 
 in a letter to Calvin against the Prayer Book of 1552. This 
 cavil is alluded to by Bishop Pearson. [Jlinor Works, ii. 9il.] 
 Bishop Duppa writes, "No oath, nor no exorcism." 
 
 of Thy holy Incarnation] So Sarum, York, Hereford, 
 Roman, Cistercian, Dominican. "The mystery " is doubtless 
 an allusion to 1 Tim. iii. 16. The thought which it suggests 
 is that which of old made men bow down in adoration at the 
 words in the Creed, "et Homo factus est." "By all the 
 stupendous truths involved in Thine assumption of our 
 humanity, wherein Thou, being true God, becamest true Man, 
 combining two Natures in Thy single Divine Person, without 
 confusion, aud without severance ; so that, in the Virgin's 
 womb. Thou didst bring God aud man together, undergoing 
 all the conditions of infant life. Thyself unchangeably the 
 Creator and Life-giver." The Roman adds, "By Thine 
 Advent." Utrecht has " By Thine Annunciation, by Thine 
 Advent and Nativity." 
 
 l^hy holy Nativity] After Hereford. So the Sarum Primer. 
 [Maskell, iii, 106,] The Latin Book of 1560 made "Nativity, 
 Circumcision," etc. , dejjendent on "mysterium." Y'ork has 
 no mention of the Nativity. 
 
 Circumcision] This is not in the present Roman, but in two 
 old Roman forms in Menard's notes to the Gregorian>Sacramen- 
 tary [741 and 923]. The Parisian of the Holy Name places 
 after "Nativity," "Thine infancy. Thy most Divine life, Thy 
 labours." Sarum Litany for the Dying adds "apparitionem 
 tu.am ; " .and Utrecht has " circumcisionem et obl.ationem tu.am. " 
 
 Baptism, Fasting] Roman condjines "Baptism and holy 
 Fasting." Utrecht, "Baptism and Fasting. " MaskcU's Sarum 
 Primer, "Thy Fasting and nnich other penance doing." 
 
 Temptation] 1.544. Primer of l.'i.S.'i, and Hermann, " tempta- 
 tions." Golden Litany, in iVttiskell, "The tempting of the 
 fiend in the desert,'' 
 
 Jijony and Bloody Smat] 1544. So Hermann. Golden 
 Litany, "For that agony in which Thou ofl'eredst Thee wil- 
 fully to death, obeying Thy Almighty F.ather ; and Thy 
 bloody sweat," Primer of 1535, "Thy painful agony, in 
 sweating blood and w.ater, " 
 
 Cross and I'assion] So Roman, York for Plaster Eve, and 
 Anglo-.S.axon (probably an old Y'ork form), in Procter, p 
 25.'>, and Hermann. Mabillon's Anglican, or Arnuirican, 
 Hereford, Utrecht, Carthusian, Cistercian, Dominican, h.ave 
 " P.assion and Cross ;" so Sarnm for the Dying, This is the 
 more natural order. Sarum Primer, "Thy holy Passion." 
 The Tours omits " Thy Cross," which forms the only Obsecra- 
 tion in the Corbey W's. Litany [Menard, note ,380], and in 
 the Lit.any of the ninth century, in Muratori, i. 76. The 
 Golden Litany dwells with intense tenderness on all the 
 det.ails of the Crucifixion, and on some ])oints which are 
 traditional or legendary. Parisian of the Holy Name, 
 "Thine Agony ami Passion, Thy Cross and forsaking, — 
 lanynores tuos. " 
 
 predates Death] Sarum. So in Sarum Litany for the Dying,
 
 228 
 
 Cf)C Litanp. 
 
 Burial ; by Thy glorious Resurrection and Ascen- 
 sion ; and by the coming of the Holy Ghost, 
 Good Lord, deliver tis. 
 
 In all time of our tribulation ; in all time of 
 our wealth ; in the hour of death, and in the day 
 of judgement, 
 
 Good Lord, deliver us. 
 We sinners do beseech Thee to hear us, O 
 Lord God ; and that it may please Thee to rule 
 and govern Thy holy Church universal in the 
 right way ; 
 
 We beseech Thee to hear us, good Lord. 
 
 " Snr. 
 
 f ISar. Celebr- 
 Ord.] 
 
 Per gloriosam Eesurrectionem Tuam : Libera 
 
 Per (admirabilem) Ascensionem Tuam : Libera 
 
 Per adventum Sancti Spikitus (Paracliti): 
 
 Libera . . . 
 In hora mortis : (Succurre nobis), Domine. 
 In die judicii : Libera nos, Domine. 
 
 "Peccatores : Te rogamus, audi nos. 
 Ut [''sanctam] Ecclesiam Tuam ['Catholicam] 
 regere (et defensare) digneris : Te rogamus, audi 
 
 "piissiraam mortem tuam." Sarum Primer, " most piteous 
 death." Ordo Romanus mentions the Cross, Passion, Death. 
 
 Burial] Not in Sarum ; but in •Sarum Primer, "Thy blessed 
 burying." " Tliy Death and Burial" in Roman, Utrecht, 
 Strasburg, for Easter Eve, Primer of 1535, Hermann, Parisian. 
 
 Thy ijlorlous Resurrection] So Sarum, Hereford, Narbonne, 
 Moisac, Cistercian, Carthusian, Dominican, Sarum and 
 Parisian Litanies for the Dying. Anglo-Saxon, York, Stras- 
 burg, Utrecht, Roman, and ordinary Parisian, "holy 
 Resurrection." 
 
 Ascension] Anglo-Saxon, Sarum, York, Hereford, Roman, 
 Moisac, Narbonne, Cistercian, Carthusian, Dominican, 
 Parisian, prefix "admirabilem" to "Ascensionem;" Stras- 
 burg and Utreclit have " glorious." Remiremont, "radiant." 
 Golden Litany, "wonderful and glorious." Parisian of the 
 Holy Name has after "Ascension," "by Thy joys, by Thy 
 glory. " 
 
 the comimj of the Hohj Ghost] Sarum, for the Dying, "The 
 coming of the Holy Ghost, the Paraclete ; " so Ordo Romanus, 
 present Roman, and Hermann. "The Paraclete " was omitted 
 in 1544, as in Primer of 1535. Sarum, Y'^ork, Hereford, 
 Anglo-.Saxon, Sarum Primer, Cistercian, Dominican, and 
 Benedictine of M. Cassino, have " grace " instead of "coming." 
 Armorican, "by the descent of the Holy Ghost." Toiu's and 
 Utrecht simply, " by the Spirit, the Paraclete. " Utrecht and 
 others add an Obsecration by the Second Advent, e.g. " by 
 Thy future Advent," " by the majesty of Thine Advent." 
 
 In all time of our tribulation . . . wealth] 1544. After 
 Primer of 1535, "in time of our tribulations, in the time of 
 our felicity ; " Hermann, "in all time," etc. The Scottish and 
 Americ.au Books have "prosperity" for "wealth." The 
 sutFrage seems to refer not only to deliverance out of afflictions, 
 but to deliverance from the special moral dangers which 
 attend them. [Exod. vi. 9 ; Jer. v. 3 ; Hos. vii, 14 ; Amos 
 iv. 6. Sec too the remarkable case of Ahaz, 2 Chron. xxviii. 
 22, and the awful picture in Rev. xvi. 11.] Suffering often 
 hardens instead of softening the heart; and therefore "not 
 without reason has the Churcli taught all her f.iithful children 
 to say, ' .Suffer us not . . . for any pains of death to fall from 
 Thee!'" [Mill, Univ. Sernioiis, p. 332.] The trials of pro- 
 sperity [Deut. viii. 14 ; Jer. v. 24 ; and Uzziah's case, 2 Chron. 
 xxvi. 16, etc.] are more commonly recognized. Even the 
 Greeks knew, as an ethical commonplace, that it was hard to 
 bear success without insolence and moral depravation. [Arist. 
 Eth. iv. 8.] It is the Christian's wisdom and happiness to 
 learu the secret of strengtli against both these forms of trial, 
 as St. P.aul learned it. [Phil. iv. 12 ] 
 
 in the hour of death] So Sarum and Hereford, adding, as 
 the response, "Succour us, GLord." This suffrage, for which 
 York substitutes " from the pains of hell," comes before the 
 Obsecrations in Benedictine of M. Cas.siuo. 
 
 in the day of judtjement] Sarum, York, Hereford, Roman, 
 Ordo Romanus, Utrecht, Dominican, etc. The vernacular 
 Litanies in Maskell have "in the day of doom." Golden 
 Litany, " Succour us, most sweet Jesu, in that fearful day of 
 the strict judgement." [Gomp. the Dies Irie.] 
 
 The following is a tabular view of the Deprecations and 
 Obsecrations of the Sarum and Roman Litanies : — 
 
 Sarum. 
 
 From perpetual damnation 
 
 (H.). 
 From perils imminent for our 
 
 sins. 
 From assaults of demons. 
 From the spirit of fornication. 
 
 From the desire of vain-glory. 
 
 From nil uncleanness of mind 
 
 and body (Y. H. ). 
 From anger and hatred, and 
 
 all ill-will (Y.). 
 From unclean thoughts. 
 From blindness of heart. 
 From lightning and tempest. 
 From sudden and unforeseen 
 
 death (Y. sudden). 
 By the mystery of Thy holy 
 
 Incarnation (Y. H.). 
 By Thy Nativity (H. holy). 
 By Tliy holy Circumcision. 
 By Thy Bajitism. 
 
 By Thy Fasting. 
 
 By Thy Cross and Passion (H. 
 
 Passion and Cross). 
 By Thy precious Death. 
 By Thy glorious Resurrection 
 
 (H. Y. holy). 
 By Thy wonderful Ascension 
 
 (Y. H.). 
 By the grace of the Holy Ghost 
 
 the Paraclete (Y. H. ). 
 In the hour of death, succour 
 
 us, Lord (H. ). 
 In the day of judgement, de- 
 
 hver us, Lord (Y. H. ). 
 
 Sarum. 
 From all evil (also in York 
 
 and Hereford). 
 From the snares of the devil 
 
 (Y. H.). 
 
 Roman. 
 From all evil. 
 
 From all sin. 
 
 Roman. 
 From Thy wrath. 
 
 From sudden and unforeseen 
 death. 
 
 From the snares of the devil. 
 
 From the scourge of earth- 
 quake. 
 
 From anger and hatred, and 
 all ill-will. 
 
 From the spirit of fornication. 
 
 From lightning and tempest. 
 From everlasting death. 
 
 From pestilence, famine, and 
 
 war. 
 By the mystery of Thy holy 
 
 Incarnation. 
 By Thine Advent. 
 By Thy Nativity. 
 By Thy Baptism and holy 
 
 Fasting. 
 
 By Thy Cross and Passion. 
 
 By Thy Death and Burial. 
 By Thy holy Resurrection. 
 
 By Thy wonderful Ascension. 
 
 By the coming of the Holy 
 Ghost the Pai'aclete. 
 
 In the d.ay of judgement. 
 
 THE SUPPLICATIONS. 
 
 We sinners] Here begin the Petitions, or Supplications ; 
 introduced by a confession of our sinfulness. So in Sarum, 
 Yoi-k, Hereford, Roman, Cisterci.an, Carthusian. Dominican, 
 etc., "We sinners beseech Theo to hear us." In some the 
 sutl'rage is, "We sinners," and the response, " Beseech Thee, 
 hear us." But the Dominican makes the reader say the 
 wliole, and the choir repeat the whole. As we have seen, the 
 Sarum use was for the choir to repeat all after the reader, 
 until after this petition. The Litany of 1544, which joined 
 this witli the suffrage for the Church, added the word "God." 
 And this may be set against the substitution of "Lord," for 
 the original "our God," in "0 Saviour of the world." After- 
 wards, in Sarum, Hereford, Dominican, come two suffrages, 
 which remind us of the older "PacificiE," "That Thou 
 wouldst give us peace . . . That Thy mercy and jjity may 
 preserve us." York places the first of these here, the 
 second further on. The Roman has three suffrages, "That 
 Thou spare us . . . That Thou forgive us . . . That it may 
 please Thee to bring us to true repentance." Utrecht has 
 two, for peace and pardon : Cistercian, for peace, only. 
 
 'rinj holy Ch-urch nniversal] The Preces of Fulda pray for 
 "deepest peace and tranquillity," and then for "the Holy
 
 Cbe iLitanp. 
 
 229 
 
 That it may please Thee to keep "and strengthen 
 in the true worshipping of Thee, in righteous- 
 ness and holiness of life, Thy Servant VIC- 
 TORTA, our most gracious Queen and Governor ; 
 We beseech Thee to hear Jfs, e/ood Lord. 
 That it may please Thee to rule her heart in 
 Thy faith, fear, and love, and that she may ever- 
 more have affiance in Thee, and ever seek Thy 
 honour and glory ; 
 
 We beseech Thee to hear us, good Loud. 
 That it may please Thee to be her defender and 
 keeper, giving her the victory over all her enemies ; 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to bless and pre- 
 serve Albert Edward Prince of Wales, the Prin- 
 cess of Wales, and all the 'Royal Family ; 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to illuminate all 
 Bishops, Priests, and Deacons, with true know- 
 ledge and understanding of Thy Woril ; and that 
 both by their preaching and living they may set 
 it forth, and shew it accordingly ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to endue the Lords of 
 the Council, and all the Nobility, with grace, 
 wisdom, and understanding ; 
 
 We beseech Thee to hear us, good Lord. 
 
 a aud strenztheit 
 ■ ■ ■ '■/'[■559J- 
 
 « Sat. 
 
 c See note below. 
 
 ■'Ifitr-I 
 
 e [Liber Festivalis. 
 Bidding of BedesJ 
 
 *Ut Regi nostro et principibus nostris pacem 
 et veram concordiam atque victoriani donare 
 digneris : Te rogamus, audi nos. 
 
 Ut Episcopos — nostros ["'et Praelatos nostros], 
 in sancta religione [''in Tuo sancto servitio], con- 
 servare digneris : Te rogamus, audi nos. 
 
 [ '. . . and for all the Lords of the Councel, 
 and all other of the Nobilitie which dwell in the 
 countrayes having protection and government of 
 the same, that Almightie God may send grace so 
 to governe and ride the land . . .1 
 
 Catholic Church, which is from one end of the earth to the 
 other." Sarum simply, "Thy Church." So Hereford, Cis- 
 tercian, Dominican. Procter's, York, and Roman, "Thy holy 
 Church." Sarum at Ordination, "Thy Catholic Church." 
 Sarum reads, "to govern and defend;" so Cistercian. 
 Roman, "to govern and preserve." The Ordo Romanus, 
 "to exalt Thy Church." The Primer of 1535, "to govern 
 and lead Thy holy Catholic Church." The Book of 1559 has 
 "universally." The Latin Book of 1560, "Catholicam." The 
 Scottish Book, "Thy holy Catholic Church universally." 
 
 in the right trai/] This expresses generally what in the 
 Sarum had a special reference to the ecclesiastical state and 
 religious orders, — " in holy religion . . . That it may please 
 Thee to preserve the congi-egations of all holy persons in Thy 
 service," or, as Hereford, in "Thy holy service." 
 
 That it may please Thee to keep] To pray for the 
 Sovereign before the Bishops was not absolutely a novelty 
 at the time when our Litany was drawn up. The Sarum, 
 indeed, before the separation from Rome, liad prayed fir.st 
 for "Uomnum Apostolicum " (the Pope), "and all degrees of 
 the Church," then for "our Bi.shop3 and Abbats, " then for 
 "our King and I'rinces. " York and Hereford had a like 
 order ( Hermann's Litany places " Sovereign " after "Clergy," 
 and indeed after other classes). But the three vernacular 
 Litanies printed by Maskell all place "our Kings . . . 
 and Princes" before "Prelates" or "Bishops," although one 
 of them prays first for the Pope and for "each degree of 
 holy Church." [Maskell, iii. 107.] The words "and 
 strengthen ... of life " were first added in the Litany of 
 1558. Prayers for the spiritual good of the Sovereign hail 
 not been usual in old Litanies; that of 1514 prayed that 
 Queen Catherine might be kept in the Lord's fear and 
 love, with increase of godliness, etc. The present Roman 
 prays generally that Christian kings and jjrinces may 
 have peace and true concord. The Ambrosian Preces for 
 First Sund.iy in Lent have, "for Thy servants, the Kmperor 
 N. , and the King N. , our Duke, and all their army." 
 Fulda, "for tlie most pious Emperor, and the whole lionian 
 army." 
 
 may evermore have affiance] In 1549 and 155'2 the reading 
 was "always." AffianC'\ in the sense of lru'<l, is'found in 
 Shakespeare. [Henry V. ii. 'J; "Jnd Part of Henry VI. iii. 1.] 
 It is also used in a letter addressed to Sullolk by AN'olsey, who 
 writes, " Having also such an assured alliance in your truth 
 that . . . ye Would not have broken vour promise. " [Henry 
 VIII. State Papers, Dom. and For. 2L'4.] 
 
 ijivinij her the victory] So Sarum, York, Hereford. [See 
 
 above.] The thought probably came from Ps. exliv. 10. The 
 Lyons has "to preserve our King . . . That Thou grant him 
 life and victory." Hermann has a suffrage, "to give to our 
 Emperor perpetual victory against the enemies of God " (i.e. 
 the Turks) : Luther's, "his enemies." 
 
 Eoyal Family] In our Mediaeval Litanies " our Princes " are 
 mentioned. In 1544, beside the suffrage for Queen Catherine, 
 there is one for "our noble Prince Edward, and all the King's 
 Majesty's children." The Primer of 1535 prayed for Queen 
 Anne and the King's posterity. Lender Edward and Eliza- 
 beth there was no sufl'rage of this kind. James I. inserted 
 the present suffrage in this form, "... and preserve our 
 gracious Queen Anne, Prince Henry, and the rest of the 
 King and Queen's royal issue." 
 
 Bishops, Priests, and Deacons] Sarum (after a suffrage for 
 the Pope, see above) prays for "our Bishops and Abbats." 
 Y'ork, "our Archbishop, and every congregation committed 
 to him " (as in tlie York form of our Collect for Clergy and 
 People). See Hereford above, where "Prelates" would 
 include Abbats and Priors, Deans and Archdeacons. Utrecht, 
 "to preserve our Prelate in Thy holy service." Compare 
 tlie Lyons, " to preserve our PontilF . . . That Thou 
 wouldest grant him life and health ; " and it proceeds to pray 
 for the Clergy aud People. So the Ambrosian Preces, "for 
 all tlieir Clergy . . . and all Priests and ilinisters ; " and 
 Fulda, "our father the Bishop, all Bishops, Priests, and 
 Deacons, and tlie whole Clergy." The whole body of the 
 Clergy were not definitely prayed for in our Cluirch Litanies 
 until 1544, when the form ran, "Bishops, Pastors, and Minis- 
 ters of Thy Church " (after the pattern of the Primer of 
 1535), and so continued until the last review, when the pro- 
 sent form was adopted by way of more expressly negativing 
 the ministerial claims of persons not in Holy Orders. Her- 
 mann's has " p.astors and ministers," and al.so, like the Primer 
 of 1535, pr.ays for the sending of "faithful labourers into 
 the harvest." 
 
 Lords 0/ the Council . . . Kohility . . . Magistrates] 1544. 
 The Primer of 15,35 has, "That our ministers and governors 
 m.ay virtuously rule Thy people ; " and Hermann's pr.ays for 
 " principem nostrum cum pnesidibus suis," and for " magis- 
 tratus. " Palmer conijiares an aiu-ieiit Soissons formula, 
 " Life and victory to the Jtittyes, and the wliide army of the 
 Franks." The Preces of Fulda apparently refer to Magis- 
 trates in the words, "For all who are set in high place." 
 Our present form certainly points to the Tudor government 
 by the Sovereign in his Privy Council. "Truth" means tlie 
 Faitli held by the Churoh.
 
 -3° 
 
 Cfje litanp. 
 
 That it may please Thee to bless and keep the 
 Magistrates, giving them grace to execute justice, 
 and to maintain truth ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to bless and keep all 
 Thy people ; 
 
 We beseech Thee to hear vs, good Loud. 
 That it may please Thee to give to all nations 
 unity, peace, and concord ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to give us an heart to 
 love and dread Thee, and diligently to live after 
 Thy commandments ; 
 
 We beseech Thee to hear us. good Lord. 
 That it may please Thee to give to all Thy 
 people increase of grace, to hear meekly Thy 
 Word, and to receive it with pure affection, and 
 to bring forth the fruits of the Spirit ; 
 
 We beseech Thee to hear 'us, good Lord. 
 That it may please Thee to bring into the 
 way of truth all such as have erred, and are 
 deceived ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to strengthen such 
 as do stand ; and to comfort and help the 
 weak-hearted ; and to raise up them that 
 fall ; and finally to beat down Satan under our 
 feet ; 
 
 We beseech Thee to hear us, good Lord. 
 
 Ut cunctum ]iop\ilum Christianum (pretioso 
 sanguine Tuo redemptum) conservare digneris : 
 Te rogamus . . . 
 
 ["Ut pacem et concordiam nobis dones.] 
 
 the Magistrates] Cosin wished to substitute for "the 
 Magistrates " "all the subordinate Magistrates." 
 
 cM Thy people] Compare Sarum, York, Hereford. So a 
 Litany of the ninth century in Muratori, i. 77, Carthusian, 
 and Dominican. Tours is nearer to our form, "to preserve 
 the whole Christian people." The Corbey MS. , "to remove 
 Tliy wrath from the whole Christian people." 
 
 to give to all nations unity, peace, and concord] This comes 
 partly from the old suffrage, " peace and true concord to our 
 King and Princes," and partly from the York. [See above.] 
 MabiUon's Anglican or Armorican prays for peace and unity 
 to be given to the whole Christian people ; as does the Roman. 
 In our present suffrage "unity" may be understood in a 
 religious or spiritual sense, while "peace" would mean 
 freedom from external foes, and " concord " freedom from 
 internal dissension. 
 
 to (jive us an heart to love] 1544. Similar prayers exist in 
 ancient Litanies; thus, the Corbey MS., " right faith, and a 
 sure hope in Thy goodness. Lord Jesus." The Fleury, "to 
 give us holy love . . . right faith . . . firm hope." So the 
 Chigi MS., in three suifrages for faith, hope, and love. 
 Parisian, for the same, in one suffrage. Compare also the 
 Sarum, "That Thou wouldest make the oliedience of our 
 service reasonable . . . That Thou wouldest lift up our minds 
 to lieavenly desires." So the Dominican. The Sarum Primer, 
 "ordain in Thy holy will our days and works." Pioman has 
 also, "to strengthen and keep us in Thy holy service." The 
 Anglican or Armorican, " Graut us perseverance in good works 
 . . . keep us in true faith and religion." " Dread," in the 
 sense of holy and reverent fear ; which can never be dis- 
 pensed with by faithful worshippers of the God-Man, Who 
 will come to Ije their Judge. Here again is a thought much 
 needed in times when there is a tendency to dwell on our 
 Lord's human character without due regard to the Divinity 
 of His Person. 
 
 to give to all Thy people increase of grace] A beautiful com- 
 bination of the passage about the good ground in the parable 
 of the Sower, with James i. 21 and Gal. v. 22. Its date is 
 1544 ; but the Sarum Primer has something like it, " Vouch- 
 safe to inform us with right-ruled understandings," from "Ut 
 regularibus disciplinis nos instruere digneris." [MS. Lit. of 
 fifteenth century, Univ. Coll.] The same form is in Cister- 
 cian and Dominican, and has a monastic import. And the 
 Primer of 1535 has the first form of it, "to give the hearers 
 of Thy Word lively grace to understand it, and to work tliere- 
 after, by the virtue of the Holy Ghost. " So Hermann, " to 
 
 give the hearers increase of Thy Word, and the fruit of the 
 Spirit." Litanies for the Sick have similar topics, "to pour 
 into his heart the grace of the Holy Spirit ... to bestow on 
 him grace ;" and tlie t>rdo Romanus, Utrecht, Carthusian, 
 and Eucharistic Litany in Chigi's MS., have "to pour into 
 our hearts," etc. An exquisite Litany in the Breviary of the 
 Congregation of St. Maur prays, "That Thou wouldest M'rite 
 Thy law in our hearts . . . wouldest give Thy servants a 
 teachable heart . . . Tliat we may do Thy will with all our 
 heart and mind . . . That we may gladly take on us Thy 
 sweet yoke," etc. 
 
 to hring into the tmy of truth] In 1544. After 1535, "That 
 all which do err and be deceived may be reduced into the 
 way of verity." Hermann, " errantes et seductos reducere 
 in viam veritatis. " Tlie Church has always prayed for this. 
 So St. Clement of Rome, " Convert those of Thy people who 
 are gone astray. " [Ep. Cor. c. 59.] " It becomes us to pray 
 for all who are gone astray. " [St. ATHAN.isius, de Sent. Dion. 
 27.] St. Chrysostom's Liturgy pi'ays for those who are wan- 
 dering in error. " Thou hearest God's Priest at the altar, 
 exhorting God's people to pray for tlie unbelievers, that 
 God would convert them to the faith." [St. Aug. Ep. 217.] 
 Compare the old Gelasian intercession on Good Fi'iday, for all 
 heretics and all in error ; the Mozarabic Preces for the same 
 day, " May forgiveness set right those who err from the 
 faith;" and, still more like our suffrage, the Lyons form, 
 "That Thou wouldest bring back the erring into the way 
 of salvation.'' 
 
 to strengl/ien such as do stand] 1544. Hermann, "stantes 
 confortare." 
 
 the wealcdiearted] 1544. Primer of 1535 prays for those 
 who are "weak in virtue, and soon overcome in tempta- 
 tion." Hermann, "pusillanimes et tentatos consolari et 
 Clement of Rome, " Comfort the faint- 
 
 ad juvare." So St. 
 hearted." 
 
 that fall] 1544. 
 
 Compare the old 
 
 Absolution of Penitents, "succurre 
 
 Gelasian 
 lapsis. " 
 
 prayer at 
 Hermann, 
 
 "lapses erigere. " St. Clement of Rome, "Raise up the 
 fallen." 
 
 heat down Satan] 1544. From Rom. xvi. 20 ; a text quoted 
 in the Intercessory Prayer of St. Mark's Liturgy. Compare 
 the Greek Office for making a Catechumen. Primer of l.")35, 
 ' ' That we may the devil, with all his pomps, crush and tread 
 under foot." Hermann, "Ut Satanam sub pedibus nostris 
 conterere digneris." Strasburg, " That Thou wouldest grant 
 us heavenly armour against the devil."
 
 Cf)C iLitanp. 
 
 That it may please Tliee to succour, help, and 
 comfort, all that are in danger, necessity, and 
 tribulation ; 
 
 We beseech Tliee to hear us, good Lord. 
 
 That it may please Thee to preserve all that 
 travel liy land or by water, all women labouring 
 of child, all sick persons, and young children ; and 
 to shew Thy pity upon all prisoners and captives; 
 
 We beseech Tliee to hear us, good Loud. 
 That it may please Thee to defend, and provide 
 for, the fatherless children, and widows, and all 
 that are desolate and oppressed ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to have mercy upon 
 all men ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to forgive our ene- 
 mies, persecutors, and slanderers, and to turn 
 their hearts ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to give and preserve 
 to our use the kindly fruits of the earth, so as 
 in due time we may enjoy them ; 
 
 We beseech Tliee to hear us, good Lord. 
 
 " Ut niiserias pauperum 
 Te rogamus, audi nos. 
 
 relevare digneris : 
 
 [' ... for all parishiors whereso they be on land 
 or on water . . . and for all women that are with 
 child in this parish . . . for all them that are 
 sick . . .] 
 
 [' Ut fratribus nostris et omnibus fidelibus 
 infirmis sanitatem mentis et corporis donare dig- 
 neris : Te rogamus, audi nos.] 
 
 Ut miserias . . . captivorum intueri et rele- 
 vare digneris : Te rogamus, audi nos. 
 
 Ut fructus terraj dare et conservare digneris : 
 Te rogamus, audi nos. 
 
 to succour, help, aiul comfort] 1544. Primer of 1535 prays 
 for "all extreme poverty," "Thy people in affliction or 
 in peril, and danger by fire, water, or land." Hermann, 
 "affliotos et periclitantes. " Sarum and York have "to 
 look upon and relieve tlie miseries of the poor." So 
 Dominican. 
 
 all that travel] 1544. Compare Hereford, "That Thon 
 wouldest dispo.se the journey of Thy servants in salutis tud' 
 prosperitale" (as in the Collect, "Assist us mercifully," 
 originally a prayer for one about to travel); and Dominican, 
 "to bring to a harbour of safety all faitliful persons, naviijantes 
 et iliiierantix. " 
 
 all women labour hi;/ of child] So Primer of 1535, "that 
 teeming women may have joyful speed in their labour." So 
 Hermann, for " pregnant women." 
 
 all sick persons, anil youiiy chihhen] So Primer of 1535, 
 for "sick people." So Hermann, for "infants, and the 
 sick." 
 
 all prisoners and captives] So Hermann. Compare the 
 Saruni and Primer for "thr.alls. " This intercession of the 
 English Litany liad also probably a special reference to 
 Christians in captivity among the Mahometans in Algiers, 
 etc. Many legacies were left for the redemption of such 
 captives, and briefs were sometimes issued for tlie same 
 purpose. 
 
 the fatherlexs children, and ividowx] One of the tendercst 
 petitions in tlie Prayer Book, and full of touching signilicancc, 
 as offered to Him Wlio intrusted His Mother to His Apostle. 
 It was placed here in 1544 (tlie words being clearly suggested 
 by such passages as Ps. cxlvi. 9 ; Jer. .\lix. 11), luit, like other 
 p.assages of tliat date, is true to the old spirit of Church 
 prayer. St. Mark's Liturgy jirays for the widow and the 
 orphan. Hermann, " Ut pupillos et viduas protegere et pro- 
 vidcre digneris." 
 
 all that are desolate ami oppressed] In these words the 
 Church seems to sweep the whole lield of the sorrow which 
 comes from "man's inhumanity to m.an," .and which no 
 civilization can abulish ; and invokes fur every such sufferer 
 the help of Him Whose sympathy is for all at once, and for 
 e.ich as if there were none .beside. Tliis indeed is one of the 
 most stupendous results of the Incarnation, .although perhaps 
 but seldom faced in thought : that our Lord's sacied lleart is, 
 so to speak, really accessible .at once to .all who need its inex- 
 h.austiblo compassion : He cares for each, not only .as Cod, 
 but as Man, with a special, personal, human tenderness, to 
 which His Godhead gives a marvellous capacity of extension. 
 Cuinpare also this and the preceding suffrages of our Litany, 
 with intercessions in .St. Clement of Home's Kpistle, "Shew 
 Thyself to those who are in need . . . feed the hungry . . . 
 
 ransom those of us who are in bonds ; " in St. Chrysostom's 
 Liturgy, "for the young, for those that travel by land or by 
 water ;" in St. Biasil's, "Sail Thou with the voyagers, travel 
 with the travellers, stand forth for the widows, shield the 
 orphans, deliver the captives, heal the sick, remember all who 
 are in affliction or necessity ... be all things to all men ;" 
 with the Gelasian prayer on Good Friday, that God would 
 "open prisons, loosen chaius, grant a return to travellers, 
 health to the sick, a safe harbour to those at sea ;" and with 
 the Ambrosian Preces for first Sunday in Lent, ' ' for orphaus, 
 captives . . . voyagers, travellers, those placed in prisons, 
 in mines " (at forced labour there), " in exile. " 
 
 mercy iipon edl men] This also is of 1544 ; the Primer of 
 1535 had expressed the same all-comprehending charity : 
 " That unto all people Thou wilt shew Thy inestimable mercy." 
 The Church has ever prayed for all men. That her prayers 
 do not avail for all, is not from auy dtfect in her charity, or 
 in the Divine benignity, but from the bar which a rebeUious 
 will can oppose to the powers of the kingdom of grace. 
 Bishop Duppa's note is, "The objection .against this is 
 answered by what St. Paul saith, 1 Tim. ii. 4 : the prayer 
 being made in the same sense as God is said to will that all 
 men sliould be saved." [C'ompi. Hooker, v. 41).] 
 
 fonjive our enemies] 1544 : Primer of 1535, " forgive all 
 warriors, persecutors, and oppressors of Thy people, and con- 
 vert tlit'in to gr.ace. " Our present form (which is the same as 
 Hermann's) is certainly preferable, and more like the Anglo- 
 .Saxon, "to bestow on our enemies pe.ace and love." Com- 
 pare St. Chrysostom's Liturgy ; " For those who hate and 
 persecute us for Thy Name's sake, that Thou wouldest 
 convert them to what is good, and appease their wrath 
 .against us." 
 
 to ijire and preserve to our iise the kindli/ fruits] " Kindly " 
 means uatur,al, produced after their kind. [.S'< « Archbishop 
 TuKNcii, En^ilish Past and Present, \i. Hi7.] So Wycliffe 
 and Purvey, Kom. xi. '21, " the kyndli branches ; " .and Much 
 Ado ahniit Nolliing, iv. 1, " that natural and kindly power," 
 etc. This sullrago may represent to us the oldest Western 
 use of Litanies, to avert excessive droughts or rains, and 
 to secure a good harvest. The substance of it is in Saruni, 
 York, and Hereford, as in Anglo-Saxon, Lyons, Koman, 
 Cistercian, Dominican. York .adds, " Ut aeris tempericm 
 bonam nobis dones. " So Orilo Komanus and Utrecht. 
 .So Tours, "give us the fruit of tlio e.artli . . . serenity of 
 sky . . . good temperature of weather." So the Fleury: 
 for "abundance of fruits, serenity of sky, season.ablo rain." 
 .So in Ambrosian Preces : "Pro aeris temperic, .ac fructu, et 
 fecunditate tenaruni, preeamiir te. " The Sarum Primer asks 
 for "wholesome and reason.able .air." Compare the anthems
 
 23' 
 
 €-\}t iLitanj?. 
 
 That it may please Thee to give us true repent- 
 ance ; to forgive us all our sins, negligences, and 
 ignorances ; and to endue us with the grace of 
 Thy Holy Spirit to amend our lives according to 
 Thy holy Word ; 
 
 We beseech Thee to ]iear us, good Loud. 
 Son of God : we beseech Thee to hear us. 
 Son of God : we beseech Thee to hear vs. 
 O Lamb of God : that takest away the sins of 
 the world ; 
 
 Grant us Thy peace. 
 O Lamb of God ; that takest away the sins of 
 the world ; 
 
 Have mercy upon us. 
 Christ, hear us. 
 
 O Cueist, hear us. 
 
 n fin elevatione cor- 
 jjoris Christi. Horj; 
 1!. V. M. A.D. 
 1530.) 
 
 4 Comf. Ps. =s. 
 Vulg. 
 
 I Lyons.] 
 
 / [Str.] 
 
 [■' Sanguis Tuus, Domine Jesu Christi, pro 
 nobis effusus, sit mihi in remissionem omnium 
 peccatorum, negligentiarum, et ignorantiarum 
 mearum.*] 
 
 ' FiLi Dei : Te rogamus, audi nos. 
 
 Agnus Dei, Qui tollis peccata mundi : ['' dona 
 nobis paceiu.] 
 
 ' Agnus Dei, Qui tollis peccata mundi : miserere 
 nobis. 
 
 ['Christe, audi nos.] 
 
 sung processionally iu Sarum for rain or fair weather. "0 
 Lord, King, God of Abraham, give us rain over the face of 
 the earth, that this people may learn that Thou art the Lord 
 our God, Alleluia." Jer. xiv. 22 is then quoted. Then, " The 
 waters are come in like a flood, God, over our heads :" 
 then Ps. Ixix. L 
 
 In tlie Prayer Book as used in the Isle of Man there is 
 added "and to restore and continue to us the blessings of 
 the seas," a petition which has reference to tlie herring 
 fishery. These words were inserted in 1705 by Bishop 
 AVilson with the approval of the insular government ; and 
 he was enabled to do so without contravening the Act 
 of Uniformity, as that Act does not extend to the Isle of 
 Man. 
 
 so as in due tlmr'\ Was added l."i4t. The whole suf- 
 frage was never more valuable tlian at a time like the present, 
 when tliere is a tendency to substitute " laws of nature " for 
 a Living God, and to ignore the fact tliat behind, above, 
 beneath, around all "laws " is the absolute sovereign Person- 
 ality of Him Who "is ever present with His works, one by 
 one, and confronts everything whicli He has made by His 
 particular aiul most loving Providence," at once the Lord of 
 life and death, of Iiealth and sickness, of rain and drought, 
 of plenty and famine. If men will not pray for seasonable 
 weather, tliey cannot logically pray for recovery from sick- 
 ness, for escape from shipwreck, or any temporal good 
 whatever. Such prayer leaves it to God to employ what 
 means He will. 
 
 to give tis true repentance ; to forr/ive lis] This suffrage, as 
 it stands, was framed in 1544. Sarum, York, and Hereford 
 have not this petition for repentance, but Roman has it, with 
 prayers for pardon, before tlie suffrage for ths Cliurch. [See 
 above.] York has, "That it may please Thee to give us 
 remission of all our sins : " so tlie Ordo Homanus, which also 
 asks for " spatium prenitentioe ; " and Sarum has " to bring 
 again upon us the eyes of Thy mercy. " Carthusian, "spatium 
 piBuitentise et emendationem vita; : " so the Chigi MS., "That 
 Thou wouldest grant us a place of repentance ; " and Utrecht 
 asks for " compunction of heart and a fountain of tears ;" so 
 Tours; so Flenry, "to give us forgiveness of all our sins. 
 Lord Jesus, we beseech Thee . . . That Thou wouldest grant 
 us verain pcenitentiam agere." The ordinary Parisian has 
 suffrages for true repentance, for remission of all sins, for 
 compunction of heart and a fountain of tears. Litanies for 
 the Sick have several suffrages of this kind. Eatold's MS. 
 [in Menard, note 923], "That Thou wouldest grant him com- 
 punction of heart ... a fountain of tears . . . space of repent- 
 ance, if possible." Moisac, "to bestow on hnn fruitful and 
 saving repentance ... a contrite and humbled heart ... a 
 fountain of tears." Salzburg, "compunction of heart. . . a 
 fountain of tears." N.arbonne, "That Tliou wouldest give 
 him remission of all sins." Remiremont, " pardon, remission, 
 forgiveness of all hi.s sins," etc. So in tlie Sarum Litany of 
 Commendation of tlie Soul, and the .Jumitges Litany : "Cuncta 
 ejus peccata oblivioni perpetu.-e tradere . . . remember not 
 the sins and ignorances of his youth. " This, from the Vulgate 
 of our Ps. XXV. 7, has supplied our present " sins . . . and 
 ignorances." "Ncgligentiam" occurs in the Vulgate of Numb. 
 V. 6. "Negligences" mean careless omissions (compare Ham- 
 mond's prayer, " Lord, forgive my sins, especially my sins of 
 omission"). " Ignorances, " faults done in ignorance of our 
 duty, such ignorance being itself a fault, because the result of 
 carelessness. 
 
 Among the mediiBval suffrages omitted in our present 
 Litany are, "That Thou wouldest repay everlasting good to 
 our benefactors . . . that Thou wouldest give eternal rest to all 
 tlie faithful departed . . . that it may please Thee to visit and 
 comfort this jilace : " and last of all the petitions came, "That 
 it may please Thee to hear us ; " as now in the Roman. This 
 was omitted in 1544 as superfluous. 
 
 Son of Irod] The Sarum rule, in the procession after the 
 Mass "for brethren and sisters, "was that the choir should 
 repeat in full "Son of God," etc., with the Agnus and the 
 Kyrie. Tallis' Litany shews that this practice was continued 
 Ijj' oiu' Choirs. 
 
 U Lamb of God] The custom of saying Agnus Dei here is 
 referred to in the Gelasian Rubric for Easter Eve. In Sarum, 
 York, Hereford, as now in Roman and Parisian, Carthusian, 
 Dominican, the Agnus is thrice said. The Sarum responses 
 are, " Hear us, Lord, Spare us, Lord, Have mercy upon 
 us : " the first and second of these arc transposed in Roman 
 and Parisian, as in York, Hereford, Dominican, The responses 
 in Tours were, "Spare us. Give us pardon. Hear us." The 
 Ordo Romanus has a twofold Agnus. Lyons a fourfold, with 
 "Spare us. Deliver us, Grant us peace. Have mercy upon 
 us : " so that our present form is just the second halt of Lyons. 
 The Agnus conies but once in the Cistercian. "Grant us 
 peace " is the third response in Utrecht, Carthusian, Hermann. 
 The Sarum Litany for the Dying had also, "Grant him peace:" 
 the ordinary Sarum Litany had a special suff'i'age for peace, 
 and "Grant us peace " was familiar as the response to the 
 third Agnus said at Mass, immediately after the breaking of 
 the Blessed Sacrament : the Primer of 1535 has "Have mercy, 
 Have mercy, Give us peace and rest." 
 
 that takest aicay the sins] The great value of this sup- 
 plication consists in its recognition of our Blessed Lord as 
 the Victim that was once indeed slain, but is of perpetual 
 efficacy. He took away our sins, in one sense, by His aton-. 
 ing Passion : and the Atonement can never be repeated. 
 In another sense. He continually takes away our sins, by 
 appearing for us as "the Lamb that was slain," presenting 
 Himself as such to the Father, and pleading the virtue of His 
 death. In this sense, as Bishop Phillpotts says [Pastoral of 
 IS51, p. 54], "though once for all offered, that Sacrifice is ever 
 living anil continuous . . . To Him His Cliurch . . . continually 
 cries, 'Lamb of God' . . . not, ' that (oo/>'frf away,' but still 
 ' takest. ' " With regard to the petition to the Prince of 
 Peace, Who "is our Peace," for peace, compare the second 
 Collect at Evensong. It is Clirist's peace, not the world's ; 
 .and this is brought out by the addition of " Thij" in our 
 form. Very touching are the entreaties in the Litany of 
 the Abbey of St. Denis for St. JIark's Day [Martene, iv. 
 353], "0 Bcstower of peace, vouchsafe us perpetual peace. 
 Have mercy . . . O benignant Jesus, receive our souls in 
 peace," etc. 
 
 Christ, hear 11s] Hereford ; so too in Sarum Primer and 
 Roman. The Supplication also occurs in Mabillon's Caroline 
 Litany; after "Agnus. . . mundi, Christ, hear us; three 
 Kyries ; Christ reigns, Christ commands, Christ conquers 
 (thrice), Christ, hear us." It also occurs in his Anglican, or 
 Arinorican. Lyons, Corbey, Tours, have it thrice, Stras- 
 burg once. The ordinary Ambrosian Litany has thrice, 
 "0 Christ, hear our voices:" then thrice, "Hear, God, 
 and have mercy upon us." Such "repetitions" are not 
 " vain," unless those in Ps. cxxxvi. are so : and compare St. 
 Matt. xxvi. 44.
 
 ^U litanp. 
 
 233 
 
 Lord, have mercy upon us. 
 
 Lord, have mere?/ upon us. 
 Christ, have mercy upon us. 
 
 CnttiST, have mercy upon us. 
 Lord, have mercy upon us. 
 
 Lord, have mercy upon us. 
 
 H Then shall the Priest, and the People with him, 
 say the Lord's Prayer. 
 
 OUR Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 H * Priest. 
 O Lord, deal not with us after our sins. 
 
 '' Answer. 
 Neither reward us after our iniquities. 
 
 H Let us pray. 
 
 OGOD, merciful Father, that despisest not 
 the sighing of a contrite heart, nor the 
 desire of such as be sorrowful ; ^Mercifully assist 
 our prayers that we make before Thee in all our 
 troubles and adversities, whensoever they oppress 
 us ; and graciously hear us, that those evils 
 ■which the craft and subtilty of the devil or man 
 worketh against us, be brought to nought ; and 
 by the providence of Thy goodness they may be 
 dispersed ; that we Thy servants, being hurt by 
 no persecutions, may evermore give thanks unto 
 Thee in Tliy holy Church ; through Jesus 
 Christ our Lord. 
 
 Lord, arise, heli^ us, and deliver its for Thy 
 Name's sake. 
 
 "Sat. 
 
 t> The Versicle [1549- 
 
 c The Answer{i%^'j- 
 1663J. 
 
 " Kyrie eleison. 
 Christe eleison. 
 Kyrie eleison. 
 
 PATER noster, Qui es in coelis ; sanctificetur 
 nomen Tuum : adveniat regnum Tuum : 
 fiat voluntas Tua, sicut in coelo, et in terra. 
 Panem nostrum quotidianum da nobis hodie : et 
 dimitte nobis debita nostra, sicut et nos dimitti- 
 mus debitoribus nostris : et ne nos inducas in 
 tentationem : sed libera nos a malo. Amen. 
 
 DoMiNE, non secundum peccata nostra facias 
 nobis. 
 
 Neque secundum iniquitates nostras retribuas 
 nobis. 
 
 DEUS, Qui contritorum non despicis gemi- 
 tum, et moerentium non spernis affectum ; 
 adesto precibus nostris, quas pietati Tu£b pro 
 tribulatione nostra offerimus : implorantes ut nos 
 clementer respicias, et solito pietatis Tuce intuitu 
 tribuas, ut quicquid contra nos diabolicis fraudea 
 atque human£e moliuntur adversitates ad nihi- 
 lum redigas, et consilio misericordiffi Tuaj allidas: 
 quatenus nullis adversitatibus laesi, sed ab omni 
 tribulatione et angustia liberati, gratias Tibi in 
 ecclesia Tua referamus consolati. Per. 
 
 Exurge, Domine, adjuva nos, et libera nos 
 propter nomen Tuum. 
 
 Lord, have mercy] Sarum, York, etc. This is the only occa- 
 sion on which, with us, the people repeat every one of the 
 three sentences of the Kj'rie after the Minister. Such was 
 the old Sarum rule as to this Kyrie. [See also p. 199.] 
 
 THE SUFFRAGES. 
 
 Our Father] ITere begins the Second Part of the Litany. At 
 some few Cathedrals two Lay Clerks sing the Litany at the 
 faldstool to Tallis' music as far as this, that music extending 
 no further, and the rest is said by one of the Priests. 
 
 Lor<i, deal not with us] hi Sarum this verse and response, 
 adapted from Ps. ciii. 10, were separated from the Lord's 
 Prayer by "O Lord, shew Thy mercy — .\nd grant — Let Thy 
 mercy come .also upon us, O Lord, Even Thy salvation, .accord- 
 ing to Thy word : We have sinned with our fathers. We have 
 done amiss and dealt wickedly. " In York only this last verse 
 and response intervene. In Roman, " O Lord, deal not," 
 comes later. In the ordinary Parisi.an it comes, as with us, 
 immediately after the Lord's Prayer. 
 
 a/Irr our xiim] Th.at is, ".according to our sins." So Ham- 
 let-says, "Use every man after his desert, and who shall 
 'scape whipping?" [Ilamhl. ii. 2]. 
 
 Ood, vicrcij'ul Father] This is very slightly altered from 
 the Collect in the Sarum Mass, " pro tribulatione cordis ;" the 
 Epistle being 2 ("or. i. SS : the Gospel, S. .John xvi. 20-22. 
 There is something pathetically significant in this .idoption 
 (1544) into the ordinary Litany of a prayer composed for 
 "cloudy anil dark d.ays. " It nuay remind us of the selection 
 of part of this same p.assage from 2 Cor. i., as the capitulum 
 of the ordinary Sunday Vesjiers in Rom.an, and Saturday 
 Vespers in Sarum. The lesson is obvious— that God is always 
 needed as a Comforter. It may be added that a somewhat 
 different version of this Sarum prayer occurs in the Missal 
 
 published in 15.52 by Flacius Illyricus, and supposed to repre- 
 sent the use of Salzburg in the tenth or eleventh century. By 
 comparing our English with the Sarum form, it will be seen 
 that we have added "merciful Father," "Thy servants," 
 "evermore," and made a general reference to " all " troubles, 
 " whensoever they oppress us : " omitting a reference to (iod's 
 "accustomed" loving-kindness, — the clause, "but delivered 
 from all tribulation and distress," — and "being comforted" 
 in the final clause. Hermann's and Luther's form is very like 
 ours, but somewhat stronger, "in the afllictions whicli con- 
 tinually oppress us." 
 
 O Lord, arise] This, the last verse of our Ps.alm xliv., 
 slightly altered, occurs, after several Preces, in the York 
 Litany. It also occurs in the Sarum and 'i'ork rites for 
 Rogation Monday. In Sarum the whole choir in their stalls 
 repeated this "0 Lord, arise," witli Alleluia. Then was 
 said, "0 (iod, we have heard witli our ears, our fathers have 
 told us," that being the whole of the first verse of the psalm 
 .according to the Vulgate : .and then "immediately follows, 
 Glorha. " Then again, "O Lord, arise :" after which the pro- 
 cession set forth, the ch.anter commencing the Antiphon, 
 "Arise, ye s.aints, from your abodes," etc. Anotlier -Anti- 
 I>hon beg.an, "We and all the people will walk in the Name 
 of the Lord our God." In York the first " Exurge " was an 
 iinthem, "in cundo cantanda ; " then came the first verse of 
 the p.s.alm, then a second "Exurge," after which the next 
 words of the psalm were recited, "The work which Thou 
 didst," etc., .and so on through the whole [is.alm : "Exurge" 
 being again said at the end. Among the processional Anti- 
 phons w.as, "Kyrie eleison. Thou Who by Thy precious 
 blood hast rescued the world from the jaws of the accursed 
 serpent." It m.ay be observed th.at in "Exurge" the 
 "redime" of the Vulgate w.as altered into "libera : " and m
 
 234 
 
 Cbe iLitanp. 
 
 OGOD, we have heard with our ears, and 
 our fathers have declared unto us, the 
 noble works that Thou didst in their days, and 
 in the old time before theiu. 
 
 Lord, arise, help its, and deliver us for Thine 
 honour. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 Answer. 
 
 and 
 
 As it was in the beginning, is now, 
 shall be : world without end. Amen. 
 
 From our enemies defend us, O Christ. 
 
 Graciously look upon our ajjlidions. 
 
 Pitifully behold the 'sorrows of our hearts. 
 
 Merciftdhj fori/ire the sins of Thy yeople. 
 
 Favourably with mercy hear our prayers. 
 
 Son of David, have mercy upon us. 
 
 Both now and ever vouchsafe to hear us, O 
 Chei.st. 
 
 Graciottsly hear vs, Christ ; graciously hear 
 us, Lord Christ. 
 
 ir ''Priest. 
 Lord, let Thy mercy be shewed upon us ; 
 
 ' Answer. 
 As we do put our trust in Thee. 
 
 w 
 
 IT Let lis pray. 
 
 E humbly beseech Thee, O Father, mer- 
 cifully to look upon our infirmities ; and 
 
 ■' rgorft.] 
 *Sar. 
 
 r rfii/iir [1544]. 
 
 rf T/if VersicU [1545- 
 I66=]. 
 
 1662J. 
 
 DEUS, auribus nostris audivimus, patresque 
 uostri annuntiaverunt nobis, 
 ["Opus quod operatus es in diebus eorum, et in 
 diebus antiquis.] 
 
 *Exurge, Domine, adjiiva nos, et libera nos 
 propter nomen Tuum. 
 
 Gloria Patei, et FiLio, et Spieitui Sancto. 
 
 Sicut erat in principio, et nimc, et semper, et 
 in stecula sajculorum. Amen. 
 
 Ab inimieis nostris defende nos, Cheiste. 
 
 Afflietionem nostram benignus vide. 
 
 Dolorem cordis nostri respice clemens. 
 
 Peccata populi Tui plus indulge. 
 
 Orationes nostras pius exaudi. 
 
 FiLi (Dei vivi), miserere nobis. 
 
 Hie et in perpetuum nos custodire digneris, 
 Cheiste. 
 
 Exaudi uos, Cheiste ; exaudi, exaudi nos, 
 Cheiste. 
 
 Fiat misericordia Tua, Domine, super nos. 
 
 Quemadmodum speravimus in Te. 
 
 "TNFIEMITATEM nostram.qusesumus, Domine, 
 ' propitius respice, et mala omnia quae juste 
 
 ± 
 
 the second repetition of "0 Lord, arise," we have altered 
 "Name's sake " into " honour. " 
 
 God, we Iiavii Itcard] An appropriate representative of 
 the Psalmody which followed tlie Litanies. [Jebb's Choral 
 Service, p. 426. ] In the ordinary Sarum Litany, as used out 
 of Kogation-tide, there is no psalm : our Litany, as we have 
 seen, liere represents the old llogation use. It also resembles 
 the present Roman Litany, inasmuch as the latter has a 
 psalm (our 70th) with a Gloria, after the Lord's Prayer : 
 after the psalm come certain Preces, partly intercessory, then 
 ten Collects, and a Conclusion. The ordinary Parisian has 
 Preces before tlie psalm, and twelve Collects after it. The 
 order in Sarum, York, Hereford, is. Lord's Prayer, Preces, 
 and Collects : — seven in Sarum, ten iu York (the York Use 
 lias various minute resemblances to the Ptoman), and nine in 
 Hereford. Among the York Collects are ours for the first 
 and fourth Sundays after Trinity, — the Collect for Clergy 
 and People, — for Purity, — " God, Whose nature ; " "Assist 
 us;" "0 God, from ^Vhom." With respect to the forty- 
 fourth Psalm, this fragment of it is specially apposite, as 
 suggesting the true comfort amid despondency. [Camp. Ps. 
 Ixxvii. 10; Isa. li. 9, etc. ] Tlie history of God's past mercies 
 is a fouutain of hope for those who own Him as the Rock of 
 Ages, the " l AM" to all ages of Ills Church. 
 
 Lord, arise] In this repetition we have a relic of the 
 old use of Antiphons to intensify the leading idea of the 
 psalm as used at the time. [,SVc Ne.\le's Commentary on the 
 Psalms, p. 46.] 
 
 Glory} This Gloria is an appendage to "0 God, we have 
 heard." Coming as it does amid supplications for help, it 
 witnesses to the duty and the happiness of glorifying God 
 at all times and under all circumstances. [Comp. the end 
 of Ps. Lxxxix.] " Deo gratias " was in the fourth century a 
 perpetual watchword; and the " Yere dignum" testifies to 
 the duty of "giving thanks .always." [Comp. Acts xvi. 2.5.] 
 
 From our enemies] These Preces, to the end of "Graciously 
 hear us," were sung in procession, according to the use of 
 Sarum, on St. Mark's Day, "if it was necessary, in time of 
 war. " The choir repeated every verse. Tliey were also in 
 a Litany for the Dedication of a Church iu the pontificals of 
 
 St. Dunstan, and of Egbert of York [a.d. 732-766]. In the 
 St. Denis Litany [llartene, iv. 353] we have a touching series 
 of entreaties to Christ, "0 good Jesu, protect us everywhere 
 and always. Have mercy ... our Redeemer, let not Thy 
 Redemption be lost in us. Have mercy . . . Lord God our 
 King, pardon the guilt of us all. Have mercy," etc. 
 
 Son of Darid] This is substituted for the " Fill Dei vivi " 
 of the Latin Litany, and it is not known why the variation 
 was introduced. The form "Jesu, Fili David, miserere 
 . . ." was, however, not an uncommon one in the popular 
 devotions of mediaeval times. In the Book of Records of 
 University College, Oxford, there is an entry to the following 
 effect: "A composition twixt K. Henry VII. and y*' College 
 concerning Dame Anne late Countess of Warnick, S H. 7 . . . 
 and that the said JIaster, or any other Fellows of the said 
 place that so shall sing the said high ALasse in his stede that 
 daye, shall devoutly remembre in his Masse these words in his 
 second Memento : ' Jesu, Fili David, miserere anim.'e Fanm- 
 liB tuai Anne nuper Countesse Warwick ..." and that every 
 poure scholer of the ten poure scholers founded by the eliarit- 
 able alms of the Founders of the said College shall say 
 devoutly kneeling on their knees, betweene the Levation and 
 the Reception of the most glorious and blessed Body of Criste, 
 ' Jesu, Fili David, miserere faniulie tua? . . . '" 
 
 Similar words are also found in a Composition of a Bene- 
 factor to Magdalen College, Oxford, in the time of Henry 
 VIII., "Jesu Fili David, miserere famuli tui Roberti. " [Stat. 
 Maud. Coll. Oxford, ii. 121.] 
 
 The words were in use even at a much earlier date : — 
 " Voce lamentabili ct quterula clamavit, 
 Creaturam respice Tuam, Fili David." 
 
 These verses occurring in the Dialogue hdtcren Body and 
 Soul, a poem known in almost every European language, and 
 translated into Latin by Walter Mapes about the end of the 
 twelfth century. [Poems of Mapes, Camd. Soc. ed. p. 1(15.] 
 
 Lord, let Thy merry] This verse and response, Ps. 
 xxxiii. 21, are part of the Sarum Preces of Prime. In several 
 editions of our Litany they were called the Versicle and the 
 A nsver. 
 
 We humhly beseech TJiee] This is an enlarged and improved
 
 IPrapcrs anD Cfjanfescjiijmgs. 
 
 235 
 
 for the glory of Thy "Name turn from us all 
 those evils that we most righteously have deserved ; 
 and grant, that in all our troubles we may put 
 our whole trust and confidence in Thy mercy, 
 and evermore serve Thee in holiness and pureness 
 of living, to Thy honour and glory, through our 
 only Mediator and Advocate, Jesus Chkist our 
 Lord. Amen.'' 
 
 IT A Prayer of St. Chrysostom. 
 
 ■ALMIGHTY God, Who hast given us grace at 
 i^ this time with one accord to make our 
 common supplications unto Thee ; and dost pro- 
 mise, that when two or three are gathered to- 
 gether in Thy Name Thou wilt grant their 
 requests ; Fulfil now, O Lord, the desires and 
 petitions of Thy servants, as may be most ex- 
 pedient for them ; granting us in this world 
 knowledge of Thy truth, and in th3Vorld to come 
 life everlasting. Amen. 
 
 IT ^2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, and 
 the love of God, and the fellowship of the 
 Holy Ghost, be with us all evermore. Amen. 
 
 a Natne's saii[is^9- 
 
 1662). 
 
 A The Pr.iyer for the 
 Sovereign and that 
 for the Clergy fol- 
 lowed here in 1559 ; 
 and the Prayerh for 
 the Royal Family 
 and for Ember 
 Weeks were placed 
 after that for the 
 Sovereign in 1&04. 
 
 c This Benediction 
 was inserted in 
 1558. 
 
 meremur (omnium Sanctorum 
 cessionibus) averte. Per. 
 
 Tuorum inter- 
 
 Here endeth the Litany. 
 
 PRAYERS. 
 
 IT Prayers and Thanksgivings upon several occasions, to he used before the two final Prayers of the Litany, or of Morning 
 
 and Evening Prayer. 
 
 "PEAYEES. 
 
 O 
 
 IT For Rain. 
 GOD, heavenly Father, Who by Thy Som 
 Jesus Christ hast promised to all them 
 
 a See notes below. 
 
 that seek Thy Kingdom, and the righteousness 
 thereof, all things necessary to their bodily sus- 
 tenance ; Send us, we beseech Thee, in this our 
 
 form of the Sarum Collect in the Memorial of All Saints 
 (among the Memoriaj Communes at the end of Lauds, feria 2). 
 In 15-tt it ran simply, "We humbly . . . and for tlie glory 
 of Thy Name sake, turn from us all those evils that we most 
 righteously have deserved. Grant this, Lord tiod, for our 
 Mediator and Advocate, Jesu Christ's sake ; " and was fol- 
 lowed by fifur other Collects and the Prayer of St. Chrysostom. 
 In 1549 it took its present form, save that "Name sake" was 
 still read, and that "holiness " was not prefixed to " pureness " 
 until 1552. 
 
 A Prayer of St. Chrysostom] This was added to the end 
 of tlie Litany ou its first introduction in its present form, in 
 1544. 
 
 The grace of our Lord] Was placed at the end of the Litany, 
 after the Prayer of St. Chrysostom, in the Queen's Chapel 
 Litany of 1558. [See note to it, p. 205.] 
 
 THE OCCASIONAL PRAYERS. 
 
 This collection of prayers and thanksgivings for special 
 occasions was appendeil to Morning and Evening Prayer in 
 1661, but some of the prayers had been in use at an earlier 
 date. Such a coUectitm had occupietl a place at the end of 
 the ancient Service-books of the Church : and the use of 
 prayers simil.ir to these is very ancient. 
 
 In a printed Missal of 1514 (wliich formerly belonged to 
 Bishop Cosin, and is now in his Library at Durham) there 
 are Miss» and Memoriai Communes (among others) with tlie 
 following titles : — 
 
 Memoriae Communes. 
 
 Contra aereas tempestates. 
 
 • invasores ecclesiaj. 
 
 adversantes. 
 
 paganos. 
 
 Missce. 
 
 Missa pro serenitate aeris. 
 
 — pluvia. 
 
 tempore belli. 
 
 contra mortalitatem ho- 
 
 minum. 
 
 pro peste animalium. 
 
 But sucli occasional prayers were not uniformly the same 
 in the ancient Service-books ; varying at different times 
 according to the necessities of the periotl and of the locality. 
 
 In tlie first edition of tlie Englisli Prayer Book two 
 occasional prayers, the one "for Rain," and the other "for 
 fair Weather," wore inserted among the Collects at the end of 
 tlie Communion Service. These were tlie same as those now 
 placed here. Four more were added in 15.52, the two "in 
 time of Dearth," and those "in time of War," and of " Plague 
 or Sickness ; " and the whole six were then placed at the end 
 of the Litany. Thanksgivings corresponding to these were 
 added in 1604 : and the rcm.ainder, botli of the prayers and 
 thanksgivings, were added in 1661, wlien all were placed 
 where they now stand. These occasional Prayers and TliaiiUs- 
 givings arc almost entirely original compositions, though they 
 were evidently composed by divines who were familiar with 
 expressions usetl for the same objects in the old Services. 
 With several a special interest is connected, but others may 
 be passefl over without further notice. What few changes 
 were made in this collection of occasional prayers are trace- 
 able to Bishop Cosin, except the important insertion of the
 
 236 
 
 drapers anD CbanfeggiDings. 
 
 necessity, such moderate rain and showers, that 
 we may receive the fruits of the earth to our com- 
 fort, and to Thy honour ; through Jesus Christ 
 our LoKD. Amen. 
 
 IT For fair Weather. 
 
 O ALMIGHTY Lokd God, ^^^lo for the sin of 
 man didst once drown all the world, except 
 eight persons, and afterward of Thy great mercy 
 didst promise never to destroy it so again ; We 
 humbly beseech Thee, that although we for our 
 iniquities have worthily deserved a plague of 
 rain and waters, yet upon our true repentance 
 Thou wilt send us such weather, as that we may 
 receive the fruits of the earth in due season ; and 
 learn both by Thy punishment to amend our 
 lives, and for Thy clemency to give Thee praise 
 and glory ; through Jesus Cheist our Lokd. 
 Amen. 
 
 IT In the time of Dearth and Famine. 
 
 OGOD, heavenly Father, Whose gift it is, 
 that the rain doth fall, the earth is fruit- 
 ful, beasts increase, and fishes do multiply ; 
 Behold, we beseech Thee, the afHictions of Thy 
 people ; and grant that the scarcity and dearth 
 (which we do now most justly suffer for our 
 ini(piity), may through Thy goodness be merci- 
 fully turned into cheapness and plenty, for the 
 love of Jesus Christ our Lord; to AVhom with 
 Thee and the Holy Ghost be all honour and 
 glory, now and for ever. Amen. 
 
 II Or this. 
 
 OGOD, merciful Father, Who, in the time 
 of Elisha the prophet, didst suddenly in 
 Samaria turn great scarcity and dearth into 
 plenty and cheapness ; Have mercy upon us, that 
 we, who are now for our sins punished with like 
 adversity, may likewise find a seasonable relief : 
 Increase the fruits of the earth by Thy heavenly 
 
 benediction ; and grant that we, receiving Thy 
 bountiful liberality, may use the same to Thy 
 glory, the relief of those that are needy, and our 
 own comfort, through Jesus Christ our Lord. 
 Amen. 
 
 IT In the time of War and Tumults. 
 
 O ALMIGHTY God, King of all kings, and 
 Governor of all things. Whose power no 
 creature is able to resist, to Whom it belongeth 
 justly to punish sinners, and to lie merciful to 
 them that truly repent ; Save and deliver us, we 
 humbly beseech Thee, from the hands of our 
 enemies ; abate their jjride, assuage their malice, 
 and confound their devices ; that we, being 
 armed with Thy defence, may be preserved ever- 
 more from all perils, to glorify Thee, Who art the 
 only Giver of all victory; through the merits 
 of Thy only Son, Jesus Christ our Lord. 
 A men. 
 
 H In the time of any common Plague or Sickness. 
 
 OALjMIGHTY God, Who in Thy wrath didst 
 send a plague upon Thine own people in 
 the wilderness for their obstinate rebellion against 
 Moses and Aaron ; and also, in the time of 
 king David, didst slay witli the plague of pesti- 
 lence threescore and ten thousand, and yet re- 
 membering Thy mercy didst save the rest; Have 
 pity upon us miserable sinners, who now are 
 visited with great sickness and mortality ; that 
 like as Thou didst then accept of an atonement, 
 and didst command the destroying Angel to 
 cease from punishing, so it may now please Thee 
 to withdraw from us this plague and grievous 
 sickness ; through Jesus Christ our Lord. 
 Amen. 
 
 IT In the Ember Weeks to be said every day, for those 
 that are to be admitted into Holy Orders. 
 
 ALMIGHTY God, our heavenly Father, Who 
 -C^ hast purchased to Thyself an universal 
 
 Prayer for the Parliament, that for all Conditions of Men, 
 and the General Tlianksgiving. The Rul)ric standiug at the 
 head of the prayers is Cosin's ; but he would have explained 
 "occasional" by adding "if the time require" at tlie end of 
 it ; which words were not printed. His revised Prayer Book 
 also contains a rubrical heading in the margin, "For the Par- 
 liament and Conrornl ion during their sessions " but no prayer 
 is annexed. [See further, notes on the Prayer for the Parlia- 
 ment. ] 
 
 § In the time of Dearth and Famine. 
 
 The second of these prayers was — for what reason is not 
 apparent— left out of the Prayer I'ook in several of tlie 
 editions published during the reigns of Queen Elizabeth and 
 James I. Bishop Cosin wrote it in the margin of his revised 
 Prayer Book, and it was reinserted in ICGl, with some slight 
 alterations of his making. 
 
 § In the time of any common Plague or Sieliiess. 
 
 The Collect form which is so strictly preserved in these 
 prayers was strengthened in this one by the addition of 
 another Scriptural allusion in the Invocation. This — from 
 "didst send a plagxie" as far as ".and also" — was inserted 
 by Bishop Cosin, as were also the words relating to the 
 Atonement offered. The general tendency of such alterations 
 by Bishop Cosin was to raise the objective tone of the prayers 
 here and elsewhere, making our addresses to God of a more 
 reverent and humble character. 
 
 § The Ember Collects. 
 
 every day] The principle laid down in the Rubric before 
 the Collects, Epistles, and Ciospels applies to the use of these 
 Collects. One of them ought, therefore, to be said at Even- 
 song of the Saturday before Ember Week, and at Mattins 
 and Evensong every day afterwards until the Ordination 
 Sunday. The Evensong previous to the latter should be in- 
 cluded as being the eve of the Sund.ay itself. 
 
 The first of these Ember Collects is to be found in Bishop 
 Cosin's Collection of Private Devotions, which was first 
 published in 1627.' It is also found in the margin of the 
 Durham Prayer Book in his handwriting, with a slight 
 alteration made by him at the end after it was written in. 
 No trace of it has hitherto been discovered in any early 
 collections of prayers or in the ancient Services ; and therefore 
 it may be concluded that it is an original composition of 
 Bishop Cosin's, to whom we are thus indebted for one of the 
 most beautiful and striking prayers in the Praj'er Book, and 
 one which is not surpassed by anything in the ancient Sacra- 
 mentaries or the Eastern Liturgies. The second Collect is 
 taken from the Ordination Services, and is written into the 
 margin of the Durham Prayer Book under the other in the 
 handwriting of Sancroft, having been already inserted at the 
 
 1 An earlier edition was privately printed, Ijnt this the writer I1.1S not 
 seen. See the address of the printer to the reader in a beautiful copy of 
 the 1627 edition which is preserved in the British Sluseuni Library 
 [3405 a].
 
 Iprapers ano Cl^anfestp'tiings. 
 
 237 
 
 Church by the precious blood of Thy dear Son ; 
 Mercifully look upon the same, and at this time 
 so guide and govern the minds of Thy servants 
 the Bishops and Pastors of Thy flock, that they 
 may lay hands suddenly on no man, but faith- 
 fully and wisely make clioice of fit persons to 
 serve in the sacred Ministry of Thy Church. 
 And to those which shall be ordained to any 
 holy function, give Thy grace and heavenly bene- 
 diction ; that both by their life and doctrine they 
 may set forth Tliy glory, and set forward the sal- 
 vation of all men ; through Jesus Cheist our 
 Lord. Amen. 
 
 IT Or this. 
 ALMIGHTY God, the Giver of aU good gifts, 
 -i^ Who of Thy divine providence hast 
 appointed divers orders in Thy Church ; Give 
 Thy grace, we humbly beseech Thee, to all those 
 who are to be called to any office and adminis- 
 tration in the same ; and so replenish them witli 
 the truth of Thy doctrine, and endue them with 
 innocency of life, that they may faithfully serve 
 before Thee, to the glory of Thy great Name, and 
 the benefit of Thy holy Church, through Jesus 
 Christ our Lord. Amen. 
 
 IT A Prayer that may be said after any of the former. 
 
 OGOD, Whose nature and property is ever 
 to have mercy and to forgive, receive our 
 humble petitions ; and though we be tied and 
 bound with the chain of our sins, yet let the piti- 
 fulness of Thy great mercy loose us, for the 
 honour of JEsrrs Christ, our Mediator and 
 Advocate. Amen. 
 
 IT A Priiyer for the High Court of Parliament to be 
 read during their Session. 
 
 MOST gracious God, we humbly beseech 
 Thee, as for this Kingdom in general, so 
 especially for the High Court of Parliament, 
 under our most religious and gracious Queen at 
 
 « Snr. Greg:. Sacr. 
 Oratioiies pro pec- 
 catis. Mur. ii. 200. 
 
 b Form of Prayer 
 for the fast day in 
 1625, 1643, 1644. and 
 1648. 
 
 "T^EUS, Cui proprium est misereri semper et 
 -L^ parcere, suscipe deprecationem nostram : 
 ut quos delictorum catena constringit, miseratio 
 TuEe pietatis absolvat. Per Christum Dominum 
 nostrum. 
 
 *~V/rOST gracious God, we humbly beseech 
 _LV_L Thee, as for this Kingdom in general, 
 so especially for the High Court of Parliament, 
 under our most religious and gracious King at 
 
 end of the Litany in tlie Prayer Book for the Church of 
 Scotland, printed in 1637. 
 
 Under the old system of the Church there were special 
 masses for the Wednesday, Friday, and Saturday at all the 
 four Ember Seasons ; but tlie use of a special prayer every 
 day during tlie Ember Weeks is peculiar to the modern Church 
 of England. It may be added that tlie very pointed character 
 of the words used is also modern, tlie older Ember-day 
 Collects and Post-Communions making little direct reference 
 to the ordainers or those to be ordained. 
 
 The Ember-day Collect is a continual witness before God 
 and man of the interest which tlie whole body of the Church 
 ha.s in the ordin.ation of the Clergy who are to minister in it. 
 The entreaty of St. Paul, "Brethren, pray for us," is the 
 entreaty that continually goes forth to the Church at large 
 from its ministry ; but never with greater necessity, or with 
 greater force, than when the solemn act of Ordination is about 
 to be performed by tlic Bishops, .and a number of the future 
 guides and leathers of tlie Cluirch are about to be empowered 
 and authorized to undertake their olJice. Tliis is, in fiict, one 
 of the most valuable of our Collects, wielding a.s it does the 
 strong weajion of general pr.ayer throughout the land on 
 bch.alf of the 15ishops, through whom all mini3teri.al authority 
 and power is conveyed from our J.nrd, and of the priests an<l 
 deacons, to whom, from time to time, tlieir ministry is dele- 
 
 fated. A f.aithful reliance upon the promises of our IMcssed 
 fOrd respecting prayer will gi\e us an assurance that so 
 general a supplication for a special object could not be with- 
 out elTect ; and no age ever requireil that such a supplication 
 should be oirereil more than the present, when the Clergy arc 
 growing more and more faithful, but when the necessities of 
 some dioceses lead to a f.ar too promiscuous admission of per- 
 sons who arc "fit," only by some stretch of language, "to 
 serve in the sacred ministry of God's Church." 
 
 It is worth noticing tli.at "the liishops and I'.astors of Tliy 
 flock " does not refer to the Bishops .and the Priests who with 
 them lay their hands on the he.ads of those who are ord.ained 
 Priests. "Bi.shop and P.astor" is the expression used in all 
 the documents connected with the election and conlirm.ation 
 of a Bishop ; and "all Bishops, the Pastors of Thy Church," 
 are pr.ayed for in the first Collect in the Office for Consecration 
 of a Bishop. No iloubt the expression is here also used in 
 the same sense, with reference to the Bishop as the earthly 
 
 fountain of pastoral authority, ability [2 Cor. iii. 6], and 
 responsibility. 
 
 The times for using one or other of these Collects are as 
 follows : — • 
 
 From Saturday 
 
 Evensong 
 
 before 
 
 1st Sund.ay 
 in Lent 
 
 Whitsunday 
 
 Sept. 18th 
 Dec. 17th 
 
 to Saturday 
 
 Evensong 
 
 before 
 
 ' 2nd Sunday 1 
 
 in Lent 
 I Trinity Sun- 
 day 
 [Sept. 25th 
 iDec. 2-lth 
 
 § A Prayer that may be said, etc. 
 
 This ancient prayer, which is one of the " Omtiones pro 
 Peccatis " in the Sacranientary of St. Gregory, conies into our 
 Pr.ayer Book through the Litany of the Salisbury Use, and is 
 found in all the Primers of the English Church. It occupied 
 its ancient place in the Litany of 1044, but was omitted from 
 Later Litanies until 1559. In KiOl it w.as transferred to this 
 place, where it stands in the M.S. 'J'lie most ancient Eng- 
 lish version of it known is tli.at of the fourteenth-century 
 Prymer [Maskell's Monumenta llitaalia, iii. IIOJ, which is 
 as follows : — 
 
 "God, to whom it is propro to be merciful and to spare 
 cuermore, undirfonge" (undertake, " takv," in Hilsey's Pry- 
 mer) "oure preieris ; anil tlie mercifuliiessc of thi pitee asoilo 
 hem, that the ch.ayne of trespas bindith. Bi crist euro Lord. 
 So be it." 
 
 The proper times for the use of this prayer are seasons of 
 penitence. All d.ays in Lent, Fridays, the Rogation I>.ays, 
 and tlio d.ays of Ember Weeks, are obviously occasions when 
 it comes in with a marked appropri.ateiiess ; its use "after any 
 of the former" clearly supjiosiug that "the former" Collects 
 are accompanied by fasting and humiliati(ui. 
 
 It may also be pointed out as a most suit.able pr.ayer for use 
 by Clergy and Laity alike after any confessicui of sins in 
 priv.ate pr.ayer ; or in pr.aying with sick iieraons, in cases 
 when an authoritative absolution is not to be used. 
 
 § 'The Prayer /or the Parliament. 
 
 There is every reason to think that this pr.ayer, so consonant 
 with the constitutioUial principles of moilcrn times, was com- 
 posed by Archbishop Laud when Bishop of St. David's. The
 
 238 
 
 Prapers anD Cbanfesgitiings. 
 
 this time assembled : That Thou wouldest be 
 pleased to direct and prosper all their consulta- 
 tions to the advancement of Thy glory, the good 
 of Thy Church, the safety, honour, and welfare 
 of our Sovereign, and her " Dominions ; that all 
 things may be so ordered and settled by their 
 endeavours upon the best and surest foundations, 
 that peace and happiness, truth and justice, 
 religion and piety may be established among us 
 for all generations. These and all other neces- 
 saries for tliem, for us, and Thy whole Church 
 we humbly beg in the Name and mediation of 
 Jesus Chkist our most blessed Lokd and 
 Savioue. Amen. 
 
 a fCiftgciofis in MS. 
 r.uU Sealed Books. 
 
 this time assembled : That Thou wouldest be 
 pleased to bless and direct all their consultations 
 to the preservation of Thy glory, the good of Thy 
 Church, the safety, honour, and welfare of our 
 Sovereign, and his Kingdoms. Look, Lord, 
 upon the humility and devotion with which they 
 are come into Thy courts. And they are come 
 into Thy house in assured confidence upon the 
 merits and mercies of Christ our blessed Saviour, 
 that Thou wilt not deny them the grace and 
 favour which they beg of Thee. Therefore, O 
 Lord, bless them with all that wisdom, which 
 Thou knowest necessary to make the maturity of 
 his Majesty's and their counsels, the happiness 
 and blessing of this commonwealth. These and 
 all other necessaries for them, for us, and Thy 
 whole Church, we humbly beg in the Name and 
 mediation of Christ Jesus our most blessed 
 Lord and Saviour. Amen. 
 
 ^ A Collect or Prayer for all conditions of men, to be 
 used at such times when the Litany is not appointed 
 to be said. 
 
 OGOD, the Creator and Preserver of all man- 
 kind, we humbly beseech Thee for all sorts 
 and conditions of men ; that Thou wouldest be 
 pleased to make Thy ways known unto them, 
 Thy saving health unto all nations. More 
 especially, we pray for the good estate of the 
 Catholick Church ; that it may be so guided and 
 governed by Thy good Spirit, that all who pro- 
 fess and call themselves Christians, may be led 
 
 b Corruption of 
 tlie old genitive 
 "Chrisles." 
 
 into the way of truth, and hold the faith in unity 
 of spirit, in the bond of peace, and in righteous- 
 ness of life. Finally, we commend to Thy 
 fatherly goodness all those, who are any ways 
 afilicted, or distressed, in mind, body, or estate; 
 [*especially those for whom cw . This to be said 
 jirayers are desired,^ that it may wiiea any desire 
 please Thee to comfort and relieve the congrega- 
 them, according to their several *'°°- 
 necessities, giving them patience under their 
 suiferings, and a happy issue out of all their 
 afflictions. And this we beg for Jesus Cheist 
 *Hi3 sake. Amen. 
 
 earliest form in which it is known is that above given, from a 
 Fast-day Service printed in 1025.' It also appears in at least 
 two Forms of Prayer whicli were issued by Laud after he 
 became Archbisliop of Canterbury, and during the rule of that 
 "Long" Parliament by tlie influence of whicli he and tlie 
 King suffered. It does not appear in a folio copy of " Prayers 
 for the Parliament," which is bound up at the beginning of 
 Bishop Cosin's Durham Prayer Book, but it ^las inserted in a 
 Fast-day Service for the l'2th of June lOGl, and afterwards 
 in its present place. The word ' ' Dominions " was substituted 
 for " Kingdoms" by an Order in Council of January 1, 1801. 
 As, liowever, the ancient style of our kings was "Rex Anglia>, 
 Dominus Hibernia;," this seems to have been a constitutional 
 mistake, as well as a questionaljle interference with the Prayer 
 Book; but probably "dominions" was supposed to be the 
 more comprehensive word, and one more suitable than "king- 
 doms " to ail empire so extended and of so mixed a character 
 as that of the English Sovereigns. 
 
 There is some reason to think tliat this is not the prayer 
 which it was originally intended to insert here ; the follow- 
 ing entries appearing iu the .Journal of the Lower House of 
 Convocation for lOCl : " May 24. A prayer or collect to be 
 made for the parliament sitting, and one for the synod : 
 referred to Dr. Pory and tlie Arclibishop's otlicr chaplains to 
 draw up and present the same to tliis House the next session." 
 "May 31. Dr. Pory introduxit formam precationum pro 
 parliamento et synodo. 'J'lie approbation of tliem referred to 
 the Dean of Wells (Dr. Creighton), Dr. Creed, Dr. Pearscni, 
 Dr. Crowther, and the Archbishop's two chaplains," [Card- 
 well's Conf. p. 374] But a general fast was ordered for 
 June 12th, and in the Form of Prayer printed for use on that 
 occasion the Prayer for tlie Parliament appears in its present 
 form. This looks ,as if the modification of tlie jirayer of 102.") 
 had been adopted as having already had Royal sanction ; and 
 
 1 " A Forme of Common Prayer ... to ha read every Wednesday during 
 the present visitation. Set forth by Dis Majestie's Autliority. Reprinted 
 at London by Bonham Norton and Jolin Bill, Printers to the King's most 
 excellent Majestic, .^nno 10:^5." 
 
 as if it was afterwards substituted for Dr. Tory's proposed 
 prayers for the Parliament and the Convocation. 
 
 This prayer may have been intended only fur use before the 
 several Houses of Parliament, when it was inserted here in 
 1G61. Yet the remarks made on the Ember Collect apply to 
 it iu no small degree ; and the general prayers of the Church 
 may be expected to bring down a blessing upon the delibera- 
 tions of tlie Parliament in a higher degree than tlie local 
 prayers daily used in each House. 
 
 It may be mentioned that the expression ' ' most great, 
 learneil, and rcliijions king, " is contained in James I. 's Act 
 for a Thanksgiving on the Fifth of November. 
 
 § Prayer for all Conditions of Men. 
 
 This prayer was composed by Dr. Peter Gunning, after- 
 wards Bishop, successively, of Chichester and Ely, and one of 
 the chief instruments, under God, in the restoration of the 
 Prayer Book to national use iu ]()62. It has usually been 
 supposed to be a condensed form of a longer prayer, iu which 
 he liad endeavoured to satisfy tlie objections of tlie Puritans 
 against the collect form of the Five Prayers, by amalgamating 
 the substance of tliem into one. The lirst idea of it seems, 
 however, to be taken from the nine ancient Collects for Good 
 Friday, of Mliich we only retain three. Dr. Bisse states that 
 when Gunning was JIaster of St. John's College, Cambridge, 
 he would not allow this prayer to be used at Evensong, 
 declaring tliat he had cumpused it only for Morning use, as a 
 substitute for the Litany. And certainlj-, if it had lieen in- 
 tended for constant use, it is strange that it was not placed 
 before the Prayer of St. Chrysostom in Morning and Evening 
 Prayer, but among tlie " Praj'ers upon Several Occasions." 
 Tlie original intention must certainly have been to confine 
 this general sujiplication to occasional nse ; and tlie meaning 
 of "to be used" is probably identical with "that may be 
 used." There are circumstances under which it may be desir- 
 able to shorten the Service ; and if the omission of this prayer 
 can thus be considered as permissible, it will offer one means 
 of doing so.
 
 Iprapers anD Cbanksgitiings. 
 
 '■29 
 
 "THANKSGIVINGS. 
 
 IT A General Thanksgiving. 
 
 ALMIGHTY God, Father of all mercies, we 
 /* Thine unworthy servants do give Thee 
 most humble and hearty thanks for all Thy good- 
 ness and loving-kindness to us, and to all men ; 
 * This to bf saiJ [* l^di'ticularly to those who desire 
 wlien any that noiv to offer up their praises and 
 fo/desfre^to^re- thanhsgivlngs for Thy late mercies 
 turn praise. vouchsafed unto them.l We bless 
 Thee for our creation, preservation, and all the 
 blessings of this life ; but above all, for Thine 
 inestimable love in the redemption of the world 
 by our Lord Jesus Christ ; for the means of 
 grace, and for the hope of glory. And, we 
 beseech Thee, give us that due sense of all Thy 
 mercies, that our hearts may be unfeignedly 
 thankful, and that we *shew forth Thy praise, not 
 only with our lips, but in our lives ; by giving 
 up our selves to Thy service, and by walking 
 before Thee in holiness and righteousness all our 
 days ; through Jesus Christ our Lord, to 
 Whom with Thee and the Holy Ghost be all 
 honour and glory, world without end. Amen. 
 
 H For Eain. 
 
 OGOD our heavenly Father, W[\o by Thy 
 gracious providence dost cause the former 
 and the latter rain to descend upon the earth, 
 that it may bring forth fruit for the use of man ; 
 We give Thee humble thanks that it hath pleased 
 Thee, in our great necessity, to send us at the 
 
 a See notes below. 
 
 b A!, tfitty shew 
 fotlli, as ill Irish 
 MS. 
 
 last a joyful rain upon Thine inheritance, and to 
 refresh it when it was dry, to the great comfort 
 of us Thy unworthy servants, and to the glory of 
 Thy holy Name ; through Thy mercies in Jesus 
 Christ our Lord. Amen. 
 
 T[ For fair weather. 
 
 OLOED God, Who hast justly humbled us by 
 Thy late plague of immoderate rain and 
 waters, and in Thy mercy hast relieved and com- 
 forted our souls by this seasonable and blessed 
 change of weather ; AYe praise and glorify Thy 
 holy Name for this Thy mercy, and will always 
 declare Thy loving-kindness from generation to 
 generation ; through Jesus Christ our Loud. 
 Amen. 
 
 ir For Plenty. 
 
 OMOST merciful Father, Who of Thy 
 gracious goodness hast heard the devout 
 prayers of Thy Church, and turned our dearth 
 and scarcity into cheapness and plenty ; We give 
 Thee humble thanks for this Thy special bounty; 
 beseeching Thee to contiime Thy loving-kindness 
 unto us, that our land may yield us her fruits of 
 increase, to Thy glory and our comfort ; through 
 Jesus Christ our Lord. Amen. 
 
 IT For peace and deliverance from our enemies. 
 
 O ALMIGHTY God, Who art a strong 
 tower of defence unto Thy servants 
 against the face of their enemies ; We yield Thee 
 praise and thanksgiving for our deliverance from 
 
 The prayer is cast in the mould of that for the Church in 
 the Communion Service. Bishop Cosin altered the preface of 
 that priiyer to "Let us pray for the good estate of Christ's 
 Cathohck Church," and the title of the pnayer in the Kubric 
 at the end of the Communion .Service was altered by him in 
 the same way. The title was often so printed in the last 
 century, and had appeared in the same form in a book of 
 Hours printed in 1531. \_See notes on Prayer for Church in 
 Communion Service.] 
 
 The tone and the language of the prayer very successfully 
 imitate those of the ancient collects, and the condensation of 
 its petitions shews how thoroughly and spiritually the author 
 of it entered into the worth of that ancient mode of prayer, 
 as distinguished from the verbose meditations which were 
 substituted for it in the Occasional Services of J.ames I. The 
 petition, " Th,at all who profess and call themselves Christiana, 
 may be led into tlie w.ay of truth," was evidently framed with 
 reference to the Puritan Nonconformists, who had sprung up 
 in sucli large numbers during the great PvebcUiou ; but it is 
 equally applicable as a prayer of charity for Dissenters at all 
 times ; and no words could be more gentle or loving than 
 these, when connected with the petitions fir unity, peace, and 
 righteousness which follow. Tlie concluding jietitions have 
 an analogy with tlie ilcnioriie Communes of the Salisbury Use, 
 "Profjuacumjue tribulatione,"and "Prointirmo." In another 
 Memoria, that " Pro amico" which comes between these two, 
 the name of the person jirayed for was mentioned, which may 
 have suggested the parenthetical reference to individuals in 
 this prayer.' 
 
 There was, beside these Common Memorials, a Daily Prayer 
 for the Sick in the Service at Prime, as follows : — 
 
 Omnipotcna sempiterno Almighty and everlasting 
 
 Deus ; salus aitcma creden- God, the eternal salvation of 
 tium, exaudi nos pro famulis them that believe, hear us on 
 
 1 liishop Cosin provided a short service to be used in this place for any 
 persons desiring the prayers of the Church. [5ee the note at tiie end of the 
 Visitation OBicc, p. 470.] 
 
 tuis pro quibus misericordise behalf of those Thy servants 
 
 tuK imploramus auxilium ; ut for whom we beseech the help 
 
 reddita sibi sanitate, gratiarum of Thy mercy; that health be- 
 
 tibi in ecclesia tua referant ing restored unto them, they 
 
 actiones. Per Christum, may render thanks to Thee in 
 
 Amen. [Gelas.] Thy Church ; through Jesus 
 
 Christ our Lord. Amen. 
 
 It is a very excellent practice, when any are known to be 
 dying, to commend them to the prayers of the Church (by 
 name or otherwise) before the Prayer for all Conditions of 
 Men is said. It is equally applicable to cases of mental or 
 bodily distress, as well as to its more familiar use in the case 
 of sick persons; and the afflictions or distresses of "mind, 
 body, or estate," which are so tersely but comprehensively 
 named, shew clearly that the special clause of intercession was 
 not by any means intended to bo limited to sickness. 
 
 THE OCCASIONAL THANKSGIVINGS. 
 
 These were all placed as they now stand in 1G61 ; but they 
 were, with two exceptions, printed at tlie end of the Litany 
 (liy Koyal authority only), after the Hampton Court Confer- 
 ence in 1604. The ji.articular circumstances under which this 
 liberty was taken with the Prayer Book by James I. are men- 
 tioned in the Historical Introduction. It is unnecessary to 
 .add anything further here th.an that the Occasion.al Tlianks- 
 givings are now as entirely a part of the Prayer Book sanc- 
 tioned by the Church as any other pnayers. 
 
 § Tlia General Tliatik.yivitKj. 
 
 This is called "General " because it is a Thanksgiving on 
 behalf of "all men," as the preceding collect or prayer is 
 " for .all conditions of men." 
 
 It was composed or comjiiled by Reynolds, Bishop of Nor- 
 wich, for the revision of ItKil. Tlie lirst portion of it appears 
 to be borrowed from the following opening of a Thanksgiving 
 composed by (,>ueen Elizabeth after one of her progresses, and 
 which is ijrinted (from a copy in the State Paper Utfice) in the
 
 240 
 
 Prapcrs anD Cbanfesffitiings. 
 
 those great and apparent dangers wherewitli we 
 were compassed : We acknowledge it Thy good- 
 ness that we were not delivered over as a prey 
 unto them ; beseeching Thee still to continue such 
 Thy mercies towards us, that all the world may 
 know that Thou art our Saviour and mighty 
 Deliverer; through Jesus Christ our Lord. 
 Amen. 
 
 IT For restoring publick peace at home. 
 
 O ETERNAL God, our heavenly Father, 
 Who alone niakest men to be of one mind 
 in a house, and stillest the outrage of a violent 
 and unruly people; We bless Thy holy Name, 
 that it hath pleased Thee to appease the seditious 
 tumults which have been lately raised up amongst 
 us ; most humbly beseeching Thee to grant to all 
 of us grace, that we may henceforth obediently 
 walk in Thy holy commandments ; and, leading 
 a quiet and peaceable life in all godliness and 
 honesty, may continually otter unto Thee our 
 sacrifice of praise and thanksgiving for these Th)' 
 mercies towards us ; through Jesus Christ our 
 Lord. Amen. 
 
 IT For deliverance from the Plague, or other common 
 sickness. 
 
 LORD God, Who hast wounded us for our 
 sins, and consumed us for our transgres- 
 
 o 
 
 sions, by Thy late heavy and dreadful visitation ; 
 and now, in the midst of judgement remember- 
 ing 'mercy, hast redeemed our souls from the 
 jaws of death ; We offer unto Thy fatherly 
 goodness our selves, our souls and bodies, 
 which Thou hast delivered, to be a living 
 sacrifice unto Thee, always praising and mag- 
 nifying Thy mercies in the midst of Thy 
 Church ; through Jesus Christ our Lord. 
 
 Allien. 
 
 H Or this. 
 
 "TTTE humbly acknowledge before Thee, 
 V V most merciful Father, that all the 
 punishments which are threatened in Thy law 
 might justly have fallen upon us, by reason of 
 our manifold transgressions and hardness of 
 heart ; Yet seeing it hath pleased Thee of Thy 
 tender mercy, upon our weak and unworthy 
 humiliation, to assuage the contagious sickness 
 wherewith we lately have been sore afflicted, 
 and to restore the voice of joy and health 
 into our dwellings ; We offer unto Thy Divine 
 Majesty the sacrifice of praise and thanks- 
 giving, lauding and magnifying Thy glorious 
 Name for such Thy preservation and providence 
 over us ; through Jesus Christ our Lord. 
 Ame7i. 
 
 " Liturgies of Queen Elizabeth" of tlie Parker Society, p. 667 : 
 "I render unto Thee, Merciful and Heavenly Father, most 
 humble and hearty thanks for Thy manifold mercies so abun- 
 dantly bestowed upon me, as ^^ell for my creation, preserva- 
 tion, regeneration, and all other Tliy benefits and great mercies 
 exhibited in Christ Jesus ..." But it is jjossible that there 
 is some older prayer, as yet unnoticed, which was t!ie original 
 of botli Queen Elizaljeth's and Bishop Reynolds'. 
 
 The remarks whicli have been made respecting the special 
 clause iu the " Prayer for all Conditions of Men," apply also 
 to the special clause iu the General Thanksgiving. 
 
 There is no authority whatever for tlie congregation say- 
 ing the General Thanksgiving with or after tlie Minister. 
 Wherever this is intended the several clauses of the formulary 
 are printed witli cajjital initials. 
 
 § For restoring publich peace at liom'\ 
 
 This is to be found in the margin of Cosin's Durham Prayer 
 Book in his handwriting, but the original draft of it is due to 
 Bishop Wren, who wrote it in the following form : — 
 
 "^4 I'hanhagioing for the Eestorinrj 0/ Public Peace. 
 
 " O Eternal God, our Heavenly Father, Who alone make^t 
 men to be of one mind in an house, and art the God of peace 
 and unity in every nation, we bless Tliy Holy Isame for tliis 
 gracious change among us, and tliat it hatli pleased Thee ■nntli 
 so high a hand to appease these seditiims and tumults which 
 by the subtlety of the Devil were raised up and long fomented 
 
 among us, and so to subdue the oppositions of men of evil 
 minds as that, through Thy grace, we may now assemble in 
 peace and safety to offer up unto Thee this our sacrifice of 
 praise and thanksgiving through Jesus Christ our Lord. 
 Amen. " ' 
 
 Tliere were two other changes made in the course of writ- 
 ing it, with the evident object of mouldnig it in as charitable 
 a form as possible. "Madness of a raging and unreasonable 
 people " was one of the original phrases ; and, " Grant that 
 we may henceforth live in peace and unity," was another; 
 and both are altered in Cosin's own writing. Tliis Thanks- 
 giving offers anotlier illustration of th^ restrained and tem- 
 perate spirit in which the restoration of the I'rayer Book and 
 its revision were undertaken by men who had suffered so 
 much from the "outrage of a violent and unnily people," as 
 Wren, Cosin, and their coadjutors had suffered for many 
 years. 
 
 E.xcept the Genera! Thanksgiving, none of these Occasional 
 Thanksgivings are well adapted to the necessities of present 
 times ; and the introduction of several new "Menioriie Com- 
 munes " would be a good work of revision, provided they 
 were worded in language whose suitableness and dignity 
 made them fit to be placed beside more ancient parts of the 
 Prayer Book. 
 
 ' Bishop Jacobson's Fragmentary Hlmtrations 0/ Prayer Boole, p. 64.
 
 AN INTRODUCTION 
 
 TO THE 
 
 COLLECTS, EPISTLES, AND GOSPELS. 
 
 The Liturgy consists of a fixed and unvarying portion, and 
 of a portion which varies at least once a week ; the fixed part 
 is printed by itself in a later division of tlie Prayer Book, and 
 the variable part is that included under the title of "The 
 Collects, Epistles, and Gospels, to be used throughout the 
 year," and now coining under notice. 
 
 In the early ages of tlie Church the Office of the Holy Com- 
 munion was contained in several separate volumes, one for the 
 Epistles, called the Comes, Lectionarius, or Epistolarium ; 
 another for the Gospels, called the Evangelistarium ; a third 
 for the Anthems, called the Antiphonarius, or Gradual ; and 
 a fourth for the fixed part of the Service and the Collects, 
 which went by the name of the Liber Sacramentorum, or 
 Sacramentary. These four separate volumes were eventually 
 united into one,' under the name of the Missal ; and the two 
 portions of the Prayer Book in which the varying and unvary- 
 ing parts of the Communion Service are contained constitute, 
 in fact, the Missal of the Church of England, which is almost 
 universally bound in a separate form for use at the Altar. 
 
 Tlie modern arrangement of these variable parts of the 
 Liturgy is derived directly from the ancient Missals of the 
 Church of England, of wliich the principal one was tliat of 
 Salisbury. Like the rest of the Prayer Book, it has under- 
 gone some condensation. Offertory sentences were formerly 
 placed in this part of the Liturgy, but are now collected into 
 the unvarying portion. There was also a sliort Anthem, or 
 Gradual (with its response), placed after every Epistle, and 
 a Collect called " Post-Communio, " but both of these have 
 been discontinued. The Introit, or Officium," was likewise 
 appointed for every celebration of the Holy Communion, and 
 a short Anthem, the "Communio," to be sung during the 
 Administration. In the first Prayer Book the Introits were 
 taken from the Psalms,' and each one was printed before its 
 
 1 The tendency to condense all the Offices of Divine Services into one 
 volume is shewn in the fact that printed Breviaries often contained the 
 Preparation, the Ordinary, the Cauon, a Mass for the Dead, and several 
 votive Masses. The following are examples : Brit. Mus. Lib. Sanini, 
 1499 [C. 41 a], 1510 [C. Si rf]. Bndl. Lib. Sarum, 1507 [Gough Miss. 73], 1514 
 (Id. 9), 1535 [Id. 192, 193), 1541 (Id. 38). 
 
 2 See the notes for the First .Sunday in Advent [p. 247] for tht mode in 
 which the Office or Introit was anciently snng. 
 
 " It may be useful to annex a list of the Introits as arranged in the First 
 English Prayer Book, as many Ritualists think them better adapted fnr 
 their purpose than hymns : — 
 
 INTROITS. 
 Psalni I r.salm 
 
 i. Good Friday xxii. 
 
 Easter Even Ixxxviii. 
 
 xvi. 
 iii. 
 
 Vlll. 
 
 Iii. 
 
 Ixxix. 
 
 1st Sunday in Advent 
 
 2nd „ 
 
 Srd ,, 
 
 4tli „ 
 
 Christ. Day, 1st Oummunion xcviii. 
 
 „ 2nd 
 F. of St. Stephen 
 
 „ St. John, Evangelist 
 
 ,, the Uoly Innocents . 
 
 Sunday after Christmas cxxi, 
 
 Circumcision cxxii. 
 
 Epiphany xcvi. 
 
 Ist Sunday after the Epiplmny xiii. 
 2nd ,, ,, xiv. 
 
 Srd ,. ,, .. XV. 
 
 4th „ ,. ,. ii. 
 
 5th XX. 
 
 6th ,, „ ,. XX. 
 
 Septuagesima xxiii. 
 
 Sexagesima xxiv. 
 
 Quinquagesima xxvi. 
 
 Ash-Wednesday vi. 
 
 1st Sunday in Lent xxxii. 
 
 2nd 
 
 3rd 
 
 4th 
 
 6th ,, „ 
 
 Sunday next before Easter . 
 
 cxxx. 
 
 xliii. 
 xlvi. 
 
 liv. 
 
 Ixi. 
 
 Easter Day, 1st Communion 
 
 ,, 2nd 
 
 Monclay in Easter Week ... Ixii. 
 
 Tuesday „ ,, ... cxiii. 
 
 1st Sunday after Easter . . . cxii. 
 
 2nd ,. „ ... Ixx. 
 
 3rd ,, ,, ... Ixxv. 
 
 4th ,, ,. ... Ixxxii 
 
 5tll ,, ,, ... Ixxxiv. 
 
 Ascension Day xlvii. 
 
 Snndayaftcr Ascension Day xciii. 
 
 Whitsunday xxxiii. 
 
 Monday in Whitsun Week c. 
 
 Tuesday ,, ,, ci. 
 
 Trinity Sunday Ixvii. 
 
 Ist Sun. after i \ Beati itnma 
 
 Trinity 
 2nd 
 
 3rd 
 
 4th 
 
 f.th 
 Gth 
 7th 
 
 ( culati. 
 J In quo cor- 
 ( rigcl ! 
 i Uetrihue 
 't servo tuo. 
 i AdhtKsU pa- 
 \ vlmcnto, 
 . . /ypj/om pone. 
 ..Et vemat 
 ..Mttnorato. 
 
 Collect ; but hymns have been generally substituted since 
 their omission. The "Communio " was also fixed in the first 
 Prayer Book, being the Anthem, " Lamb of God, Wliich 
 takest away the sins of the world, have mercy upon us ; " and 
 for this, a soft and solemn organ voluntary seems to have 
 been afterwards substituted, such as is still to be heard at 
 Durham Cathedral and elsewhere during the Administration. 
 Twenty-two Post - Communions were also provided and 
 printed after the Agnus Dei. These were sentences from the 
 Gospels and Epistles of the New Testament : and the Rubric 
 preceding them ordered that one should be sung by the 
 Clerks when the Communion was ended. 
 
 This arrangement of the variable parts of the Communion 
 Service is, however, much more ancient than the Salisbury 
 Missal. The selection of the Epistles and Gospels for the 
 Sundays and some of the other Holydays is attributed to 
 St. Jerome in the fourth century ; and most of the Collects 
 come to us originally from the Sacramentaries of St. Leo, St. 
 Gelasius, and St. Gregory ; the last of whom died a.d. 60-i. 
 
 § Colleds. 
 
 The Collects which are now used in the Communion Service 
 appear to be the growth of the fifth and sixth centuries, as is 
 stated above ; though it is far from being improbable that 
 the Sacramentaries of that date were, to a large extent, com- 
 pilations of previously existing forms, rather than original 
 compositions of those whose names they bear. These Sacra- 
 mentaries liave tlie appearance of methodizing and rearrang- 
 ing established customs and formularies ; and there is an 
 antecedent improbability in the statement that SS. Leo, 
 Gregory, or any other single individual, invented so large a 
 body of public devotions, and wrought so great a revolution 
 in the habits of the Church, as to bring it suddenly into use. 
 Cardinal liona [/>'<-■;•. Litui'ij. ii. 5; iv.] gives some evidence 
 in support of the supposed Apostolic origin of the form of 
 prayer known by the name of Collect, though he thinks the 
 general tradition of the Cliristiau world a sufficient proof that 
 St. Gelasius and St. Gregory composed those now in use. 
 
 It may be considered an argument against tliis theory of 
 Apostolic origin that the Collect is a form of prayer unknown 
 in tlie Eastern Church, which has always been so conserva- 
 tive with regard to its ancient customs and formularies. But 
 Freeman has shewn that tliere is a distinct likeness between 
 certain kinds of hymns (called "E.\aposteilaria") of the Eastern 
 Church, and the Collects of the Western, by wliich a common 
 
 8th Sun. after ) 
 
 Trinity 
 9th 
 lOth 
 nth 
 
 IJth 
 
 13th 
 
 14th 
 
 l.'.th 
 
 IGth 
 
 17th 
 
 ISth 
 
 19th 
 
 r 
 
 Psnhn 
 
 cxix. . .Portio men. 
 
 i Bonitntem 
 " \ fecisti. 
 ,. .Manns tucr. 
 
 jDe/ecit ani- 
 " i ma. 
 
 j In o:tcr- 
 " ( num. 
 
 i Quomodo di- 
 '■ \ lexi. 
 
 ( Lnceriia pc- 
 " 1 dibits. 
 
 ( Inifjuos 
 " \ odio. 
 
 I l-'ecijudi' 
 '■ } cinm. 
 .. . .}firabiUa. 
 ,. . .Justin es. 
 
 ( Clanmi'i in 
 
 1 toto. 
 
 \ Vide Jntmi- 
 " '( litatcm. 
 
 j Principcs 
 " ( persecuti. 
 
 22nd Sun. after 
 
 Trinity 
 23rd 
 24th 
 26th 
 
 Psalm 
 
 ■™-{^^"'" 
 
 cxxiv. 
 
 cxxv. 
 
 cxxvii. 
 
 St. Andrew, Apostle cxxix. 
 
 St. Thomas, Apostle rxxviii. 
 
 Conversion of fSt. Paul t-xxxviii. 
 
 Pnriflcalion of St. Mary, V. cxxxiv. 
 
 Ht. Matthias, Apostle 
 
 Annunciation of the Vir- \ 
 
 gin Mary ) 
 
 St. Mark, Kvang 
 
 St. Philip and St. James... 
 
 St^ Barnabas, Apostle 
 
 St. John Baptist cxHii. 
 
 St. Peter, Apostle cxHv. 
 
 St. James, Apostle cxlviii. 
 
 St. Bartholomew, Apostle.. cxv. 
 
 St. Matthew, Apostle cxvii. 
 
 St. Michael and all Angels. cxiii. 
 
 St. Luke, Evangelist cxxxvii. 
 
 St. Simon and St. Jude, 
 
 Apostles cl. 
 
 AH Saints cxlix 
 
 cxl. 
 
 cxli. 
 
 cxxxiii. 
 
 cxiii.
 
 an 3Inttormction to tbc Collects, Cpistles, anD <©ospcls. 
 
 origin seems to be indicated ; and he gives the following 
 hymns at Lauds on Easter Day as an example [FREEMAy's 
 Principles of Divine Service, i. 142]: — 
 
 "Thou, O Lord, that didst endure the cross, and didst 
 abolish death, and didst rise again from the dead, give peace 
 in our life, as only Almightj'. " 
 
 " Thou, Christ, AVho didst raise man by Thy resurrection, 
 vouchsafe that we may with pure hearts hjnnn and glorify 
 Thee." 
 
 Although the variable Exaposteilaria in actual use are 
 attributed to a Ritualist of the tenth century. Freeman con- 
 siders that they represent a much older system of precatory- 
 hymns, and quotes from Neale that the aim of them "seems 
 originally to have been a kind of invocation of the grace of 
 God," which is a special feature of Collects. 
 
 It is not quite correct, therefore, to say that such a form of 
 prayer is wholly unknown in the Eastern Church ; and this 
 argument against tlie primitive antiquity of it cannot be con- 
 sidered to have much force. 
 
 There are two, and only two, prayers of the Church given 
 in the New Testament. Both of these are in the Acts of the 
 Apostles, and both of them have a striking similarity to the 
 prayers we now know as Collects. The first is, " Thou, Lord, 
 Which knowest the hearts of all men, shew whether of these 
 two Thou hast chosen, that he may take part of this ministry 
 and apostleship, from which Judas by transgression fell, that 
 he might go to his own place." [Acts i. 24, "25.] The second 
 is, ' ' Lord, Thou art God, Which hast made heaven, and 
 earth, and the sea, and all that in them is : Who by the 
 mouth of Thy servant David hast said. Why did the heathen 
 rage, and the people imagine vain things ? The kings of the 
 earth stood up, and the rulers were gathered together against 
 the Lord, and against His Christ. For of a truth against Thy 
 holy Child Jesus, AYhom Thou hast anointed, both Herod, 
 and Pontius Pilate, with the Gentiles, and the people of 
 Israel, were gatliered together, for to do whatsoever Thy hand 
 and Thy counsel determined before to be done. And now, 
 Lord, behold their threatenings : and grant unto Thy servants, 
 that with all boldness they may speak Tliy word, by stretch- 
 ing forth Thine hand to heal ; and that signs and wonders 
 may be done by the Name of Thy holy Child Jesus." [Acts 
 iv. 24-30.] In both of these praj'ers, the address, or invoca- 
 tion, is a prominent feature ; and in the latter it occupies 
 more than two-thirds of the whole prayer ; while the actual 
 supplication itself, though in both cases of the highest impor- 
 tance possible, is condensed into a few simple words. These 
 Apostolic prayers, therefore, bear a great resemblance to Col- 
 lects, and might not unreasonably be spoken of as the earliest 
 on record. 
 
 But the real model of this form of prayer is to be found in 
 a still higher quarter, the Lord's Prayer itself. If we com- 
 pare some of the best of our ancient or modern Collects (as, 
 for instance, the Collect for Whitsunday, which has been 
 familiarly known to the Church in her daily Service for at 
 least twelve centuries and a half, or that for the Sunday after 
 Ascension, which is partly of Reformation date) with the 
 Prayer of Prayers, we shall find in both that the tone is 
 chiefly that of adoration, and subordinately that of supplica- 
 tion ; and, also, that the human prayer follows the Divine 
 pattern in the adoption of a condensed form of expression, 
 which is in strict accordance with the injunction, "God is 
 in heaven, and thou upon eartli, therefore let thy words be 
 few." Such a comparison will bring home a conviction to the 
 mind, that when we use this terse form of mixed adoration 
 and prayer we are not far from carrying out, with literal 
 exactness, the still more authoritative injunction of Him Who 
 gave us His own prayer as the type of all others, ' ' After this 
 manner, therefore, pray ye."' 
 
 The origin of the name " Collect " is uncertain ; and various 
 meanings have been given to it. Some Ritualists have con- 
 nected it with the collected assembly- of the people ; others 
 have interpreted the name as indicating that the prayer so 
 called collects together the topics of previous prayers, or else 
 
 1 It is an ancient rule of tlie Church to have an uneven number of Col- 
 lects. Micrologus [iv.] says that either one, three, five, or seven are used; 
 one from tradition ; three, because our Lord prayed thrice in His Agony ; 
 five, because of His fivefold Passion ; seven, because there are seven peti- 
 tions iu the Lord's Pi-ayer. A general Rubric of the Sarum Missal says, 
 " More than seven Collects are never to be said, for Christ in the Lord's 
 Prayer did not exceed seven petitions. An uneven number of Collects is 
 always to be preserved, except in Christmas Week, both at Mass and at 
 Mattins. If the number of Collects is naturally even, it is made uneven by 
 adding the Memorial of All Saint.s." [Sar. Miss, in, Eng. xxxi.] 
 
 2 "The Holy Communion was once known by the name Colteita. [IJoka, 
 Bcr. Lxtura. i. 3. ii.] 
 
 those of the Epistle and Gospel for the day. But the most 
 reasonable interpretation seems to be that which distinguishes 
 the Collect as the prayer offered by the priest alone on behalf 
 of the people, while in Litanies and Versicles the priest and 
 the people pray alternately. This interpretation is found in 
 BoN.l, Her. Liturg. ii. 5. iii. ; Durand. iii. 13 ; and Micrologus, 
 iii. ; the words of the latter being, "Oratio quam Collectam 
 dicunt, eo quod sacerdos, qui legatione fungitur pro populo 
 ad Dominum omnium petitiones ea oratione colligit atque 
 eoncludit. " So in the commentary on the Divine Offices of 
 Syon, the explanation of the word is given thus : " Yt is as 
 moche as to saye a gatherynge togyther, for before thys praj'er 
 ye dresse you to god, and gather you in onhed to pray in the 
 person of holy chirche, that ye sholde be the soner harde." 
 And with respect to the ending the explanation is very pro- 
 perly given : "Ye ende all youre orysons by oure lorde Jesu 
 cryste, and in liys blyssed name, by cause he sayde in his 
 gospel, that what euer ye aske the father in my name, he 
 shall gyne yt you." [Mirror of our Lady, p. 134, Blunts 
 ed.] As of Common Prayer in general, therefore, so we 
 may conclude especially of the Collect in particular, that it is 
 the supplication of many gathered into one by the voice of 
 the priest, and offered up by him to the Father, through our 
 Lord and only Metliator. 
 
 There is a very exact and definite character iu the structure 
 of Collects ; so exact, that certain rules have been deduced 
 from these prayers of the Saints for the construction of others, 
 as lilies of grammar are deduced from classic writers. 
 
 First, may be mentioned the characteristics which dis- 
 tinguish this special form of prayer, and which have been 
 loosely mentioned above : — 
 
 1. A Collect consists of a single period, seldom a long 
 
 one. 
 
 2. A single petition only is offered in it. 
 
 3. Mention is made of our Lord's Mediation ; or else 
 
 4. It ends with an inscription of praise to God. 
 
 These features of the Collect at once distinguish it from the 
 long and often involved forms of Eastern prayers, and also 
 from the precatory meditations which became so familiar to 
 English people in the seventeenth century ; and the chas- 
 tened yet comprehensive character of Collects is owing, in no 
 small degree, to the necessities imposed upon the writers of 
 tliem by this structure. 
 
 This general outline of the Collect developes itself in detail 
 on a plan of which the most perfect form may be represented 
 by two of our finest specimens, the one as old as the Sacra- 
 mentary of St. Gregory, in the sixth century, the other com- 
 posed by Bishop Cosin, more than a thousand years later. 
 
 1. Invocation. 
 
 '2. Reason on 
 which the Peti- 
 tion is to be 
 founded. 
 
 '^. Petition. 
 
 4. Benefit hoped 
 for. 
 
 5. Mention of 
 Christ's Media- 
 tion, or Ascrip- 
 tion of praise : 
 or both. 
 
 Whitsunday. 
 
 GOD, 
 
 Who as at this time didst 
 teach the hearts of Thy 
 faithful people by sending 
 to them the light of Thy 
 Holy Spirit; 
 
 gi-ant us by the same Spirit 
 to have a right judgement 
 in all things. 
 
 and evermore to rejoice in 
 His holy comfort ; 
 
 through the merits of 
 Christ .Tesus our Saviour, 
 Who liveth and reigneth 
 with Thee, in the unity of 
 the same Spirit, one God, 
 world without end. 
 
 tith Sunday after Epiphany. 
 
 GOD, 
 
 Whose blessed Son was 
 manifested that He might 
 destroy the works of the 
 devil, and make us the 
 sons of God, and heirs of 
 eternal life ; 
 
 grant us, we beseech Thee, 
 that having this hope, we 
 may purify ourselves, even 
 as He is pure ; 
 
 that when lie shall appear 
 again with i>ower and great 
 glory, we may be made like 
 unto Him in His eternal 
 and glorious Kingdom, 
 
 where with Thee, Father, 
 and Thee, O Holy Ghost, 
 He liveth and reigneth, 
 ever one God, world witli- 
 out end. 
 
 Thus it will be observed that, "after the Invocation, a 
 foundation is laid for the petition by the recital of some 
 doctrine, or of some fact of Gospel history, which is to be 
 commemorated. Upon this foundation so laid down rises 
 the petition or body of the prayer. Then, in a perfect speci- 
 men . . . the petition has the wings of a holy aspiration given 
 to it, whereupon it may soar to heaven. Then follows the 
 conclusion, which, in the case of prayers not addressed to the
 
 9n 3lnttoDuction to tf)C Collects, Cpistlcs, ano ©ospcltf. 
 
 243 
 
 Mediator, is always through the Mediator, and which some- 
 times involves a Doxology, or Ascription of praise. "^ This 
 last member of the Collect has, indeed, always been con- 
 structed with great care, and according to rules which were 
 put into the form of memorial verses, at a period when it was 
 the custom to write the Collect in a short form, and only to 
 indicate the ending by "per," "Qui vivis," "per eundem," 
 or whatever else were its first word or words. One of these 
 aids to memory is as follow s ; — 
 
 " ' Per Dominum,' dicas si Patrem Presbyter oras. 
 Si Christum memores 'per Eundem, ' dioere debes. 
 
 Si loqueris Christo 'Qui vivis,' scire memento ; 
 
 ' Qui Tecum,' si sit coUecta) finis in Ipso ; 
 
 Si memores Flamen ; 'Ejusdem,' die prope finem." 
 
 Illustrations of these several endings will be found in the 
 Collects for the Epiphany, the Nativity, Easter Day, and 
 Whitsun Day. 
 
 The number of the variable Collects in the Book of Com- 
 mon Prayer is eighty-three. They are all traced to their 
 original sources, so far as these have been discovered, in the 
 following pages ; and the annexed Table gives a compendious 
 view of the origin and dates of the whole number. 
 
 § Table of Collects. 
 
 Translated from Collects of the Karly Church which had been in the English Service- 
 
 
 
 
 books from at least a.d. 1085. 
 
 
 Translated or adapted from 
 very ancient Prayers, An- 
 thems, etc. 
 
 Composed expressly for the 
 Book of Common Prayer. 
 
 First found in the Sacramen- 
 
 First found in the Sacraraen- 
 
 First found in the Sacraracn- 
 
 tary of St. Leo, Bishop of 
 
 tary of St. Gelasius,Bishop 
 
 tary of St. Gregory, Bishop 
 
 
 
 Rome, A.D. 440-461. 
 
 of Rome, a.d. 492-490. 
 
 of Rome, a.d. 690-604. 
 
 
 
 3rd Sunday after Easter. 
 
 4th Sunday in Advent. 
 
 St. Stephen. 
 
 1st Sunday in Advent. 
 
 A.D. 1649. 
 
 Dth Sunday after Trinity. 
 
 Holy Innocents. 
 
 St. John the Evangelist. 
 
 Christmas Day. 
 
 2nd Sunday in Advent. 
 
 9th 
 
 Sunday before Easter. 
 
 Circumcision. 
 
 Ash-Wednesday. 
 
 Quinquagesinia. 
 
 10th 
 
 Good Friday [2nd and 3rd 
 
 Epiphany. 
 
 1st Sunday after Easter. 
 
 1st Sunday in Lent. 
 
 12th „ „ 
 
 Colleots). 
 
 1st Sunday after Epiphany. 
 
 
 2nd Sunday after Easter. 
 
 13th 
 
 Easter Day. 
 
 2nd ,, ,, 
 
 
 St. Thomas. 
 
 14th 
 
 4th Sunday after Easter. 
 
 3rd 
 
 
 St. Matthias. 
 
 
 5th „ 
 
 4th 
 
 
 SS. Philip and James. 
 
 
 Sunday after Ascension. 
 
 5th 
 
 
 St. Barnabas. 
 
 
 1st Sunday after Trinity. 
 
 Septuagesima. 
 
 
 St. John Baptist. 
 
 
 2nd 
 
 Sexagesima. 
 
 
 St. Peter. 
 
 
 6th 
 
 2nd Sunday in Lent. 
 
 
 St. James. 
 
 
 rth 
 
 3rd 
 
 
 St. Matthew. 
 
 
 8th 
 
 4th 
 
 
 St. Luke. 
 
 
 11th 
 
 5th 
 
 
 SS. Simon and Jude. 
 
 
 15th 
 
 Good Friday [1st Collect]. 
 
 
 All Saints. 
 
 
 16th 
 
 Ascension Day. 
 
 
 A.D. 1662. 
 
 
 ISth 
 
 Whitsun Day. 
 
 
 St. Andrew. 
 
 
 19th 
 
 Trinity Sunday. 
 
 
 A.D. 1661. 
 
 
 20th 
 
 3rd Sunday after Trinity. 
 
 
 3rd Sunday in Advent. 
 
 
 21st „ „ 
 
 4th 
 
 171U 
 
 22nd ,, „ 
 
 23rd „ „ 
 
 24th 
 
 25th ,, 
 
 Conversion of St. Paul. 
 
 Purification. 
 
 Annunciation. 
 
 St. Mark. 
 
 St. Bartholomew. 
 
 St. Michael and all Angels. 
 
 
 6th Sunday after Epiphany. 
 Easter Even. 
 
 The primary use of the Collect is to give a distinctive tone 
 to the Eucharistic Service, striking the keynote of prayer for 
 tlie particular occasion on which the Sacrifice is ofl'ered. But 
 by the constant use of it in its appointed place in the Daily 
 ^lattins and Evensong, it also extends this Eucharistic 
 speciality into the other public Services of the Church, and 
 carries it forward from one celebration to another, linking 
 these Offices on to tlie chief Service and Offering wliich tlie 
 Church has to render to Almighty Ood. " Used after such 
 celebration, the Collect is endued with a wonderful power 
 for carrying on through the week tlie peculiar Eucharistic 
 memorios ami work of the preceding Sunday, or of a Festival. 
 Under whatsoever engaging or aweiug .nspcct our Lord has 
 more csjiecially come to us then in virtue of the appointed 
 Scriptures, the gracious and healthful visitation lives on in 
 memory, nay, is prolonged in fact. Or in whatever special 
 respect, again, suggested by these same Scriptures, and em- 
 bodied for us in tlie Collect, we have desired to present our- 
 selves ' a holy and lively sacrifice ' in that high ordinance, the 
 same fiblation of ourselves do we carry on and perpetuate by 
 it. Tlu-ough the Collect, in a word, we lay continually upon 
 the altar our present sacrifice and service, and receive, in a 
 manner, from the altar, a continuation of the heavenly gift. " ' 
 TI1U8 it is a constant memorial before God of the great 
 Memorial which joins on the work of the Church on earth to 
 the intercession of our Mediator in heaven ; and it is also a 
 
 1 Goui.nrUN on the Communion OJficc, p. 37. Dean Goulburn's later 
 work. The ColUcls 0/ the Day, in 2 vols., 1680, is a treasury of learned and 
 devotional conuncnts upon lliem. 
 
 ' A much longer form may be found at p. T.S of Chambebs' Surum Fmlttr, 
 with an elaborate note on the subject. The following rules may prove 
 autUcient for practical purposes at the present day :— 
 
 [1] Collects addressed to God the Father should end : " Tlirouuh Jesus 
 Christ our Lord [or if onr Lord has been previovshj mentioned: ' Through 
 tlie same Jesus Christ our Lord'], Who liveth and reigncth with Thee and 
 the (or if the Holy Ghost hns heen previously mentioned: 'The same'] Holy 
 Ghost, one God, world without end. Amen." 
 
 (2) Collects addressed to God the Son should end : " Who livest and 
 
 memorial to the mind of every worshipper of the sanctification 
 \\hich is brought upon all our days and all our prayers by the 
 Sacramental Presence of our Blessed Lord. [See also p. 200.] 
 
 § The Epistles and Gospels. 
 
 The Holy Connnunion was celebrated and received by the 
 faithful for nearly twenty years before St. Paul wrote his 
 first Epistle, and for nearly thirty years before the first 
 (iospel was written by St. Matthew ; and none of the Gospels 
 or Epistles are likely to have been generally known in the 
 Cliurch until even a much later time. The Scriptures of the 
 New Testament did not, therefore, form any part of the 
 original Liturgies.'' It has been supposed by many Ritualists 
 that portions of the Old Testament were read at the time of 
 tlie celebration : and the gradual introduction of our present 
 system is indicated by the usage shewn in an Irish Communion 
 Book of the sixth century, wdiich has one unvarying Epistle 
 and Gospel, 1 Cor. xi., and ,S. John vi. This system is 
 attributed to St. Jerome by the almost unanimous voice of 
 ancient writers on the Divine Service of tlie Cliurch : and a 
 very ancient Hook of Epistles and Go.spels exists, called the 
 (j'omes, which has gone by the name of St. Jerome at least 
 .since the time of Amalarius and Micrologus, in the ninth and 
 eleventh centuries. 
 
 The antiquity of the Comes Hieronymi has been disputed, 
 
 reigncst with the Father aud the [or ' the same'] Holy Ghost, ono God, 
 world without end. Amen." 
 
 [3] Collects addressed to the Blessed Trinity should end : " Who livest 
 and reigncst, one God, world without end. Amen." 
 
 Some other variations, as " Where with Thee," after the mention of 
 Heaven, will suggest themselves. The beautiful doxological ending which 
 is found in many of the English Collects does not appear in the Latin 
 originals. 
 
 ^ Fuekman's Princijiks of I'ivine Senuce, i. 369. 
 
 * On the other hand, there are those who believe that several expressions 
 in the New Tcstiinient Scriptures are derived from Liturgies known to and 
 u-ied by the Ai>ostles. {.^ec an Essay on Liturgical t^uotations in Nkale's 
 Liturriiolofji/, pp. 4I1-174.)
 
 244 
 
 an 3[ntroDuction to tijc Collects, €plstles, ano Gospels. 
 
 chiefly because the system of Epistles and Gospels which it 
 contains differs from that of the Roman rite ; but there seem 
 to be several good reasons for supposing that it really belongs 
 to as early a time as that of St. Jerome ; and as its system 
 agrees witli tlie old and modern English one, where it differs 
 from the Roman, the question has a special interest in con- 
 nection with the Book of Common Prayer. 
 
 This ancient Lectionary, or Comes, was published by 
 Pamelius in the second volume of his Liturijicon Eccleske 
 Lat'mce, under the title, Divi Hieronijmi preshyteri Comes sive 
 Lectionnrins, and is also to be found in the eleventh volume 
 of St. Jeroiie'.s Workx, p. 526. It contains Epistles and 
 Gospels for all the Sundays of the year, the Festivals of our 
 Lord, some other Festivals, and many Ferial days. It is 
 some evidence in favour of its great antiquity that no saints 
 are commemorated in it of a later date than the time of St. 
 Jerome ; and that the Epiphany is called by the name of the 
 Theophany, a name which was discontinued not long after in 
 the Western Church. The Comes is mentioned in the Charta 
 Cornutiana, a foundation deed belonging to a church in 
 France, and printed by Mabillon [Lit. Gall. Pref. vii], and 
 this charter is as early as A.D. 471. It is mentioned by 
 Amalarius [iii. 40], who wrote A.D. 820; and in Micrologus 
 [xxv.], a liturgical treatise of about A.D. 1080, it is spoken of 
 as "Liber Comitis sive Lectiouarius, quern .Sanctus Hieronj'- 
 mus compaginavit ;" while about the same time Beleth [Ivii. ] 
 writes that Pope Damasus requested St. Jerome to make a 
 selection of Scriptures from tlie Old and New Testament to 
 be read in the Church. The latter statement derives con- 
 firmation from the fact that before the time of Damasus 
 [A.D. 366-384] the Fathers cite Scripture without giving any 
 indications of such a selection being in use : wliile after that 
 time there are such indications in the writings of SS. Ambrose, 
 Augustine, Leo, Salvian, and Cajsarius ; the three latter of 
 whom were accustomed to use St. Jerome's version of the 
 Scriptures, and not the Septuagint. All this seems to shew 
 that there is much to be said for the ancient statement that 
 St. Jerome first arranged the Epistles and Gospels, and that 
 his arrangement is extant in this Lectionary. 
 
 In the Comes there are Scriptures for twenty-five Sundays 
 after the Octave of Pentecost, as in our Prayer Book and in 
 tlie ancient Salisbury Use (though in both tlie latter they are 
 numbered as after Trinity), but the Roman rite has them only 
 as far as the twenty-third Sunday after Pentecost. Tlie 
 Epistles and Gospels for these twenty-five Sundays and those 
 for Advent exactly agree with the ancient and modern 
 English, which (as will be seen in the references annexed to 
 every Sunday in the following pages) are quite different in 
 arrangement from the Roman. The Comes also contains 
 Epistles and Gospels for Wednesdays and Fridays in Epiphany, 
 Easter, and Trinity seasons, which were in the Salisbury 
 Missal, but are not in the Roman. It has also five Sundays 
 before Christmas (that is, in Advent), instead of four, a 
 peculiarity of notation which indicates very early origin, and 
 which is reproduced in the "Sunday next before Advent " and 
 four Sundays in Advent, of the English Use. These parallel 
 peculiarities between the Comes and the English arrangement, 
 differing as they do from the Roman, form a strong proof that 
 our Eucharistic system of Scriptures had an origin quite 
 independent of the Roman Liturgy ; or, at least, that it be- 
 longs to a system which is much older than that now in use 
 in the latter. It may be remarked, in conclusion (and per- 
 haps this is the most important fact in connection with tliis 
 diversity), that the Collects, Epistles, and Gospels for Trinity 
 Season are all in harmony in the English Missal, while that 
 harmony is entirely dislocated in the Roman. 
 
 The principle on which portions of Holy Scripture are 
 selected for the Epistles and Gospels is that of illustrating the 
 two great divisions of the Christian year, from Advent to 
 Trinity, and from Trinity to Advent. In the one, and more 
 emphatic division, our Blessed Lord is set before us in a life- 
 like diorama of Gospels, which tell us about Him and His 
 work, not as in a past history, but with that present force, 
 wherewith the events of His life and suffering are pleaded in 
 the Litany. In nothing is the graphic action of the Churcli 
 (sometimes very truly called "histrionic ") shewn more strongly 
 than in the way by which the Gospels of the season are made 
 the means of our living over again, year by year, the time of 
 tlie Incarnation, from Bethlehem to Bethany ; while in tlie 
 long-drawn season of Trinity, we see the Church's continuance 
 by tlie power of the Pentecostal outpouring in the true faith 
 of the Blessed Trinity, and in the faithful following of her 
 Master and Head through a long probationary career. 
 
 The special bearing of each Gospel and Epistle on the day 
 
 for which it is appointed will be shewn in the Notes that 
 follow. It is sufficient here to say, in conclusion, that the 
 existing arrangement of them appears to be founded on some 
 more ancient system of consecutive reading similar to that in 
 use for our daily Lessons, a system still followed out in the 
 East : that the Epistles have continued to be used in a con- 
 secutive order, but that the Gospels have been chosen with 
 the special object of illustrating the season ; or, where there 
 is nothing particular to illustrate, of harmonizing with their 
 respective Epistles. Whatever changes were made at the 
 Reformation may be seen by the marginal notes in the middle 
 column. In 16C1 the only changes made were in the Gospels 
 for the Holy Week, some of which were shortened by Bishop 
 Cosin ; in the insertion of those for a Sixth Sunday 
 after Epiphany ; and in printing all Gospels and Epistles 
 from the Authorized Version of 1611, instead of from that of 
 1540. 
 
 § The Coincidence of Holydays. 
 
 The Collects, Epistles, and Gospels give the keynote to 
 the M-hole of the Services for Holydays ; Lessons, Hymns, 
 and Ritual Colours, all following their lead. There are, how- 
 exev, several days in every year in which two sets of these 
 will offer themselves for use, as, for example, when a Saint's 
 Day falls on a Sunday, and it then becomes necessary to have 
 some rule for determining which of the two is to be used, and 
 to what extent the other is to be set aside. 
 
 As regards the latter point, it may be observed that in the 
 ancient Church of England it was the usual custom to pass 
 over the inferior festival altogether on the day of the superior 
 one, transferring its observance to the next day, or to the 
 next day wliich was not a festival. It does not appear as if 
 this custom had been continued in modern times ; and if it 
 is not adopted, then the Epistle, Gospel, and Lessons for the 
 inferior Holyday are necessarily dropped for that occasion. 
 But the day should be ritually noticed by the use of its Collect 
 as a "Memorial" after the Collect of the Holyday whose 
 services are used. 
 
 In the following Table the principles of the ancient Church 
 of England are so far applied to the Holj'days for which 
 Collects, Epistles, and Gospels are provided in the Prayer 
 Book, as to shew which is to be regarded as the superior and 
 which the inferior day when there is such a coincidence or 
 "occurrence " between any two of them ;' — • 
 
 Holyday of which the t\ 
 
 hole 
 
 Holyday of which the Collect is 
 
 yervice is to be usee 
 
 
 to be used as a Jlemoiial. 
 
 1st Sunday in Advent. 
 
 
 St. Andrew. 
 
 4th 
 
 
 St. Thom.is. 
 
 St. Stephen. 
 
 I 
 J 
 
 
 St. John the Evangelist. 
 Holy Innocents. 
 
 1st Sunday after Christmas. 
 
 Circumcision. 
 
 
 Epiphany. 
 
 
 2nd Sunday after Christmas. 
 
 Conversion of St. Paul. 
 
 
 3rd Sunday after Epiphany. 
 C 4th Sunday after Epiphany. 
 ] Septuagesima. 
 "j Sexagesima. 
 (. Quinquagesima. 
 
 Purification. 
 
 
 
 
 Septuagesima. 
 
 Sexagesima. 
 
 Quinquagesima. 
 
 
 ( Conversion of St. Paul. 
 1 St. Matthias. 
 
 Ash-Wednesday. 
 
 
 St. Matthias. 
 
 3rd, 4th, 5th, and 6th Sundays') 
 in Lent ; Wednesday in Holy f 
 Week — Saturday in Easter f 
 
 
 Annunciation. 
 
 Week, inclusive. 
 
 ; 
 
 
 1st Sunday after Easter. 
 
 
 ( St. Mark. 
 
 "( SS. Philip and James. 
 
 St. Mark. 
 
 } 
 
 J -Jud, 3rd, 4th, and 5th Sundays 
 ( after Easter. 
 
 SS. Philip and James. 
 
 Ascension Day. 
 
 
 SS. Pliilip and James. 
 
 Whitsun Eve— Trinity Sun 
 day, inclusive. 
 
 ■I 
 
 St. Barnahas. 
 
 St. Barnabas. 
 
 
 
 St. John Baptist. 
 
 
 
 St. Peter. 
 
 
 
 St. James. 
 
 
 
 St. Bartholomew. 
 St. Matthew. 
 
 ■ 
 
 Sundays after Trinity. 
 
 St. Michael and all Angels. 
 
 
 
 St. Luke. 
 
 
 
 SS. Simon and Jude. 
 
 
 
 All Saints. 
 
 1 
 
 
 1 This collision of one Holyday with another is known by the technical 
 term of an "Occurrence;" but when the vigil of a festival falls upon a day 
 which is a Holyday,— as, for instance, if the vigil of St. Mark were to fall 
 on Easter Day,— the term "Concurrence" is used. An elaborate disserta- 
 tion on the subject may be found in Gavanti Tkes. Sacr. Rit. ii. 21-GO, 
 Merati's ed. Ven. 1762.
 
 THE 
 
 COLLECTS EPISTLES AND GOSPELS 
 
 TO BE USED THROUGHOUT THE YEAR. 
 
 IT Note, that the Collect appointed for every Sunday, or for any Holiday that hath a Vigil or Eve, shall be said at tbe 
 
 Evening Service next before. 
 
 THE First Sunday in Advent. 
 
 « S. g. Dolii. I. Ill 
 
 Advenlii, 3y. 
 b A.I). 1549. 
 f (Greg. Hebd, ii. 
 
 atile Nat. Domini.] 
 
 "Dominica J. Ailrciiliis 
 *THE COLLECT. 
 ALMIGHTY God, give us grace that we may 
 -L\. cast away tbe works of darkness, and put 
 upon us the armour of light, now in the time of 
 this mortal life (iu which Thy Sox Jesus Christ 
 came to visit us in great humility); that in the 
 last day, when He shall come again in His 
 glorious Majesty to judge both the quick and 
 dead, we may rise to the life immortal, through 
 Him AVho liveth and reigneth with Thee and the 
 Holy Ghost, now and ever. Amen. 
 U This Collect is to be repeated every day with the 
 other Collects in Ailvent, luitil Christmas Eve. 
 
 Domini. 
 
 ['BENEDICTIO. 
 
 OMNIPOTENS Deus vos placato vnltu respi- 
 ciat, et in vos donum Suae benedictiunis 
 infundat. Amen. Et qui hos dies incarnatione 
 Unigeniti Sui fecit solemnes a cunctis praesentis 
 et future vita3 adversitatibus reddat indenmcs. 
 Amen. Ut qui de adventu Eedemptoris nostri 
 secundum carnem devota mente lietamini, in 
 secundo, cum in majestate venerit, prsemiis 
 seteruffi vitse ditemini. Amen.] 
 
 Collects . . . throughout the year] The Rubric at p. Ill may 
 liere be repeated, namely, "Kote also, That the Collect, 
 Epistle, and Gospel appointed for the Sunday shall serve all 
 the week after where it is not in this book otherwise ordered." 
 On the custom of daily Celebration of the Holy Eucharist, ate 
 the Introduction to the Liturgj', beyond. 
 
 any Holiday that hath a Viyil or Eve] This applies to all 
 Festivals, since all Festivals have Eves, though some have 
 not Vij/ils. 
 
 the hvening Service next he/ore] If the Vigil is kept on Satur- 
 day [p. 1 18], the Collect is to be said on the Sunday Evening, 
 not on the Saturday Evening, and before the Sunday Collect. 
 
 with the other Collects] That is, after them. 
 
 ADVENT. 
 
 From the hrst institutinn of the groat Festivals of the 
 Church each of tlieni occupied a central position iu a series of 
 days ; ])artly for the greater honour of the Festival itself, and 
 partly for the sake of Christian discipline. Thus Christmas 
 is prccc<led by the Sundays and Season of Advent, and fol- 
 lowed by twelve days of continued Christian joy which end 
 with Epipliany. 
 
 Under its present name the season of Advent is not to bo 
 traced further back than the seventh century ; but Collects, 
 Epistles, and (iospels for five Sundays before the Nativity of 
 our Lord, and for the Wednesdays and Fridays also, ai'o to 
 be founil in the ancient Sacramentaries, and in the Comes of 
 St. Jerome. Tliesc oflcr good evidence tliat the observance 
 of the season was introduced into the Church at tlic same 
 time with the observance of Chri.stnias : yet there is not, pro- 
 perly speaking, any season of Advent in the l''astern (.'hurch, 
 which has always carefully preserved ancient customs intact ; 
 though it observes a Lent before Christmas as well as before 
 Easter. 
 
 Durandus (a laborious and painstaking writer, always to be 
 respected, though not to be im]ilicitly relied upon) writes 
 that St. I'eter instituted three mImIo weeks to be i.bserved as 
 a special season before Christmas, and so nnich of the fourth 
 as extended to the Vigil of Christmas, which is not part of 
 Advent. [Durand. vi. 2.] Tliis was prol)ably a very ancient 
 
 opinion, but the earliest extant historical evidence respecting 
 Advent is that mentioned above, as contained in the Lection- 
 ary of St. Jerome. Next come two homilies of Maximus, 
 Bishop of Turin, a.B. 450, which are headed De Adventu 
 Domini. In the following century are two other Sermons of 
 Oa>sarius, Bishop of Aries [501-042] (formerly attributed to 
 St. Augustine, and printed among his works), and in these 
 there arc full details respecting tbe season and its observance. 
 In the latter part of the same century St. Gregory of Tours 
 writes that Perpetuus, one of his predecessors, had ordered 
 the observance of tlu'ce days as fasts in every we#k, from the 
 Feast of St. Martin to that of Christmas ; and this direction 
 was enforced on the Clergy of France by the Council of Rlaijon, 
 held A.u. 581. In the Anibrosian and Mozarabic liturgies 
 Advent Season connnences at the same time : and it has also 
 been sometimes known by the name Quadrayc^ima Sancti 
 Martini: from which it seems probalilo that the Western 
 Churches of Europe originally kept six Advent Sundays, as 
 the Eastern still keeps a forty days' fast, beginning on the 
 same day. But the English Church, since the Conquest, at 
 least, has observed four only, although the title of the Sunday 
 preceding the tirst seems to oflcr an indication of a fifth iu 
 more ancient days. 
 
 Tlie rule liy which Advent is determined defines the first 
 Sunday as that which comes nearest, whether before or after, 
 to St. Andrew's D.ay ; which is equivalent to saying that it is 
 the first Sunday after November 2(ith. December 3rd ia con- 
 sequently the latest day on which it can occur. 
 
 In the Latin .and English Cluirches the Christian year com- 
 mences with the First Sunday in Advent. Sueli, at lea.st, has 
 been the arrangement of the Collects, Epistles, and Gospels 
 for many centuries, although the ancient Sacramentaries began 
 the year with Christnuis Day, and although the Prayer Book 
 (until the change of style iu 1752) contained an express "Note, 
 tliat the Supputation of tlie year of our Lord in the Church of 
 England bi'ginneth the Five and Twentieth day of March." 
 By either reckoning it is intended to number the times and 
 seasons of the Church by the Incarnation : and while the 
 computation from the Annunciation is more correct from a 
 theological and a chronological point of view, that from Advent
 
 246 
 
 Cf)e first ^unoag in aotient. 
 
 "THE EPISTLE. ''Eoin. xiii. 11-14. 
 
 OWE no man any thing, but to love one another : 
 for he that loveth another hath fulfilled 
 the law. For this, Thou .shalt not commit 
 adultery, Thou shalt not kill. Thou shalt not 
 steal, Thou shalt not bear false witness, Thou 
 shalt not covet ; and if there he any other com- 
 mandment, it is briefly comprehended in this 
 saying, namely. Thou shalt love thy neighbour 
 as thyself. Love worketh no ill to Ids neigh- 
 bour : therefore love is the fulfilling of the law. 
 And that, knowing the time, that now it is high 
 
 <• S>. t}. 19- xmi. 
 
 an .IS P. a. 
 tasteyn. fs^'h 
 Sunday from Whit- 
 sun Day.] Col. 3. 
 4-11. 
 
 b In these refer- 
 ences the ver^e 
 wliich ends the 
 Epistle or Gospi-l 
 has been addcl ; 
 only that which 
 be.^ns it being 
 t'iven in the M:^. 
 and the Sealed 
 Books. 
 
 time to awake out of sleep : for now is our 
 salvation nearer than when we believed. The 
 night is far spent, the day is at hand ; let us 
 therefore cast off the works of darkness, and let 
 us put on the armour of light. Let us walk 
 honestly as in the day; not in rioting and 
 drunkenness, not in chambering and wantonness, 
 not in strife and envying. But i)ut ye on the 
 Lord Jesus Christ, and make not provision for 
 the flesh, to fulfil the lusts thereof. 
 
 ^THE GOSPEL. S. Matt. xxi. 1-9. 
 
 AX THEN they drew nigh unto Jerusalem, and 
 VV were come to Bethphage, unto the 
 mount of Olives, then sent Jusns two disciples, 
 saying unto them. Go into the village over against 
 you, and straightway ye shall find an ass tied, 
 and a colt with her : loose them, and bring them 
 unto :Mc. And if any man say ought unto you, 
 ye shall say. The Lord hath need of them ; and 
 straightway he will send them. AU this was 
 done, that it might be fulfilled which was spoken 
 by the Prophet, saying. Tell ye the daughter of 
 Sion, Behold, thy King cometh unto thee, meek, 
 and sitting upon an ass, and a colt the foal of an 
 ass. And the disciples went, and did as Jesus 
 commanded them ; and brought the ass, and the 
 colt, and put on them their clothes, and they set 
 Him thereon. And a very great multitude spread 
 
 ■ S. 53. as P. B. 
 
 g. Mark i. i-S. 
 
 Roitiau. Luke 21. 
 JS-38. . , 
 
 Bastfrn. Luke 
 t4. i-ii. 
 
 their garments in the way ; others cut down 
 branches from the trees, and strawed ihem in the 
 way. And the multitudes that went before, and 
 that followed, cried, saying, Hosanna to the son 
 of David ; Blessed is He that cometh in the 
 Name of the Lord ; Hosanna in the highest. 
 And when He was come into Jerusalem all the 
 city was moved, saying, Who is this ? And the 
 multitude said. This is Jesus the Prophet of 
 Nazareth of Galilee. And Jesus went into the 
 temple of God, and cast out aU them that sold 
 and bought in the temple ; and overthrew the 
 tables of the money-changers, and the seats of 
 them that sold doves ; and said unto them, It is 
 w-ritten. My house shall be called the house of 
 prayer ; but ye have made it a den of thieves. 
 
 and Christmas fits in far better with the vivid system of tlio 
 Church by which she represents to \is the life of our Lord 
 year by year. Beginning the year with the Annunciation, we 
 should be reminded by thwcew birth of Nature of tlie regene- 
 ration of Human Nature ; beginning it with Advent and 
 Christmas, we have a more keen reminder of that humiliation 
 of God the Son, by wliich the new birth of the world was 
 accomplished. And as we number our years, not by the age 
 of the world, nor by the time during which any earthly sove- 
 reignty has lasted, but by the age of the Christian Church 
 and the time during which the Kingdom of Christ has been 
 established upon earth, calling each " the Year of our Lord," 
 or "the Year of Grace ;" so we begin every year with the 
 season when grace first came by our Lord and King, through 
 His Advent in the humility of His Incarnation. 
 
 In very ancient times the season of Advent was observed 
 as one of special prayer and discipline. As already stated, 
 the Council of Ma(;on in its ninth Canon directs the general 
 observance by the Clergy of the Jlonday, Wednesday, and 
 Friday fast-daj's, of which traces are found at an earlier 
 period : aud the Capitulars of Charlemagne also speak of a 
 forty days' fast before Christmas. The strict Lenten observ- 
 ance of the season was not, however, general. Amalarius, 
 writing in the ninth century, speaks of it as being kept in 
 that way only by the religious, that is, by those who had 
 adopted an ascetic life in monasteries, or elsewhere : and the 
 principle generally carried out appears to have been that of 
 multiplying soknm services,' and of adopting a gi'eater reserve 
 in the use of lawful indulgences. Such an observance of the 
 season still commends itself to us as one that will form a fit- 
 ting prefix to the joyous time of Christmas : and one that 
 will also be consistent with that contemplation of our Lord's 
 Second Advent which it is impossible to dissociate from 
 thoughts of His First. In the system of the Church the 
 Advent Season is to the Christmas Season what St. John the 
 Baptist was to the First, and the Christian Ministry is to the 
 Second, Coming of our Lord. 
 
 § Thi^ First Sunday in Advent. 
 The four Sundays in Advent sot forth, by the Holy 
 
 1 Ovir own Church had .special Eitistles and Gospels for the Wednesdays 
 and Fiidays in Advent until the Reformation. Tlicy were not always the 
 same in the three national Slissals. 
 
 Scriptures appointed for them, the Majesty of our .Lord's 
 Person and Kingdom. Christmas is to represent before us 
 the lowliness to which the Eternal God condescended to stoop 
 in becoming Man : and we begin on that day the detailed 
 observance of each great Act in the mj-stery of the Incarna- 
 tion. Before coming to Bethlehem and seeing the Holy 
 Child in the manger, we are bidden to look on the glory 
 which belongs to Him ; and, ere we look upon the Babe of 
 the humble Virgin, to prepare our hearts and minds for the 
 sight by dwelling on the keynote which sounds in our ears 
 through Advent, "Behold, thy King cometh :" a meek and 
 lowly Babe, but yet Divine. 
 
 In this spirit the old Introit for the First Sunday was 
 chosen, " Unto Thee lift I up mine eyes : my God, I have 
 put my trust in Thee ..." though not without reference 
 also to the humble dependence upon His Father with which 
 the Sou of God took human nature, and all its woes, upon 
 Him. Lifting up our eyes to the Holy Child, we behold Him 
 from afar, and '* knowing the time, that now it is high time 
 to awake out of sleep," we hear the cry, "Behold, the Bride- 
 groom cometh," to His Church in a first Advent of Humilia- 
 tion and Grace, and a second Advent of Glory and Judgement. 
 For each Advent the Church has one song of welcome, 
 " Hosanna to the Son of David ; Blessed is He that cometh 
 in the Name of the Lord ; Hosanna in the highest. Even so 
 come. Lord Jesus." 
 
 The Christian year opens, then, on this Sunday with a 
 direct re-presentation of our Lord Jesus Christ to us in His 
 Human Nature, coming to visit us in great humility in "this 
 mortal life," as well as iu His Divine Nature, to be the Object 
 of our Adoration. We cannot do otherwise than love the 
 Babe of Bethlehem, the Child of the Temple, the Son of the 
 Virgin, the Companion of the Apostles, the Healer of the Sick, 
 the Friend of Bethany, the Man of Sorrows, the Dying 
 Crucified One ; but we must adore as well as love ; and 
 recognize in all these the triumphant King of Glory Who 
 reigns over the earthly Sion, and over the he.avcnly Jerusalem. 
 No contemplation of the Humility of the Son of Man must 
 divert our eyes from the contemplation of His Infinite 
 Majesty of AVhom the Father saith ■when He bringeth in the 
 First-Begotten into the world, "Let all the angels of God 
 worship Him." 
 
 Inteoit. — Unto Thee, O Lord, will I lift up my soul ; my
 
 Cljc %cconD auD CfjirD ^imDaps in aDUcnt 
 
 247 
 
 * A.D. 1549. 
 
 The Second Sunday in Advent. 
 
 "Doininka II. Adventus Domini. 
 *THE COLLECT. 
 
 BLESSED Lord, Who hast caused all holy 
 Scriptures to be written for our learning ; 
 Grant that we may in such wise hear them, read, 
 mark, learn, and inwardly digest them, that by 
 patience, and comfort of Thy holy Word, we 
 may embrace, and ever hold fast the blessed hope 
 of everlasting life, which Thou hast given us in 
 our Saviour Jesus Christ. Amen. 
 
 'THE EPISTLE. Rom. xv. 4-18. 
 
 WHATSOEVER things were written afore- 
 time, were written for our learning ; that 
 we through patience, and comfort of the Scrip- 
 tures, might have hope. Now the God of 
 patience and consolation grant you to be like 
 minded one towards another, according to Christ 
 Jesus : that ye may with one mind, and one 
 mouth, glorify God, even the Father of our 
 Lord Jesus Christ. Wherefore receive ye one 
 anotlier, as Christ also received us, to the glory 
 of God. Now I say, that Jesus Christ was a 
 minister of the circumcision for the truth of God, 
 to confirm the promises made unto the fathers ; 
 
 ' S. S. S. 
 
 >i«as P. B. 
 12-18. 
 
 Ron. 
 Col. 3- 
 
 And that the Gentiles might glorify God for His 
 mercy ; as it is written. For this cause I will 
 confess to Thee among the Gentiles, and sing 
 unto Thy Name. And again he saith, Eejoice, 
 ye Gentiles, with His people. And again. Praise 
 the Lord, all ye Gentiles, and laud Him, all ye 
 people. And again, Esaias saith. There .shall be 
 a root of Jesse, and He that sliall rise to reign 
 over the Gentiles, in Him shall the Gentiles trust. 
 Now the GoD of hope fill you with all joy and 
 peace in believing, that ye may abound in hope, 
 through the power of the Holy Ghost. 
 
 ■'THE GOSPEL. S. Luke xxi. 25-33. 
 
 AND there shall be signs in the sun, and in 
 -^-J- the moon, and in the stars ; and upon the 
 earth distress of nations, with perplexity, the sea 
 and the waves roaring ; men's hearts failing them 
 for fear, and for looking after those things which 
 are coming on the earth : for the powers of 
 heaven shall be shaken. And then shall they see 
 the Son of !Man coming in a cloud with power 
 and great glory. And when these things begin 
 to come to pass, then look up, and lift up your 
 
 ■'S.i.JJ 
 
 asP. n. 
 
 Kcm.iii. 
 
 llatt.ii. 
 
 S-IO. 
 
 
 Eastern. 
 
 Luke 
 
 13- IO-17- 
 
 
 heads ; for your redemption draweth nigh. And 
 He spake to them a parable. Behold the fig-tree, 
 and all the trees ; when they now shoot forth, 
 ye see and know of your own selves that summer 
 is now nigh at hand. So likewise ye, when ye 
 see these things come to pass, know ye that the 
 Kingdom of God is nigh at hand. Verily I say 
 unto you. This generation shall not pass away, 
 till aU be fulfilled : heaven and earth shall pass 
 away ; but My words shall not pass away. 
 
 O 
 
 The Third Sunday in advent. 
 
 'Dominica III. Adventus Domini. 
 /THE COLLECT. 
 LORD Jesu Christ, Who at Thy first 
 coming didst send Thy messenger to pre- 
 
 ' Sar. 
 
 /A.D. 1661. 
 
 God, I have put my trust in Thee : let me not be con- 
 founded, neither let mine eneniiea triumpl\ over me. Ps. 
 Shew me Thy ways, Lord, and teach me Thy p-iths. G lorj' be. 
 [Tlio Introits hero given throughout arc translated from 
 those of the Salisbury Missal, the name "Office " being used 
 instead of "Introit" in all Anglican Missals. The mode in 
 which it was sung was to sing first the Office, e.g. "Unto 
 Thee . . . over me," then the Psalm, e.fj. "Shew me . . . 
 Thy paths," tlien the Gloria, and then the Oihce again. In 
 Churches where there were llulers of tlie Choir, and tlie Ser- 
 vice was of a more elaborate character, the Office w.as repeated 
 three times, instead of twice, on Sundays and Festivals.] 
 
 § The Second Sunday in Advent. 
 
 The note sounded by the Gospel of tliis Second Sunday is, 
 "The Kingdom nf God is nigh at hand." As the Kingdom 
 of Grace it is in tlie midst of us, so that the signs of its sum- 
 mer beauty and strength are vi9il)le to everj- eye tliat will 
 look for tliem ; as the Kingdom of the Second Coming, it is 
 nigh at hand to all, for all must soon pass out of the one into 
 the other. And what though the latter be terrible to con- 
 template, "men's hearts failing them for fear"? One has 
 arisen to reign even over the Gentiles, and in Him shall tht' 
 Gentiles trust. The patience and comfort of (lod's Holy 
 AVord, the Personal and the written Word, give the (^hurch 
 sure faith to look up and lift up its head. kiicAving that its 
 redemption draweth nigh. " liecausc thou hast kept the word 
 
 of My patience, I also will keep thee from the hour of tempta- 
 tion which shall come upon all the world to try them that 
 dwell upon the earth. " [Rev. iii. 10.] 
 
 The continuity of the Church under the Old and New Dis- 
 pensation is strongly shewn in both tlio Ejiistle and the 
 Gospel for this Sund.ay. In the first, the Monarchy of Christ 
 over each Dispensation is set forth : in the second, the Parable 
 of our Lord points to the Summer, which was to begin at His 
 passing aw.ay. " Lo, the winter is past, the rain is over and 
 gone; the flowers appear on the earth; the time of the sing- 
 ing of liirds is come, and the voice of the turtle is heard in 
 our land ; the fig-tree putteth forth her green figs. Arise, 
 my love, my fair one, .-jiul come aw.iy." [Cant. ii. 11-13.] 
 It looks, also, beyond to that time when the Tree of Life will 
 give its fulness of fruit, and the Kingdom of God be known in 
 that phase of its continuous existence in which His serv.ants 
 shall serve Him, and shall see His face Who li.as been their 
 Redemption. 
 
 Introit.— Behold, people of Sion, the Lord will come to 
 save the nations : and the Lord shall cause His glorious voice 
 to be heard, and gladness shall bo in your hearts. Ps. Hear, 
 Thou Sheplierd of Israel, Thou that leadest Joseph like a 
 sheep, (ilory be. 
 
 § The Third Sunday in Advent. 
 The Signs of Christ's Presence with His Church are shewn
 
 248 
 
 Cbe Cf)itD ^unDai? in aotient. 
 
 pare Thy way before Thee ; Grant that the 
 ministers and stewards of Thy mysteries may 
 likewise so prepare and make ready Thy way, by 
 turning the hearts of the disobedient to the wis- 
 dom of the just, that at Thy second coming to 
 judge the world we may be found au acceptable 
 people in Thy sight, Who livest and reignest with 
 the Father and the Holy Spirit, ever one God, 
 world without end. Amen. 
 
 "THE EPISTLE. 1 Cor. iv. 1-5. 
 
 IET a man so account of us, as of tlie ministers 
 -i of Christ, and stewards of the mysteries 
 of God. ]\Ioreover, it is required in stewards, 
 that a man be found faithful. But with me it 
 is a very small thing that I should be judged of 
 you, or of man's judgement : yea, I judge not 
 mine own self. For I know nothing ''by myself. 
 
 "S. S.g. asP. E. 
 Kornart. Fhil, 4. 
 4-7- 
 
 hasttrn. i Tun. 
 I. 15-17. 
 
 b i.t. "agaiiibt my- 
 self." 
 
 [ yet am I not hereby justified ; but He that 
 judgeth me is the Lord. Therefore judge 
 nothing before the time, until the Lord come. 
 Who both will bring to light the hidden things 
 of darkness, and will make manifest the counsels 
 of the hearts ; and then shall every man have 
 praise of God. 
 
 ^THE GO.SPEL. S. Matt. xi. 2-10. 
 
 "VrOW when John had heard in the prison the 
 -i-N works of Christ, he sent two of his 
 disciples, and said unto Him, Art Thou He that 
 should come, or do we look for another ? Jesus 
 answered and said unto them, Go and shew John 
 again those thinc/s which ye do hear and see : The 
 blind receive their sight, and the lame walk, the 
 lepers are cleansed, and the deaf hear, the dead 
 are raised up, and the poor have the Gospel 
 preached to them : And blessed is he whosoever 
 shall not be offended in Me. And as they 
 
 c £. 11. g. as P. B. 
 
 R<''iiLtrt. John I. 
 19-.-3. 
 
 Jl>islertt. Luke 
 14. 1&-24. 
 
 departed, Jesus began to say unto the multitudes 
 concerning John, What went ye out into the wil- 
 derness to see ? a reed shaken with the Tvind ? 
 But what went ye out for to see ? a man clothed 
 in soft raiment? behold, they that wear soft 
 clothing are in kings' houses. But what went ye 
 out for to see ? a prophet 1 yea, I say unto you, 
 and more than a prophet. For this is he of 
 whom it is written. Behold, I send My mes- 
 senger before Thy face, which shall prepare Thy 
 way before Thee. 
 
 by the Scriptures of to-day as a continuation of the truth 
 enunciated on the Second Sunday, that the Kingdom of God 
 is nigh at hand. "Wlietlier or not tlie faith of John the 
 Baptist in the Lamb of God was imperfect, there were reasons 
 wliy the faith of others should be made more perfect by me.ans 
 of the message M-hich he sent to Jesus, "Art Thou He that 
 should come, or do we look for another?" There was no out- 
 ward show to signify the Infinite Glory that was dwelling in 
 the lowly-born and lowly-living Man Who was in the midst 
 of tliem. If indeed this Was He that was to come, where 
 was the fulfilment of all the well-known prophecies about the 
 Majesty of the JlessiaU ? For evidence, Christ did not trans- 
 figure His human Person before the multitude, and exhibit to 
 them au unbearable glory, that would be as convincing as the 
 burning bush, or the fire of Sinai : but "in the same hour He 
 cured many of their infirmities and plagues, and of evil spirits ; 
 and unto many that were blind He gave sight " [St. Luke vii. 21 ] : 
 and when He had done this His answer to the messengers was, 
 " Go and shew John again those things which ye do hear and 
 see." It was thus the King's Presence was to be manifested 
 among that generation. ' ' Say to them that are of a fearful 
 heart, Be strong, fear not : behold, your God v ill come with 
 vengeance, even God with a recompence : He will come and 
 save you. Then the eyes of the blind shall be opened, and 
 the ears of the deaf shall be unstopped ; then shall the lame 
 man leap as an hart, and the tongue of the dumb siug ; for 
 in the wilderness shall waters break out, and streams in the 
 desert." [Isa. xxxv. 4-6.] It is also in His work of healing 
 that the same Saviour manifests His continued Presence with 
 His Church. As He sent forth His agents then to carry on 
 His work, in the person of Apostles, so does He send forth 
 the ministers and stewards of His mysteries now. The one 
 and the other both act by His authority, are endowed with 
 His power, and do His work. As His ministers they have 
 in past generations opened the eyes of the spiritually blind, 
 healed spiritual infirmities by the ministration of their 
 Master's grace, and made life-giving streams of Sacramental 
 power to spring np in the -wildernesses and deserts of the 
 world. As, therefore, the Dirine power gave evidence of the 
 Divine Presence to those who were sent to ask, "Art Thou 
 He that should come?" so the Divine power still gives 
 evidence that the promise is fulfilled, ' ' Lo, I am with you 
 alway, even to the end of the world." The hearts of the dis- 
 obedient are turned to the wisdom of the just, the children of 
 
 men are made the children of God, souls are absolved by the 
 Word of our God and Saviour pronounced at His bidding and 
 by His agents, lively stones are being continually built up 
 into the Temple of the Holy Ghost, which is the Jlystical 
 Body of Christ ; and in all tliese ways the perpetual Presence 
 of " Him that should come " is manifested, witli as convincing 
 an evidence as if our eyes beheld Him i"eigning on a visible 
 Throne of Glory. 
 
 This \new of these Scriptures shews their connection with 
 the Advent Ordination : and it was this view, doubtless, 
 which led Bishop Cosin to compose the Collect that we now 
 use in the place of a short one which stood here until 1(361, in 
 these words : " Lord; we beseech Thee give ear to our prayers, 
 and by Thy gracious visitation lighten the darkness of our 
 hearts, by our Lord Jesus Christ." This ancient Collect is 
 erased in the Durham Book, and our present one written 
 against it in the margin.^ 
 
 The Advent Ember Days are the Wednesday, Friday, and 
 Saturday after St. Lucy's Day, which is December 13th. 
 They alwaj-s occur, therefore, in the third week of Advent, 
 and their relative position in regax-d to Advent Sunday is 
 shewn by the following Table : — 
 
 Advent Sunday. 
 
 Ember Wednesday. 
 
 Novenilur -7. 
 
 „ 23. 
 
 ., 29. 
 
 30. 
 
 Deceiiiljor 1. 
 
 2. 
 
 „ S. 
 
 December 1 4. 
 
 „ Hi. 
 „ 17. 
 
 IS. 
 
 19. 
 
 20. 
 
 As December 17th must thus always come in Ember Week, 
 the Ember Collect should always be used from the Saturday 
 Evensong preceding the 17th, according to the rule shewn at 
 page 237, on whatever day of the week the 17 th may happen 
 to fall. 
 
 Introit. — Rejoice in the Lord .nlway : and again I s.ay. 
 Rejoice. Let your moderation be known unto all men. The 
 Lord is at hand. Be careful for nothing : but in every thing 
 
 1 The first Ember Collect was also composed by Bishop Cosin.
 
 Cf)C jFourtf) %unDap in aoticnt. 
 
 249 
 
 Thk Fourth Sunday in Advent. 
 
 Dominica IV. Adventns Domini, ad Missam, 
 
 o 
 
 THE COLLECT. 
 LOKD, raise up (we pray Tliee) Thy power, 
 and come among us, and with great might 
 succour us ; that whereas, through our sins and 
 wickedness, we are sore let and hindered in run- 
 ning the race that is set before us. Thy bountiful 
 grace and mercy may speedily help and deliver 
 us; through the satisfaction of Thy Son our Loed, 
 to Whom with Thee and the Holt Ghost be 
 honour arid glory, world without end. Amen. 
 
 " S. g. B. Greg. 
 Dom. i. ante Nat. 
 Dom. Gelas. 80 
 Or.it, ii. de Adv. 
 Dom. Mur. i. 6S0. 
 
 "ORATIO. 
 TJ^ XCITA, qusesumus, Domine, potentiam Tuam 
 -L-^ et veni, et magna nobis virtute succurre ; 
 ut per auxilium gratia^ Tuas quod nostra peccata 
 prrepediunt, indulgentia Tuse propitiationis accel- 
 eret. Qui vivis et regnas cum Deo Patee. 
 
 'THE EPISTLE. Phil. iv. 4-7. 
 
 EEJOICE in tlie Loed alway, and again I say, 
 Kejoice. Let your moderation be known 
 unto all men. The Lord is at hand. Be care- 
 ful for nothing : but in every thing, by prayer 
 and supplication with thanksgiving, let your 
 
 * S. 39. Jg. as P. I!. 
 Roman. I Cor. 
 4- i-S- 
 Eastern. Heb. 
 
 It. 2. Si 10. 32-40. 
 
 requests be made known unto God. And the 
 peace of God, which passeth all understanding, 
 shall keep your hearts and minds through Cheist 
 Jesus. 
 
 'THE GOSPEL. S. Jolm i. 19-2S. 
 
 THIS is the record of John, when the Jews 
 sent Priests and Levites from Jerusalem to 
 ask him, Who art thou? And he confessed, and 
 denied not ; but confessed, I am not the Christ. 
 And they asked him, AVhat then '\ Art thou Elias? 
 And he saitli, I am not. Art thou tJiat Prophet? 
 And he answered, No. Then said they unto him, 
 Who art thou ? that we may give an answer to 
 them that sent us. What sayest thou of thyself? 
 He said, I am the voice of one crying in the wil- 
 derness, Make straight the way of the Loed, as 
 
 f S. 15. 1g. as p. B. 
 RointTH. Luke 
 
 said the prophet Esaias. And they which were 
 sent were of the Pharisees. And they asked 
 him, and said unto him, Why baptizest thou then, 
 if thou be not that Christ, nor Elias, neither 
 that Prophet? John answered them, saying, I 
 baptize with water : but there standeth One 
 among you, Whom ye know not : He it is Who 
 coming after me is preferred before me. Whose 
 shoe's latchet I am not worthy to unloose. These 
 things were done in Bethabara beyond Jordan, 
 where John was baptizing. 
 
 by prayer and supplication, let your requests be made known 
 unto God. Ps. And the peace of God, which passeth all 
 understanding, shall keep your hearts and minds. Glory be. 
 
 § The Fourth Sunday in Advent. 
 
 On this Sunday, the close approach of the King of Glory to 
 His kingdom of grace is heralded by Scriptures of which the 
 pointed words are, "The Lord is at hand, " " JIake straight the 
 way of the Lord." The Collect has lost its Gregorian pointed- 
 ness by a return to its Gelasian form, which makes the whole 
 a prayer for the Presence of God the Father, instead of what 
 it was in the Pre-Reformation books, one for the Coming 
 among us of the Incarnate Son. The alteration was pro- 
 bably made under a strong impression of the trutli that all 
 prayer should be addressed to the Father througli the Son ; 
 .ind also with reference to the words spoken by our Lord 
 immediately after He had given the command respecting 
 praj'er, and had promised a return of His own Presence, " If 
 a man love Me, lie will keep My words, and My Father will 
 love him, and \Vc will come unto Him, and make Our .abode 
 with him." [S. .Tohn xiv. 2:i. ] In Collect and Scriptures the 
 Church sounds her last herald-notes of tlie season wliich pre- 
 cedes Christmas ; and we seem to iiear the cry of the pro- 
 cession as it draws nearer .and nearer, "The P.ridegroom 
 Cometh ; go ye forth to meet Him." It is a cry that should 
 bring peace and joy to her children. " Kejoice in the Lord 
 alw,ay," for "One standeth among you," even now, Wiio 
 brings down from on high "the peace of God, which passeth 
 all understanding." 
 
 A very striking .accidental coincidence with this joyous 
 tone of tlie Fourth Sunday in Advent occurs in the First 
 Lesson for Christmas Kve, " Arise, shine, for thy Light is 
 come, and the glory of the Lord is risen upon thee. For, 
 behold, d.arkntss shall cover tlie eartli, and gross d.arkncss 
 the people : but the Lord sh.all arise upon thee, and His glory 
 shall be seen upon thee." The words souud like .an answer 
 from heaven to the prayers of Advent, that the Light would 
 vouchsafe to come, and illuminate the Church with His I're- 
 sencc. Other words which follow are equally striking, and 
 offer themselves as a benediction of the Christmtis decorations 
 
 which have just been completed: "The glory of Lebanon 
 
 shall come unto thee, the fir-tree, the pine-tree, and the box 
 together, to beautify the jjlace of My sanctuary ; and I will 
 make the place of My feet glorious." 
 
 Introit.— Remember me, Lord, according to the favour 
 that Thou bearest unto Thy people : O visit me with Thy 
 f.alvation ; that I may see the felicity of Thy chosen ; and 
 rejoice iu the gladness of Thy people, and give thanks with 
 Thine inheritance. J's. We have sinned with our fathers : we 
 have done amiss, and dealt wickedly. Glory be. , 
 
 [The following Antiphons to the Magnificat -nere formerly 
 sung during tlie third and fourth weeks of Ailveut. In later 
 times two others were added, one for the Festival of St. 
 1'homas, and another iu which the name of the Blessed Virgin 
 was used as we are not now accustomed to use it. But the 
 original set of Antiphons appears to h.ave consisted of these 
 seven, the first being .sung on December 16th, which is still 
 marked "0 .S.apientia" in the Calendar, .and none being used 
 on tlie I'ostival of St. Thomas, or on Christmas Eve, the latter 
 not being part of the Advent season. The d.ates on which 
 they would thus fall are aliixed to each Antiphon. References 
 are also appended to the pass.ages of Holy Scripture that con- 
 tain or ilhistr.ato the respective titles of our Lord on which 
 each Antiphon is founded, as these Antiphons are excellent 
 examples of the manner in which Scriptural ideas and words 
 may be used iu direct acts of Adoration. 
 
 December IGlh. [Ecelus. xxiv. 3 ; Wisd. viii. 1. Comp. 1 
 Cor. i. 24 ; Prov. i-ix.] 
 
 O 'Wisdom, which didst Sapientia qua; ex ore 
 
 come fortli. from the mouth of Altissiiui prodisti, .attingens a 
 
 the Most High, reaching from fine usque ad fiuem, fortiter 
 
 the one end of .all tilings to suaviterque disponens omnia ; 
 
 the other, .and ordering tlicni veni ad docendum nos viam 
 
 with sweetness and might : prudentia;. 
 Come, that Thou mayest teach 
 us the way of understanding.
 
 250 
 
 Christmas Day. 
 
 THE NATIVITY OF OUR LORD, OR THE BIRTH-DAY OF CHRIST. 
 COMIIOXLT CALLED 
 
 CHRISTMAS DAY. 
 
 "Dies Nalicitatis Domini. 
 
 *THE COLLECT. 
 ALMIGHTY God, Who hast given us Thy only- 
 -lJ>- begotten Son to take our nature upon 
 Him, and as at this time to be born of a pure 
 Virgin ; Grant that we being regenerate, and 
 made Thy cliildren by adoption and grace, 
 may daily be renewed by Tliy Holy Spirit; 
 through the same our Lord Jesus Christ, AVho 
 liveth and reigneth with Tlioe and the same 
 Spirit, ever one God, world without end. Amen. 
 
 b A.D. 1549. 
 c Mo2.irabic Bre- 
 viary at Laudb. 
 
 r'~r^OMINE jESuCHEiSTE,QuiexPATEE Deus 
 L J—^ magnus, pro nobis dignatus es nasci ex 
 liomine parvus, ut per Te factus, per Te salvaretur 
 sine dubio niundus; projiitius esto et miserere 
 nobis ; nosque a mundauis contagiis munda, et in 
 hoc mundo mundos uos esse constitue, Qui non ju- 
 dicare, sed salvare venisti, ut nobis parvulus natus, 
 nobisque filius datus, in Te et regenerationis 
 ortum et adoptionis mereamur consequi donum. 
 Amen. Per misericordiam Tuam Deus noster.] 
 
 ''THE EPLSTLE. Heb. i. 1-12. 
 
 GOD, Who at sundry times and in divers man- 
 ners spake in time past unto the fathers by 
 the ijrophets, hath in these last days spoken unto 
 us by His Son, "\Miom He hath appointed Heir 
 of all things, by Whom also He made the worlds ; 
 
 a>t. 
 
 Mass: 
 
 m- Rom. 
 Midnit:ht 
 Titus 2. 
 Daybreak 
 Titus 3. 4-7- 
 
 S. g. Mass 0/ 
 n.ir: Heb. i. i-n. 
 
 if- 
 jV.iss 
 Heb. I 
 
 Roman. 
 of Day: 
 1-12. 
 
 Who being the brightness of His glory, and the 
 express image of His Person, and upholding all 
 things by the word of His power, when He had 
 by Himself purged our sins, sat down on the 
 right hand of the Majesty on high ; being made 
 
 December nth. [Exotl. iii. 14; John viii. 5S.] 
 
 Lord of lords, and Leader Adonai, et dux domus 
 of the liouse of Israel, Who Israel, qui Moysi in igue flam- 
 didst appear unto Moses in a maj rubi apparuisti, et in Sina 
 flame of lire in the bush, and legem dedisti ; veni ad redi- 
 gavest Thy law in Sinai : mendum nos in brachio ex- 
 Come, that Thou mayest re- tento. 
 deem us with Thy stretched- 
 out arm. 
 
 December ISth. [Lsa. xi. 10; Rev. xxii. 16.] 
 
 Root of Jesse, which Radix Jesse, qui stas in 
 
 standest for an ensign of the siguuni populorum ; super 
 
 people, before whom kings quem continebunt reges os 
 
 shall shut their mouths, suum, quem gentes depreca- 
 
 and to wliom the Gentiles buntur ; veni ad liberandum 
 
 shall seek ; Come, that Tliou nos : jam noli tardare. 
 mayest deliver us ; tarry not, 
 we beseech Thee. 
 
 December IQth. [Isa. xxii. 22; Rev. iii. 7 ; Isa. xlii. 7.] 
 
 Key of David, and Sceptre Clavia David, et Seep- 
 
 of the liouse of Israel : Thou trum domus Israel ; qui aperis 
 
 Who openest and no man sliut- et nemo claudit, claudis et 
 
 teth, Who shuttest and no man nemo aperit ; veni et educ 
 
 openeth ; Come, tliat Thou vinctum de domo carceris, 
 
 mayest bring forth from the sedeiitem in tenebris et umbra 
 
 prison-house him thatis bound, mortis, 
 sitting in darkness and in the 
 sliadow of death. 
 
 December 20th. [Wisd. vii. 2G ; Heb. i. 3 ; iMal. iv. 2.] 
 
 dawning Brightness of the O oriens Splendor Incis oster- 
 
 everlasting Light, and Sun of iiai et Sol justiti* ; veni et 
 
 Righteousness : Come, that illumina sedentes in tenebris 
 
 Thou mayest enlighten tliose et umbra mortis, 
 who sit in darkness and in the 
 shadow of death. 
 
 December 22iid. [Hag. ii. 7.] 
 
 King and Desire of all Rex gentium et Desidera- 
 
 nations, the Coi'ner-Stoue unit- tus earum, lapisque angularis 
 
 ing all in one : Come, that qui facis utraque unum ; veni, 
 
 Thou mayest save man, whom salva hominem quem de limo 
 
 Thou hast formed out of the formasti. 
 ground by Thy hand. 
 
 December 2Zrd. [Isa. vii. 14; Matt. i. 23.] 
 
 O Emmanuel, our King and Emmanuel, Rex et Legifer 
 our Lawgiver, the Expectation noster, expectatio gentium et 
 and the Saviour of the CJen- salvator earum ; veni ad sal- 
 tiles : Come, that Thou may- vandum nos, Domine Deus 
 est save us, Lord our God. noster.] 
 
 CHRISTMAS DAY. 
 
 The Festival of Christmas was observed at a very early 
 period in the Church, as indeed it could hardly but be ; for 
 that which brought the joy of angels within reach of men's 
 ears, could not but have been devoutly and joyously remem- 
 bered by Christians, year by year, when they came fully to 
 understand the greatness of the event. St. Chrysostom, in a 
 Cln'istmas homily, speaks of the festival as being even then, 
 in the fourth century, one of great antiquity ; and, in an 
 Epistle, mentions that Julius I. [.^.D. 337-352] had caused 
 strict inquiry to be made, and had confirmed the observance 
 of it on December 25th. There are sermons extant which 
 were preached upon this day by Gregory Nazianzen and St. 
 Basil, in the same century. It is spoken of by Clemens 
 Alexandrinus, who died in the beginning of the third century, 
 a little more than a hundred years after the death of St. John ; 
 and it was on a Christmas Day, we are told, that a Tihole 
 church full of martyrs was burnt by Maximiu in Nicomedia. 
 
 In the primitive age of the Church this Festival was more 
 closely associated with the Epiphany than it has been in later 
 times. The actual Nativity of Christ was considered as His 
 first Manifestation, and the name "Theophania" was sometimes 
 given to the day on which it was commemorated, as %vell as 
 to the twelfth day afterwards, when the end of the Christmas 
 Festival is celebrated with other memorials of the appearance 
 of God among men. Most of the fathers have left sermons 
 which were preached on Christmas Day, or during the con- 
 tinuance of the festival ; and secular decrees of the Chris- 
 tian Emperors, as well as Canons of the Church, shew that it 
 was very strictly observed as a time of rest from labour, of 
 Divine worship, and of Christian hilarity. 
 
 The ancient Church of England welcomed Christmas Day 
 with a special service on the Vigil, a celebration of the Holy 
 Communion soon after midnight, another at early dawn, and 
 a third at the usual hour of the midday mass. The first two 
 of these services were omitted from the Prayer Book of 1549, 
 and the third from that of 1552. But an early Communion, 
 as well as the usual midday one, has always been celebrated 
 in some of the greater churches on Christmas Day, and custom 
 has revived the midnight celebration also, in addition to the 
 ordinary Evensong of Christmas Eve. The midnight celebra- 
 tion commemorates the actual Birth of our Lord ; the early 
 morning one its revelation to mankind in the persons of the 
 shepherds ; that at midday the Eternal Sonship of the Holy 
 Child Jesus. 
 
 The Collect .at the Early Communion in the first Prayer 
 Book was that of Christmas Eve in the Salisbury Missal : the 
 Epistle and Gospel being the first of the ancient three. 
 
 Early Commvvion. First Christmas Eve. Salisbury 
 
 Prayer Book of 1549. Use. 
 
 OC4od, Whichmakestusglad Deus, qui nos redemptionis 
 
 with the yearly remembrance nostra annua expectatione
 
 Cfjcistmas Day. 
 
 251 
 
 so much better tlian the angels, ag He hath by 
 inheritance obtained a more excellent name than 
 they. For unto which of the angels said He at 
 any time, Thou art My Son, this day have I 
 begotten Thee 1 And again, I will be to Him a 
 Father, and He shall be to Me a Son? And 
 again, when He bringeth in the first-begotten 
 into the world. He saith. And let all the 
 angels of God worship Him. And of the 
 angels He saith, Who maketh His angels 
 spirits, and His ministers a flame of fire. But 
 unto The Son He saith, Thy throne, O God, 
 
 is for ever and ever ; a sceptre of righteousness 
 is the sceptre of Thy kingdom : Thou hast loved 
 righteousness, and hated iniquity ; therefore God, 
 «'£)!■ Thy God, hath anointed Thee mth the oil of 
 gladness above Thy fellows. And, Thou, Lord, 
 in the beginning hast laid the foundation of the 
 earth ; and the heavens are the works of Thine 
 hands : they shall perish, but Thou remainest ; 
 and they all shall wax old as doth a garment ; and 
 as a vesture shalt Thou fold them up, and they 
 shall be changed ; but Thou art the same, and 
 Thy years shall not fail. 
 
 "THE GOSPEL. S. John i. 1-U. 
 
 IN the beginning was the Word, and the Word 
 was with God, and the Word was God. 
 The same was in the beginning with God. All 
 things were made by Him ; and without Him 
 was not any thing made that was made. In Him 
 was Life, and the Life was the Light of men. 
 And the Light shineth in darkness, and the 
 darkness comprehended it not. There was a man 
 sent from God, whose name tvas John. The 
 same came for a witness, to bear witness of 
 the Light, that all men through Him might 
 believe. He was not that Light, but was sent to 
 bear witness of that Light. That was the true 
 
 '" s. g. B- ^<""- 
 
 an. Midniglit 
 
 Mass : Luke 2. 
 Daybreak 
 Luke e. 
 Mass o/ 
 Day : Jolin i. 1-14. 
 £aslern. Matt. 
 I. 18-25. 
 
 Mass : 
 15-20. 
 
 Light, Which lighteth every man that cometh 
 into the world. He was in the world, and the 
 world was made by Him, and the world knew 
 Him not. He came unto His own, and His own 
 received Him not. But as many as received 
 Him, to them gave He power to become the sons 
 of God, even to them that believe on His Name : 
 which were born, not of blood, nor of the will of 
 the flesh, nor of the will of man, but of God. 
 And the Word was made flesh, and dwelt among 
 us (and we beheld His glory, the glory as of the 
 Only-begotten of the Father) full of grace and 
 truth. 
 
 of the birth of Thy only Son Iretiiicas : prresta : ut Unigeni- 
 
 Jesus Christ ; grant that as y\e turn tuum quern redemptorem 
 
 joyfully receive Him for our Iteti suscipimus : veuientein 
 
 Redeemer, so we may with quoque judicem securi videa- 
 
 sure confidence behold Him mus Dominum nostrum Jesum 
 
 when He shall come to be our Christum Filium tuum. Qui 
 
 Judge, Who 
 reigneth. 
 
 liveth and tecum. [Greg. In Vig. Nat. 
 Dom. ad Nonam. Gelas. ] 
 
 The ancient association of Christmas and Epiphany was 
 maintained in the Collect of the Salisbury Use, Ad Missam 
 in gain cantu. 
 
 Deus, qui banc sacratissi- OGod, Whomadestthismost 
 
 mam noctem veri luminis holy night to shine witli tlie 
 
 fecisti illustratione clarescere : brightness of the true Light : 
 
 da, qu»3umu3, ut cujus lucis Grant, we beseech Thee, that 
 
 mysteria in terra cognovimus, as we have known tlie mystc- 
 
 cj us quoque gaudiis in ca.'lo ries of that Light on earth, so 
 
 f)erfruamur. Qui tecum, we may have the fruition of 
 
 Greg. In Vig. Dom. in His joys in heaven. Who 
 
 Nocte. Gelas.] liveth. 
 
 It is most fit that the season so marked out by Angels by 
 songs of joy, such as had not been hcanl on earth since the 
 Creation, sliould also be observed as a time of festive gladness 
 by the Church, and in the social life of Christians. Christ 
 Himself instituted this festival when He sanctified the day 
 by tlicn first revealing His Human Natiire to the eyes of man- 
 kinil. The holy Angels witnessed to its separation for ever 
 as a day of days, when they proclaimed the Glory that was 
 then offered to God in the Highest by the restoration of per- 
 fect Manhood in the Virgin-born Jesus ; and the p(.acc tliat 
 was brouglit among men one.arth through the reunion of their 
 nature to God. The wliolo world has since recognized it as 
 the single point of history in whicli every age, every country, 
 every living man has an interest. It is to the Nativity of our 
 Lord that all the pages of the Bilde point as tlie centre on 
 which everything there recorded turns. Kings have lived ami 
 died ; empires have arisen and crumbled away ; great cities 
 have been built and destroyed ; countries peopled and again 
 laid desert ; and all this is to us almost as if it had never been. 
 Great as past events of history were to the generations in 
 which they occurred, to us they are of less practical impor- 
 tance than the everyday circumstances of our common life. 
 But the event which gives us the festival of Christmas was 
 one whoso interest is universal and unfading : one with which 
 we are as much concerned as w-cre the shepherds of Bethle- 
 hem : and which will be of no less imjiortance to the last 
 generation of men than it is to us. For it was in the ]>irth of 
 Christ tliat Earth was reunited to Heaven, and both made one 
 
 Kingdom of God above and below, as they were at the first 
 Creation. In it, separation of man from God was done away, 
 for One appeared Who in His own single Person was God, 
 belonging to Heaven, and ^Lan, belonging to earth. It was 
 not only the beginning of a new era, but it was the Centre of 
 all human history, the point of time to which the ages that 
 were gone had looked forward, and to which the ages that 
 were to come after must all look back ; the one day of days 
 which gathered all other times into itself, and stretching its 
 influence through every hour of human existence from the 
 Fall to the Judgement, makes for itself a history by connection 
 with which only can other histories have an eternal interest. 
 And so, even beyond the immediate influence of tlie Church, it 
 is found that the Christmas gladness of the Chiu'ch is reflected 
 in the world around : and a common instinct of regenerated 
 human nature teaches that world to recognize in Christmas 
 a season of unity and fellowship and goodwill, of happiness 
 and peace. 
 
 Introit. — Unto us a Child is born, unto us a Son is given, 
 and the government shall be upon His shoulder ; and His 
 name shall be called Wonderful. I's. Sing unto the Lord a 
 new song, for He liatli done marvellous things. Glory be. 
 
 THE THREE DAYS AFTER CHRISTMAS. 
 
 The position of the three days after Christmas Day is a 
 very remarkable one. Easter and Pentecost each have two 
 festive days following their principal day, the Sunday : and 
 in this respect Christmas, with its three festive days, is 
 l>laced on a similar though a more honoured footing. But at 
 i'laster and Pentecost the days are connected by name with 
 the festival itself, whereas, at Christmas, they are associated 
 with the names of Saints, in addition to that continued com- 
 memoration of the Nati\ity which belongs to them as to the 
 other days of the Octave. 
 
 Some explanation of this may be found in the vivid convic- 
 tions of the early Church respecting the close union between 
 Clirist and His pcojile, especially Ilis martyrs, through the 
 virtue of the Incarnation. Eusebius [viii. 10] speaks of the 
 martyrs of Alexandria as Xpiarorpdpoi, a name otherwise 
 familiar to us in the story of St. Christoplicr, and in the ajipel- 
 lation of Theophorus wliich was given by himself or others to 
 Ignatius : and St. Augustine, in one of his Sermons on St. 
 Stephen's Day, seems to adopt a strain of thought in accord- 
 ance with these names, when he says, "As Christ by being 
 born was brought into union with Stephen, so Stephen by 
 dying was brought into union with Christ." There was, 
 moreover, in the early Church (itself so familiar with a, life 
 of suffering) a profound sense of the continuous martyrdom
 
 252 
 
 ^aint ^tcpfjcn's Dap. 
 
 SAINT Stkphen's Day. 
 
 In Die Sancti Stephani. 
 
 THE COLLECT. 
 
 GEANT, O LoKD, that, in all our sufTeriugs 
 here upon earth for the testimony of Thy 
 truth, we may stedfastly look up to heaven, and 
 by faith behold the glory that sliall be revealed ; 
 and, being filled with the Holy Ghost, may 
 learn to love and bless our persecutors by the 
 example of Thy first JNIartyr Saint Stephen, who 
 prayed for his murderers to Thee, O blessed 
 Jesus, Who standest at the right hand of God to 
 succour all those that suffer for Thee, our only 
 Mediator and Advocate. Amen. 
 
 IT Then shall follow the Collect of the Nativitj', which 
 shall be said continually unto New year's Eve. 
 
 *FOR THE 
 V' Q TEPHEN,] being full of the Holy Ghost, 
 L O looked up stedfastly into heaven, and saw 
 the glory of God, and Jesus standing on the 
 right hand of God, and said. Behold, I see the 
 heavens opened, and the Son of Man standing on 
 the right hand of God. Then they cried out 
 with a loud voice, and stopped their ears, and 
 ran upon him with one accord, and cast him out 
 
 Nat. ! 
 ^lu^. ii. 
 
 !• Greg. 
 :. Sleph. 
 
 D\ 
 
 "OEATIO. 
 
 nobis, qusesumus, DoiiiXE, imitari quod 
 colimus, ut discamus et inimicos diligere, 
 quia ejus natalitia celebramus, qui novit etiam 
 pro persecutoribus exorare Dominum nostrum 
 Jesum Christum Filium Tuum Qui Tecum vivit 
 et resnat. 
 
 IT Alia de Nati'i'itate. 
 
 EPISTLE. 
 
 * S. g. 1§. Rem. 
 an. Acts 6. B-IO. 
 & 7. 54.60. 
 hastertt. Heb. 
 
 c Square brackets 
 .■ire used here and 
 elsewhere in the 
 Gospels and 
 Epistles to signify 
 th.it the words so 
 enclosed are not 
 in the Authorized 
 Version. 
 
 Acts vii. 55-60. 
 
 of the city, and stoned him : and the witnesses 
 laid down their clothes at a young man's feet, 
 whose name was Saul. And they stoned Stephen, 
 calling upon God, and saying, Loed Jesus, 
 receive my spirit. And he kneeled down, and 
 cried with a loud voice, Lord, lay not this sin to 
 their charge. And when he had said this, he 
 fell asleep. 
 
 which was involved in the earthly life of our Lord, both from 
 tlie intensity of the humiliation which He underwent in 
 becoming Man [non horruisti virginis uterum. Te Deum], 
 and also from tlie sorrows which were inherent in His human 
 nature as the bearer of all human woes. Hence they could 
 not lose sight, in those days, of the fact that the Holy Child 
 of Betlilehem was also the Man of Sorrows : and it is very 
 probable that this view of our Lord's Incarnation led to the 
 commemoration of the first Martyr who sufiered on the day 
 succeeding that on which his Master had entered on a life of 
 suffering, rather than on the anniversary of his martyrdom. 
 In connection with this view it is very observable, that at 
 the first taste of mart)'rdom, even before the sufl'ering of St. 
 Stephen, the Church pleaded the Divine Sonship and human 
 Infancy of our Lord : and although few of the Apostles are 
 likely to have known their Lord in His childhood (while His 
 mature years and His final work were familiar to all, and 
 His Ascent out of their sight as Man vividly fresh in their 
 memory), yet they speak of Him to the Father in their hour 
 of trouble as "Thy holy Child "Jesus," and seem thus to fall 
 back, so to speak, on the first days of the Incarnation more 
 than a third of a century before, rather than on their recent 
 knowledge of Him through Whom they praj"ed for strength to 
 do and bear all that was set before them. It may well have 
 been tliat St. Stephen was among them when the words of 
 that prayer were used. 
 
 Another e.xplanatiou is to be found in the RalionaJf of Du- 
 raudus [vii. 42]. The substance of this is, that Christ being 
 the Head to which all the members are joined, three kinds 
 of members are joined to Him by martyrdom : as mystically 
 signified in the Song of Songs [v. 10] by the words, "My 
 Belpved is white and ruddy, and the chiefest among ten 
 thousand." The first and chief order of martyrs he thus 
 considers to be those who, being baptized in blood, suffered 
 both in wiU and deed : the second, those who gave their wOl 
 up entirely to suffer, but yet escaped with life, and so accom- 
 plished a white martyrdom : the third, those who suffered but 
 had no drills of their own to sacrifice to God, as was the case 
 with the Holy Innocents. 
 
 One other view may be named ; which is, that as the second 
 half of the Christian year represents the Christian life founded 
 on the life of Christ, so the three days after Christmas repre- 
 sent the three ways of suffering, love, and purity, by which 
 the Incirnation bears fruit in the saints of God. St. Stephen 
 was the nearest to the King of Saints in His life of suffering, 
 St. John in His life of love, the Holy Innocents in His life of 
 purity. The first trod immediately in his Master's footsteps 
 of a martyr death in its most perfect form ; the second, l3ang 
 
 on Jesus' bosom in close communion with Him to the end of 
 His earthly life, followed Him closely ever after in His 
 heavenly example ; the third were the firstfruits of that holy 
 train whose innocence and purity admits them nearest to the 
 Person of their glorified Piedeemer, so that " they follow the 
 Lamb whithersoever He goeth. " 
 
 § St. Stephen. 
 
 Nothing is known of St. Stephen before his martyrdom be- 
 yond the solitary fact that he was one of the seven deacons 
 ordained by the Apostles when they began to divide oil the 
 lower portions of their ministerial functions, duties, and 
 cares. His eloquence, ready knowledge, heroic courage, are 
 strikingly exjiibited in the account given of his last hours in 
 tlie seventh chapter of the Acts. It may be that he is onlj' 
 a fair and average example of those wonderfully endowed men 
 who carried on Christ's work in the Apostolic age ; and that 
 the peculiarity of his martyrdom as being the first, and as 
 occurring vihile the Church was still confined ahnost within 
 the walls of Jerusalem, has given it the prominence of a 
 Scrijitural narrative. There were, doubtless, many others in 
 that holy band of Apostolic men, of whom it might have been 
 recorded that, "full of faith and power, they did great wonders 
 and miracles among the people ; " and many who sufl'ered as 
 boldly and as meekly as St. Stephen. Yet it is around the 
 head of the Proto-martyr aloue that Holy Scripture places 
 the nimbus of glory ; and however truly it may be the due of 
 others also, it is of St. Stephen only that the words are writ- 
 ten, " And all that sat in the council, looking stedfastly on 
 him, saw his face as it had liteu the face of an angel. " Hence 
 St. Chrj'sostom calls him the ^ricpavos or crown of the Church, 
 in respect to her martyrdoms. 
 
 Tlie dj'ing words of St. Stephen are also of a most saint-like 
 character, whether that character was common to the saintly 
 martyrs or not. The last words of his Master's Passion, 
 "Father, forgive them, for they know not what they do," 
 liave a parallel in the servant's, " Lord, lay not this sin to 
 their charge ;" aud the commendatory praj'er, "Lord Jesus, 
 receive my spirit," is the saint's version of the Son's cry, 
 " Father, into Thy hands I commend My spirit." 
 
 Such circumstances as these seem as if they were providen- 
 tially ordered, in part, as a monition to the Church of the 
 honour in which the martyrsof Christ wereeverafterto beheld; 
 to shew her that Christ was to be glorified in His saints, 
 through whom the lustre of His own Light was shed around 
 as planets disperse the light of the sun when it is beyond our 
 horizon. Nor must it be forgotten that the narrative of St. 
 Stephen's martyrdom is given us in that book wliich is princi-
 
 %mt 3!of)n tU (Stiangclist's ir^ap. 
 
 253 
 
 "THE GOSPEL. S. Matt, xxiii. 34-39. 
 
 BEHOLD, I send unto you prophets, and wise 
 men, and scribes ; and some of them ye 
 shall kill and crucify ; and some of them shall ye 
 scourge in your synagogues, and persecute theyii 
 from city to city ; that upon you may come all 
 the righteous blood shed upon the earth, from 
 the blood of righteous Abel unto the blood of 
 Zacharias, son of Barachias, whom ye slew 
 between the temple and the altar. Verily I say 
 unto you, All these things shall come upon this 
 
 -S'-nm- 
 
 Rom' 
 
 a>i as V. 13. 
 
 
 £iis(erii. 
 
 Malt. 
 
 21- 33-43- 
 
 
 generation. O Jerusalem, Jerusalem, thou that 
 killest the prophets, and stonest them which are 
 sent unto thee ; how often would I have gathered 
 thy children together, even as a hen gathereth 
 her chickens under her wings, and ye would not ! 
 Behold, your house is left unto you desolate. For 
 I say unto you. Ye shall not see Me henceforth, 
 till ye shall say. Blessed is He that cometh in the 
 Name of the Lokd. 
 
 *s.s.i§. 
 
 Nat. 
 
 Greg. 
 Joan. 
 
 SAINT JOHN THE EVANGELIST'S DAY, 
 
 In Die Sancli Johannis Evangelistce. 
 THE COLLECT. 
 
 MERCIFUL Lord, we beseech Thee to ca.st 
 Thy bright beams of light upon Thy 
 Church, that it being enlightened by the doctrine 
 of Thy blessed Apostle and Evangelist Saint John 
 may so walk in the light of Thy truth, that it 
 may at length attain to the light of everlasting 
 life; through Jesus Christ our Lord. Avien. 
 
 Miir. ii. 13. 
 
 c Conif. Aug. 
 Joan. li. 7. 
 
 ^ORATIO. 
 
 ECCLESIAM Tuam qusesumus, Domine, 
 benignus illustra ; ut beati Joannis apos- 
 toli Tui et evangelistiB iUuminata doctrinis, ad 
 dona perveniat sempiterna. "Per Domintjm. 
 
 Memoria de Naiivitate. Alia de Sancto 
 Stephano. 
 
 pally made up of the Acts of St. Paul, the account of the 
 missionary hfo and sufferings — and how small a part ! — of that 
 " young man whose name was Saul," at whose feet the official 
 "witnesses " of the cruel and sudden death " laid down their 
 clothes." Were all these official fidprvpes won over to be 
 martyrs in life and death as that young man was ? AVhether 
 or not such fruit was borne by the first martyr's blood, it is 
 certain that all the members of the then existing Church must 
 have had his death keenly engraved on their memory ; and 
 that, as Christ ordained Cliristmas Day by the very fact of 
 His Nativity, so His lioly Martyr must have been privileged 
 to originate the observance of .Saints' Days by the very cir- 
 cumstances of that Martyrdom whereof the Church, and the 
 Apostle of the Gentiles above all, must have said year by 
 year, This was the day on which Stephen fell asleep. 
 
 The Collect for St. Stephen's Day, as it now stands, is first 
 found, in Bishop Cosiu's handwriting, in the margin of the 
 Durham Prayer Book. Until 16G1 it was used in this much 
 shorter and less beautiful form : "(irant us. Lord, to learn 
 to love our enemies, by the example of Thy martj'r, Saint 
 Stephen, who jirayed for his persecutors to Tliee ; Wliich 
 livcst. " It is observable th,T,t in both forms of this Collect it 
 follows the example given by St. Stephen, of prayer to the 
 second Person of the Blessed Trinity. The following passage 
 from the Conlestalio Misscc of the Gallican iLass for St. 
 Stephen's Day, printed by Cardinal Bona [licr. Liturij. i. 12], 
 is very like the newer portion of our Collect : " Illi pro nobis 
 oculi sublimentur, qui adhuc in hoc mortis corpore constituti 
 stantem ad dexteram Patris Filium Dei, in ipsa p.vssionis hora 
 viderunt. Ille pro nobis obtineat, <pii pro persecutoribus 
 suis, dum lapidaretur, orabat ad Te Sancte Deus, Pater 
 omnipotens. " This was not printed by Bona until 1G76, but 
 it is .an interesting iIlu3tr,ation of the unity which pervades 
 the tone of ancient and sound modern forma of pnayer : but 
 the Prayer Book form is addressed to our Lord Jesus, 
 while tlic Gallican and Mozarabio are both addressed to 
 the Father. 
 
 Introit. — Princes also did .sit and speak against me. They 
 
 Eersccute me falsely ; be Thou my help, O Lord my (Jod : 
 ecauso Thy servant is occupied in Thy statutes. I's. Blessed 
 arc those that are undelileil in the way, and walk in the law 
 of the Lord. Glory be. 
 
 § St. John the Evangelist. 
 
 The beloved disciple of the Holy Child Jesus is known to 
 the affection of the Church as the Apostle of Love, to her 
 iutolluct as the BfoXdyos, or Divine. There is little recorded 
 of him iu Holy Scripture, Init a large p.art of the New Testa- 
 ment was revealed by God to His servant John ; and none of 
 the Apostles, so far as we know, except St. Paul, exercised 
 BO extensive an intluence over the subsequent agos of the 
 
 Church. It is not known how soon a festival was instituted 
 in honour of tliis Apostle, but it is placed in the ancient 
 Sacramentaries and Lectionary, and is therefore of primitive 
 origin. 
 
 St. John the Evangelist was one of the sons of Zebedee and 
 Salome, a fisherman like liis father, and early called by our 
 Blessed Lord to be a fisher of men. With three other of the 
 Apostles he appears to have stood in a near relationship to 
 the Blessed Virgin, which may be best represented by the 
 following Table : — 
 
 St. Mattliew's 
 
 legal 
 
 genealogy. 
 
 Jacob. 
 
 ! 
 
 [St. Joachini=St. Anne.] 
 
 I 
 
 I 
 
 St. Luke's 
 
 iiatural 
 genealogy. 
 
 Heli. 
 ^1 
 
 Zebedoe=SaIome. B.V.M. = ,Iosepli. Cleophas=Mary. 
 
 St. J.inies Gt. St. John Ev. JESUS. St. James Less. Joses. 
 
 The intimate relationship between the Blessed Virgin Mary 
 and her cousin Elisabeth seems to make it probaljle that the 
 son of her sister .Salome would become an early disciple of St. 
 John the Baptist ; and as his follower lie was in company 
 with St. Andrew when the Baptist bore otiicial witness to the 
 Mission of our Lord as " the Lamb of God Which taketh away 
 the sin of the world." The Ev.angelist, therefore, w.as one of 
 the iirst pair of disciples who were called from following the 
 Law to follow the Ciospel : sharing indeed with St. Andrew 
 in the honour of the title II/)wti!«X7;7os. It would appear to 
 h.avc been simie little time afterward th.at St. John was 
 required to give up his ordinary occup.ation that he niiglit be 
 trained to the office of a Usher of men, and beccmie a const.ant 
 attendant on our Lord : still longer before that training had 
 been so far carried on as to qualify him in outwaril knowledge 
 for receiving the commission and power of an Apostle. In 
 the appointment of the Apostles, St. John Wivs one of the 
 three whom our Lord distinguished by new names : he and 
 his brother St. J.ames being then called Boanerges, a title 
 which .ancient writers connect witli the great clocjucnce of 
 tlicso two Apostles, as Demosthenes and Plato were called 
 "tonantes" by old Ronuvu writers. This does not seem 
 quite to expl.ain the title : yet in the case of St. John it is easy 
 to see tluat it might have such a prophetic application to him 
 as the last writer of the New Testament, wlio was to pro- 
 claim resounding theological truths to the world as from a 
 Gospel Sinai after historical nari'atives had done their work 
 in preparing the minds of men for their rcccpticm. 
 
 The next time St. .lohn'a name occurs in the Gospels is as 
 one of the three "elect of the elect" who were chosen by our 
 Lord to witness the manifestation of His Divine power in the
 
 254 
 
 ^aint 3Iobn m aBuancjeUst's Dap. 
 
 "THE EPISTLE. 1 
 
 THAT "Wliicli was from the beginning, Which 
 we have heard, Which we have seen with 
 our eyes, Which we have looked upon, and our 
 hands have handled ; of the Word of Life (for 
 the Life was manifested, and we have seen It, 
 and bear witness, and shew unto you thai eternal 
 Life, Which was with the Father, and was 
 manifested unto us ;) That Which we have seen 
 and heard declare we unto you, that ye also may 
 have fellowship with us; and truly our fellow- 
 ship is with the Fathee, and with His iSoN 
 Jesus Christ. And these thiru/s write we unto 
 you, that your joy may be full. This then is 
 the message which we have heard of Him, and 
 
 an. Hcclus. 
 6. 
 
 Eastern. 
 4- I2-I9- 
 
 John 
 
 S. John i. 1-10. 
 
 declare unto you, That God is Light, and in Him 
 is no darkness at all. If we say that we have 
 fellowship with Him, and walk in darkness, we 
 lie, and do not the truth : but if we walk in the 
 light, as He is in the light, we have fellowship 
 one with another, and the blood of Jesus Christ 
 His Son cleanseth us from all sin. If we say 
 that we have no sin, we deceive ourselves, and 
 the truth is not in us. If we confess our sins. He 
 is faithful and just to forgive us our sins, and to 
 cleanse us from all unrighteousness. If we say 
 that we have not sinned, we make Him a liar, 
 and His Word is not in us. 
 
 r yESUS said unto Peter,] Follow Me. Then 
 LtJ Peter, turning about, seeth the disciple 
 whom Jesus loved following ; which also leaned 
 on His breast at supper, and said. Lord, 
 which is he that betrayeth Thee ? Peter seeing 
 him saith to Jesus, Lord, and what shall this 
 mail do ? Jesus saith unto him. If I will that 
 he tarry till I come, what is that to thee 1 Fol- 
 low thou Me. Then went this saying abroad 
 among the brethren, That that disciple should 
 
 ijn. John 21. 19- 
 =4- 
 Easttrtt. John 15, 
 25-29 & 21. 24. 25. 
 
 *THE GOSPEL. S. John xxi. 19-25. 
 
 not die : yet Jesus said not unto him. He shall 
 not die ; laut, If I will that he tarry till I come, 
 what is that to thee 1 This is the disciple which 
 testifieth of these things, and wrote these things, 
 and we know that his testimony is true. And 
 there are also many other things which Jesus 
 did, the which if they should be written every 
 one, I suppose, that even the world itself could 
 not contain the books that should be written. 
 
 chamber of Jairus's daughter, and of His Divine glory on tlie 
 Mount of Transfiguration. The same three were also present 
 at tlie Agony. They seem to have been chosen, not for any 
 purpose of sympathy needed by Christ, but as a part of their 
 own training. All three were afterwards distinguished by 
 special services for their Master, and these visions of His 
 Power, His Glory, and His Suffering were preparing them for 
 their work. Of the two sons of Zebedee, St. James was the 
 first martyred Apostle, St. John the latest living Apostle. 
 The first miracle of tlie Cliurcli was wrouglit by St. Peter 
 and St. .John ; they, too, were tlie first sufferers after tlie 
 Ascension ; they were the first Apostles who went beyond 
 Judeea ; and they were the "pillars" of the Church in its 
 early days. If we reckon up the extent of their work in tlie 
 education of the Church, it will be found that far the greatest 
 proportion of the New Testament has come from the pens of 
 St. Peter, St. Paul, and St. John ; the second gi-eat Apostle 
 appearing to have filled up the vacancy caused liy tlie martyr- 
 dom of St. James. And as St. Peter exercised a vast external 
 influence over tlie Church of the Future, while St. Paul was 
 its great moral teacher, so St. John the Theologian was the 
 Apostle by whom the world was to learn, more than hy any 
 other, those truths which lie at the very root of orthodox and 
 true conceptions respecting the Blessed Trinity, our Redeemer, 
 and the work of the Incarnation in making God and man at 
 one. The Church of England traced up its usages in primitive 
 days to the teaching of St. John, and there is good reason 
 to think that the influence of this Apostle has moulded her 
 Liturgy and her spirit very extensively ; preparing her, per- 
 haps, for the great struggle against unbelief in which she 
 seems destined to bear a prominent part. 
 
 The Blessed Virgin having been committed to the care of 
 St. John the Evangelist at the Cross, his office towards her 
 appears to have terminated about the year 48, but between 
 that time and the later part of the century liis history is in 
 obscurity. Possibly it was part of the fulfilment of the Lord's 
 words, "If I will that he tarry till I come," that St. John 
 should really see Jerusalem encompassed i\ith armies, and 
 that he did not leave for Ephesus until so late as the year 
 66, when the siege beg.iu : which was only two years before 
 the martyrdom of vSt. Peter and St. Paul. It was about this 
 time, certainly, that the Evangelist and Theologian began to 
 be the sole remaining Apostolic centre of the Church, as he 
 continued to be for about a third of a century. This isolation 
 of St. John sets him in a position of patriarchal prominence, 
 greater even than that of St. Paul had been : and he was 
 doubtless directed to Ephesus, the Metropolis of Asia, the 
 
 great centre of nature-worship, and the commercial port of the 
 one great sea of the then known world, as the place where his 
 influence would extend farthest and widest during those event- 
 ful years in which the Church was breaking free from Juda- 
 ism, and settling into definite forms of doctrine and worship. 
 
 The latter part of St. John's life is said to have been marked 
 by two acts which fulfilled our Lord's words, that he 
 should tarry until His Coming. A poisoned cup of wine 
 (.symbolized in art by a serpent or dragon issuing from it) was 
 given to him at Ephesus, but the Apostle made over it the 
 sign of the Cross, and partook of it without harm ; according 
 to the promise, that if the Apostles drank of any deadly thing 
 it should not hurt them. He was also summoned to Rome, 
 and there cast into a caldron of boiling oil [see notes on Calen- 
 dar, May 6th], but escaped unharmed. Banished to Patmos, 
 the visions of the Apocalypse were revealed to him ; and M hen 
 his work was done there, his Master's Providence led liim 
 back to Ephesus, to contend against the rising heresies of the 
 day, to speak loving words about the love of God, and to 
 breathe out his spirit in peace at the age of an hundred, 
 in the midst of his "little children" — those whom he had 
 begotten in Christ. 
 
 Lying on the bosom of his Master, not only in those few 
 minutes in the upper chamber of the Institution of the Holy 
 Eucharist, but ever after by contact of his spiritual senses 
 with the Word of God, this holy Apostle learned things from 
 the Diviue lips and heart which had been kept secret from 
 the foundation of the world ; which the angels desired to look 
 into, but could not until they were revealed to mankind. As 
 St. John the Baptist, the last Prophet of the Old Dispensa- 
 tion, was the Forerunner of Christ, so it may be said that St. 
 John the Evangelist, the Prophet of the New Dispensation, 
 occupies a similar position as the Herald of the Second Advent ; 
 and for this reason, as well as others that have been stated, 
 his Festival is connected so closely with Christmas. When 
 He that eiilighteneth every man came into the world. He cast 
 some of the bright beams of His Light upon St. Jolm, that by 
 him the illumination of the world might be more perfect, and 
 that the Sun of Righteousness AVhicli had arisen with healing 
 in His beams might shine more gloriously over the understand- 
 ings and the love of His Church. 
 
 Introit. — In the midst of the Church did he open hia 
 mouth ; and the Lord filled him with the spirit of wisdom and 
 understanding. He endued him with a robe of glory. Ps. 
 He poured out upon him His treasures of joy and gladness. 
 Glory be.
 
 Slnnocents' Daj?. 
 
 255 
 
 The Innocents' Day. 
 
 "In Die Sanctorum Innocentium Marlyrum. 
 
 « S. IB- S- omits 
 " Martyruni." 
 
 » s. a. m- 
 
 c&.'S.m- GreE., 
 Gelas. Xat. Inno- 
 cent. Mur. i. 499. 
 
 rf /'^r Dofttinu 
 
 v.- 
 
 THE COLLECT. 
 
 O ALMIGHTY God, Who out of the mouths 
 of babes and sucklings bast ordained 
 strength, and niadest infants to glorify Thee by 
 their deaths ; Mortify and kill all vices in us, 
 and so strengthen us by Thy grace, that by the 
 innocency of our lives, and constancy of our faith 
 even unto death, we may glorify Thy holy Name ; 
 through Jesus Cheist our Lord. Amen. 
 
 'FOR THE EPISTLE. 
 
 I LOOKED, and lo, a Lamb stood on the 
 mount Sion, and with Him an hundred forty 
 and four thousand, having His Father's Name 
 written in their foreheads. And I heard a voice 
 from heaven, as the voice of many waters, and as 
 the voice of a great thunder : and I heard the 
 voice of harpers haiping with their harps : and 
 they sung as it were a new song before the throne, 
 and before the four beasts, and the elders ; and 
 
 'OFFICIUM. 
 
 ■ S. ^. ?!. Rom. 
 an ns P. B. 
 Eastern. Heb. ?. 
 11-18. 
 
 Ex ore iufantium Deus et lactentium perfecisti 
 laudem : propter inimicos Tuos. 
 'ORATIO. 
 
 DEUS Cujus hodierna die prseconium inno- 
 centes martyres, non loquendo sed mori- 
 endo, confessi sunt, omnia in nobis vitiorum mala 
 mortifica, ut fidem Tuam, quam lingua nostra 
 loquitur, etiam moribus vita fateatur. ''Qui cum 
 Deo Patek 
 
 Meinoria de Nativitate. Alia memoria de 
 Sando Stephano. Item alia de Sancto Johanne. 
 
 Kev. xiv. 1-5. 
 no man could learn that song, but the hundred 
 and forty and four thousand, which were redeemed 
 from the earth. These are they which were not 
 defiled with women, for they are virgins : these 
 are they which follow the Lamb whithersoever 
 He goeth : these were redeemed from among men, 
 being the first-fruits unto God, and to the Lamb. 
 And in their mouth was found no guile ; for 
 they are without fault before the throne of God. 
 
 ^THE GOSPEL. S. Matt. ii. 13-18. 
 
 ^HE Angel of the Loed appeareth to Joseph 
 -*• in a dream, saying. Arise, and take the 
 young Child, and His mother, and flee into 
 Egypt, and be thou there until I bring tliee word ; 
 for Herod will seek the young Child to de.stroy 
 Him. When he arose, he took the young Child 
 and His mother by night, and departed into 
 Egypt, and was there until the death of Herod ; 
 that it might be fulfilled which was spoken of 
 the Loed by the prophet, saying, Out of Egypt 
 have I called My Son. Then Herod, when he 
 
 / S. g. 15. Rem. 
 an as P. U. 
 J-asterti. Matt. 2. 
 13-23. 
 
 saw that he was mocked of the wise men, was 
 exceeding wroth ; and sent forth, and slew all 
 the children that were in Bethlehem, and in all 
 the coasts thereof, from two years old and under, 
 according to the time which he had diligently 
 enquired of the wise men. Then was fulfilled 
 that which was spoken by Jeremy the prophet, 
 saying. In Rama was there a voice heard, lamen- 
 tation, and weeping, and great mourning, Eachel 
 weeping for her children, and would not be com- 
 forted, because they are not. 
 
 § The Hohj Innocents. 
 
 The festival of the Innocents is alluded to by St. Irenfeus 
 [Adv. H(vres. iii. 16], who was himself a martyr, a.d. 202; 
 and by St. Cyprian, who went to his Saviour by the same 
 path, A.D. 2.58. In an Epistle [Iviii.] which the latter wrote to 
 a'commnnity of Christians in anticipation of a fe.irful perse- 
 cution which he foresaw, lie saj's, " The Nativity of Clirist 
 commenced forthwith witli tlie martj'rdom of infants, so that 
 tliey who were two years old and under, were put to deatli 
 for His Name's sake. An age not yet capable of conflict, 
 proved fit for a crown. Tliat it might appear that they are 
 innocent who are jiut to death for the sake of Christ, innocent 
 infancy was slain for His Name's sake. It was shewn that 
 no one is free from the perils of persecution, when even sucli 
 accomplished martyrdom." 
 
 These words of the third century plainly shew how early 
 the memorial day of the Holy Innocents was associated with 
 Christmas : and allusions of the same kind arc to bo found in 
 the Sermons of Origcn, St. Augustine, .and others. 
 
 The Gospel of thi.s day gives the actual narrative of the 
 slaughter of the children of lietlilehem by Herod, an event 
 spoken of in Roman history as well as in the Holy Itible. 
 The Epistle sets forth the heavenly sequel of that event as 
 told in tlie mystical language of the Apocalypse. In the 
 joining together of these two portions of Holy Scripture we 
 have an e.\act representation of the light in wliicli the martyr- 
 dom of the Innocents has always been regarded by the 
 Church : and the tender feeling with whic'h these first wit- 
 nesses for the Holy Child .lesus were kept in memory, is 
 illustrated by the well-known hymn of I'rudcutius, written 
 in the fourth century, and familiar in the English version, 
 "All h.ail ! ye Inf.aut Martyr flowers." 
 
 "Not in speaking but in dying," says the ancient Collect,' 
 "have they confessed Christ." "Stephen," says St. Ber- 
 nard, ' ' was a martyr among men ; John may be considered 
 so in the sight of Angels, to whom by spiritual signs his 
 devotion was known : but these are martyrs with God ; for 
 neither to men nor angels is their merit known, but com- 
 mended to God alone in the j)rerogative of His singular grace. " 
 " Before the use of the tongue," writes St. Leo, "in silence 
 He put forth the power of the ^^'ord, as if He were saying 
 already, ' Suflfer little children to come unto Me, for of such 
 is the Kingdom of Heaven.' With a new glory Hp crowned 
 infants, and in His own beginnings consecrated the firstfruits 
 of little children ; that hence we might learn that no one 
 among mankind is incapable of a Divine Sacrament, since 
 even tliat age was lit for the glory of martyrdom .... Christ 
 loves infancy, which He took on Himself both in mind and 
 body : He loves infancy as the mistress of humility, the type 
 of innocence, the form of meekness. To infancy He directs 
 the manners of elders, and brings back the old. It is to this, 
 the similitude of little children, that you, most beloved, are 
 invited by the mystery of this day's festival." 
 
 In connection with these Holy Innocents, it is impossible 
 not to remember the words at the cud of the Service for the 
 l'.ai)tism of Infants, "It is cert.ain by God's Word, that 
 cliildrcn which arc baptized, dying before they commit actual 
 sin, are uiuloubtcdly saved." The writer once met with a 
 strong illustration of the comfort wrought by faitli in this 
 truth, when looking over a country churchyard. A mother 
 Jiad laid underneath two Christian babes, and slie had written 
 on the stone over them, "They are without fault before the 
 throne of God." Doubtless, many such have been added to 
 
 1 Used in that form uutil ICCl.
 
 256 
 
 Cf)C ^unDap after Christmas— C&e Circumcision of Cfirist. 
 
 Thk Sunday after Christmas Day. 
 
 "'•Scxta Dies a Nativitale Domini sive Dominica fuerit sive non. 
 
 «Sar. 
 
 d Vhtiiinicti ittfra 
 cdaz'iis Xativiliz- 
 
 '■>■ a-ffi- 
 
 c rOreg. in die Nat, 
 Doin.J 
 
 THE COLLECT. 
 ALMIGHTY God, Who hast given us Thy only- 
 -L\. begotten Son to take our nature upon 
 Him, and as at this time to be born of a pure 
 Virgin ; Grant tliat we being regenerate, and 
 made Thy cliildren by adoption and grace, may 
 daily be renewed by Thy Holy Spirit ; through 
 the same our Lord Jesus Christ, Who liveth j "^ Sar. 
 and reigneth with Thee and the same Spirit, ever 
 one God, workl without end. Amen. I 
 
 'THE EPISTLE 
 
 "VrOAV I say, that the heir, as long as he is a 
 -L-M child, differeth nothing from a servant, 
 though he be lord of all ; but is under tutors 
 and governours, until the time appointed of the 
 father. Even so we, when we were children, 
 were in bondage under the elements of the 
 world : but when the fulness of the time was 
 come, God sent forth His Son, made of a woman. 
 
 ' s. 19. g. 
 
 nit .is" p. B. 
 Eat:<ii:. 
 
 roMNIPOTENS sempiterne Deus, Qui hunc 
 diem per incarnationem Verbi Tui et 
 partum beatae ]\Iaria3 Virginia consecrasti, da 
 l)opulis Tuis in hac celebritate consortium ut qui 
 Tua gratia sunt redempti, Ttia .sint adoptione 
 securi. Pereundem.] 
 
 ''Memoria de Nativilate : de Sa7icto Sfephano : 
 de Sando Johanne : de Innocentibus : et de Sancio 
 Thonia. 
 
 Gal. iv. 1-7. 
 
 ,,,„. I made under the law, to redeem them that were 
 G.ii. 3. under the law, that we might receive the adop- 
 tion of sons. And because ye are sons, God 
 hath sent forth the Spirit of His Son into your 
 hearts, crying, Abba, Father. Wherefore thou 
 art no more a servant, but a son ; and if a son, 
 then an heir of God through Christ. 
 
 /THE GOSPEL. S. Matt. i. 18-25. 
 
 THE birth of Jesus Christ was on this wise : jy 
 When as His mother Mary w'as espoused to | '^ 
 Joseph, before they came together she was found 
 with child of the Holy Ghost. Then Joseph 
 her liusband, being a just man, and not willing 
 to make her a publick example, was minded to 
 put her away privily. But while he thought on 
 these things, behold, the angel of the Lord 
 appeared unto him in a dream, saying, Joseph 
 thou son of David, fear not to take unto thee 
 Mary thy wife ; for that which is conceived in 
 her is of the Holy Ghost : And she shall bring 
 
 §. 1§. Rom- 
 Luke 2. 33- 
 
 Jiastent. Matt. s. 
 13-13. 
 
 forth a Sou, and thou shalt call His name 
 JESUS ; for He shall save His people from 
 their sins. Now all this was done, that it might 
 be fulfilled which was spoken of the Lord by the 
 l)rophet, saying, Behold, a Virgin shall be with 
 child, and shall bring forth a Son, and they shall 
 call His name Emmanuel, which being inter- 
 preted is, God with us. Then Joseph, being 
 raised from sleep, did as the angel of the Lord 
 had bidden him, and took unto him his wife ; and 
 knew her not till she had brought forth her First- 
 born Son : and lie called His name JESUS. 
 
 Thk Circumcision of Christ. 
 
 Dies Circnmcisionis. 
 
 THE COLLECT. 
 ALMIGHTY God, Who madest Thy blessed 
 -^^^ Son to be circumcised, and obedient to 
 
 A (Grep. Sacr. Bene- 
 dict, in Oct. Doiii, 
 Men. p. 13.] 
 
 ""/^MNIPOTENS Deus, Cujus Unigenitus 
 - v^ hodierna die, ne legem solveret quam 
 
 the mystical number since St. John wrote down his Vision, 
 " firstfruits unto God and to the Lamb," taken away from 
 the evil to come, and gaining the fullest benefit of the Holy 
 Child's Nativity by the way of Innocence in which they have 
 been privileged to follow Him on Earth, that they may 
 " follow Him whithersoever He goeth " in Heaven. "So He 
 glveth His beloved sleep." 
 
 The mournful character of this day was anciently kept up 
 in England by the use of black vestments and muffled peals. 
 
 In'troit. — Out of the mouths of very babes and sucklings 
 hast Thou ordained strength because of Thine enemies. P.i. 
 Lord our Governor, how excellent is Thy Kame in all the 
 world, Thou that hast set Thy glory above the heaveus. 
 Glory be. 
 
 THE SUNDAY AFTEE CHRISTJIAS. 
 
 The Lord's Day within the Octave of Christmas carries on, 
 of necessity, the idea of the preceding festival, forming a 
 kind of "Low Sunday" to Christmas Day itself. There is 
 no change of Collect, but the Epistle and Gospel strike a new 
 chord in the harmony of the Eucharistic Scriptures. On Christ- 
 mas Day they memorialized the condescension of the Word of 
 God in becoming Son of Man : on this day they set forth the 
 exaltation of human Nature by that condescension. On the 
 one day, the Son of God is shewn to us becoming the Son of 
 Man : on the other, the sons of men are shewn to us becoming 
 the sons of God, through the Adoption won for them by the 
 Holy Child Jesus. We are "heirs of God through Christ," 
 
 because of the fulfilment of the promise conveyed by His 
 Name, "He shall save His people from their sins." 
 
 The genealogies were struck out of the Gospel of the Day 
 by liishoj) Cosin in 1661: and he proposed to insert a note 
 at the end of the Gospel, " Tliis Collect, Epistle, and Gospel 
 are to be used only till the Circumcision." 
 
 Introit. — For while all things were in quiet silence, and 
 that night was in the midst of her swift course, Thine Almighty 
 AVord leaped down from Heaven out of Thy royal throne. 
 Ps. The Lord is King, and hath put on glorious apparel : the 
 Lord hath put on His apparel, and girded Himself with 
 strength. Glory be. 
 
 THE CIRCUMCISION. 
 
 This day has been observed from the earliest ages of the 
 Church as the Octave of the Nativity, and from about the 
 sixth century as both the Octave of the Nativity and the 
 Feast of the Circumcision. From its coincidence with the 
 Kalends of January, on w Inch the riotous and immoral festival 
 of the Saturnalia was kept by the Romans, it offered a great 
 difficulty to the Chiu'ch for some centuries, and there were 
 places and periods in which the Saturnalia were so mixed up 
 with the Christian feast that the observance of the latter was 
 altogether forbidden. 
 
 Of the Circumcision there is no notice whatever in the 
 Comes of St. Jerome, the day being called Octava Domini, 
 tlfe Epistle being (ial. iii. 23, and the Gospel the same as ours.
 
 Cfje Cpipfiany. 
 
 257 
 
 the law for man ; Grant us tho true Circumcision 
 of the Spirit ; that, our hearts, and all our mem- 
 bers, being mortified from all worldly and carnal 
 lusts, we may in all things obey Thy blessed 
 will ; through the same Thy Son Jesus Christ 
 our Lord. Amen. 
 
 adimplere venerat, corporalcm suscepit circum- 
 cisionem ; spirituali circumcisiono mentes vestras 
 ab omnibus vitiorum incentivis expurget ; et 
 Suam in vos infundet benedictionem. Amen.] 
 
 ..>/. Tit. s. 
 !•: astern. 
 8-12. 
 
 "THE EPISTLE. 
 
 BLESSED is the man to whom the Lord will 
 not impute sin. Cometh this blessedness 
 then upon the circumcision onlt/, or upon the 
 uncircumcision also 1 For wo say, that faith was 
 reckoned to Abraham for righteousness. How 
 was it then reckoned ? when he was in circum- 
 cision, or in uncircumcision 1 Not in circumcision, 
 but in uncircumcision. And he received the sign 
 of circumcision, a seal of the righteousness of the 
 faith which he had yet being uncircumcised ; 
 that he might be the father of all them that 
 believe, though they be not circumcised ; that 
 
 Eom. iv. 814. 
 
 Rom- 
 H-15. 
 Col. 2. 
 
 righteousness might be imputed unto them also : 
 And the father of circumcision to them who are 
 not of the circumcision only, but who also walk 
 in the steps of that faith of our father Abraham, 
 which he had being yet uncircumcised. For 
 the promise, that he should be the heir of the 
 world, luas not to Abraham, or to his seed, 
 through the law, but through the righteousness 
 of faith. For if they which are of the law he 
 heirs, faith is made void, and the promise made 
 i of none efl'ect. 
 
 *THE GOSPEL. S. Luke ii. 15-21. 
 
 AND it came to pass, as the angels were gone 
 -^^J- away from them into heaven, the shepherds 
 said one to another. Let us now go even unto 
 Bethlehem, and see this thing which is come to 
 pass, which the Lord hath made known unto us. 
 And they came with haste, and found Mary and 
 Joseph, and the Babe lying in a manger. And 
 when they had seen it, they made known abroad 
 the saying which was told them concerning this 
 Child. And all they that heard it wondered at 
 those things which were told them by the shep- 
 
 * S. g. 5J. Rom- 
 tin. Luke 2. 21. 
 Hastern. Luke 
 2, 20, 21, 40-52. 
 
 herds. But Mary kept all these things, and pon- 
 dered tliem in her heart. And the shepherds 
 returned, glorifying and praising God for all the 
 things that they had heard and seen, as it was 
 told unto them. And when eight days were 
 accomplished for the circumcising of the Child. 
 His name was called JESUS, which was so 
 named of the angel before He was conceived in 
 the womb. 
 
 IT The same Collect, Epistle, and Gospel shall serve 
 for every day after unto the Epiphany. 
 
 The Epiphany, 
 
 Ob the manifestation OF CHRIST TO THE GENTILES. 
 In Die Epiphanke. 
 
 THE COLLECT. 
 
 OGOD, Who by the leading of a star didst 
 manifest Thy onlj'-begotten Son to the 
 
 ' S. 15. Si. 
 
 ill Epiph, 1 
 
 'ORATIO. 
 
 DEUS, Qui hodierna die Unigenitum Tuum 
 gentibus, stella duce, revelasti ; concede 
 
 In St. Gregory's Sacramentary the name of the day is still 
 the Octave of the Lord, and the Circumcision is not noticed 
 in the Collect; but in the proper Preface are the words, "per 
 Christum Dominum nostrum ; cujus hodie Circumcisionis dicin, 
 et Nativitatis octavuin celebrantes ; " and the words of the 
 Benediction, as printed above, are equally explicit. In the 
 Salisbury Missal the day is named as it now is in the Prayer 
 Book, but except in the Gospel there is not the sliglitest allu- 
 sion to the festival as being connected with the Circumcision. 
 In modern, times the tendency has been to observe the day as 
 New Year's Day, overlooking, as far as possible, its connection 
 with the Nativity, as well as with the Circumcision. 
 
 The true idea of the day seems to be that it belongs to 
 Christmas as its Octave ; but that as the three days after 
 Christmas are specially honoured by the C'ommemoration of 
 Saints, so the Octave is supplemented with the Commemoratiim 
 of our Lord's Circumcisir)n, to do still greater honour to the 
 day of His Nativity. The two are pleaded conjointly iu the 
 Litany, " l>y Thy holy Nativity and Circumcision." 
 
 The Itubric at the end of the Gospel was inserted by Bishop 
 Cosin. It varies in a very important particular from the 
 previous Rubric of 1552. 
 
 1552. 
 If there be a Sunday be- 
 tween the Epiphany and the 
 Circumcision : then aliall be 
 used the same Collect, Epistle, 
 and Gospel, at theCommunion, 
 which w,i3 used upon the day 
 of Circumcision. 
 
 1662. 
 
 The same Collect, Epistle, 
 and Gospel, shall servo for 
 every day after unto the Epi- 
 phany. 
 
 In the Scottish Prayer Book of 1637 the Kubric stood as in 
 that of 1552, with the addition, "So likewise, upon every 
 other day from tlie time of the Circumcision to the Epii)hany. " 
 Eitlier daily celebration of the Holy Communion was not 
 contemplated in 1552, or the omission of any mention of it in 
 this Rubric was an oversight. In 1637 and 16G2 it was clearly 
 provided for. 
 
 January 1st was never iu any way connected with the open- 
 ing of the Christian year; and the religious observance of this 
 day has never received any sanction from the Churcli, except 
 as the Octave of Christmas and the Feast of the Circumcision. 
 The spiritual "point" of the season all gathers about Christ- 
 mas : and as tho modern New Year's Day is merely conven- 
 tionally so (New Year's Day being on March 25th until the 
 middle of the eigliteenth century), there is no rea.son why it 
 should be allowed at all to dim the lustre of a day so im- 
 portant to all persons and all ages as Christinas Day. We 
 ought also to guard against a .ludaical tendency even in the 
 observance of the Festival itself. 
 
 I.STRoiT. — Unto us a Child is born, unto us a Son is given, 
 and tho government shall be upon His shoulder ; and His 
 name shall be called ^Vonderful. I's. Sing unto the Lord a 
 new song, for He hath done marvellous things. Glory be. 
 
 THE EPIPHANY. 
 
 In its earliest origin the Epiphany was observed as a phase 
 of Christmas in the same way as the Circuiucisiou is now to 
 bo so regarded : and tho intimate association of tho two is 
 still marked by the custom of the Armenian Christians, who
 
 258 
 
 Cf)e Cpipfjanp. 
 
 Gentiles ; Itlercifully grant, that v^e, wliicli know 
 Thee now by faith, may after this life have the 
 fruition of Thy glorious Godhead ; through Jesus 
 Christ our Lord. Amen. 
 
 "THE EPISTLE. 
 
 FOE this cause, I Paul, the prisoner of Jesus 
 Christ for you Gentiles ; if ye have heard 
 of the dispensation of the grace of God, which is 
 given me to you-ward : How that by revelation 
 He made known unto me the mystery (as I wrote 
 afore in few words, whereby, when ye read, ye 
 may understand my knowledge in the mystery 
 of Christ) which in other ages was not made 
 known unto the sons of men, as it is now revealed 
 unto His holy Apostles and Prophets by the 
 Spirit ; That the Gentiles should be fellow-heirs, 
 and of the same body, and partakers of His pro- 
 mise in Christ, by the Gospel : whereof I was 
 made a minister, according to the gift of the 
 grace of God given unto me by the effectual 
 
 oS. ?3.S. Isa.6o. 
 1-6. 
 Romatt. Isa. 60. 
 
 Easrei-ti. 
 11-14- & 3. 
 
 Tit. 
 <-7- 
 
 propitius, ut qui jam Te ex fide cognovimus, 
 usque ad contemplandum speciem Tuoe celsitu- 
 dinis perducamur. Per eundem. 
 
 Ephes. iii. 1-12. 
 
 working of His power. Unto mo, xfho am less 
 than the least of all saints, is this grace given, 
 that I should preach among the Gentiles the 
 unsearchable riches of Christ ; and to make all 
 men see what is the fellowship of the mystery, 
 which from the beginning of the world hath 
 been hid in God, Who created all things by 
 Jesus Christ : to the intent, that now unto the 
 principalities and powers in heavenly places might 
 be known by the Church the manifold wisdom 
 of God, according to the eternal purpose which 
 He purposed in Christ Jesus our Lord : In 
 Whom we have boldness and access with con- 
 fidence by the faith of Him. 
 
 *THE GOSPEL. S. Matt. ii. 1-12. 
 
 WHEX Jesus was born in Bethlehem of 
 Judaea, in the days of Herod the king, 
 behold, there came wise men from the east to 
 Jerusalem, saying. Where is He that is born 
 King of the Jews ? for we have seen His star in 
 the east, and are come to worship Him. When 
 
 * s. B. s. 
 
 att as'P. B. 
 Eastern. 
 3. 13-17. 
 
 Herod the king had heard these things, he was 
 troubled, and all Jerusalem with him. And 
 when he had gathered all the chief priests and 
 scribes of the people together, he demanded of 
 them, where Christ should be born. And they 
 said unto him. In Bethlehem of Judrea : for thus 
 
 always keep their Christmas on the 6th of January instead 
 of the 25th of December. The idea on which the whole cycle 
 of the Festivals of our Lord is founded is that of memorializ- 
 ing before God the successive leading points of our Lord's 
 life and acts : and the order in which the Holydays have 
 been observed is also that in which these leading points are 
 pleaded in two clauses of the Litany : " By the mystery of 
 Thy lioly Incarnation ; by Thy holy Nativity and Circum- 
 cision ; by Thy Baptism, Fasting, and Temptation. By Thine 
 Agony and bloody Sweat ; by Thy Cross and Passion ; by Thy 
 precious Death and Burial; by Thy glorious Resurrection and 
 Ascension ; and by the coming of the Holy Ghost, Good Lord, 
 deliver us. " Hence the Epipl(iiny was originally regarded as 
 that part of the Christmas Festival on which was commemo- 
 rated the Baptism of the Lord Jesus by St. Jolm tlie Baptist. 
 It seems to have acquired a more independent position, and 
 to have begun to be observed in memory of our Lord's Mani- 
 festation to the Gentile Magi, about the fourth centur}-, and 
 in the Western Church : but probably this was never more 
 than a developemeut of the original idea ; and although it 
 may have become the most prominent feature of the Festival 
 at particular periods, it never superseded the original one 
 altogether. The primitive name of the day was Theophany, 
 and this is still retained in the Oriental Church. Both Theo- 
 phania and Epipliania are used in the Comes of St. Jerome, 
 and as late as the Sacramentary of St. Gregory : but the 
 former name seems to have dropped out of use about the same 
 time that the festival began to be connected with the Adora- 
 tion of the Magi. Even St. Jerome himself calls it "Epi- 
 phaniorum dies " in his Commentary on Ezekiel, and speaks 
 of it as " venerabilis. " Durandus says that "in codicibus 
 antiquis ha!c dies Epijihaniarum pluraliter intitulatur, et ideo 
 tripliciter nominatur, scilicet Epiphania, Theophania, et 
 Betliphania :" the third name being associated with our Lord's 
 Manifestation in the house at the Marriage in Cana. The 
 latter name appears to have been little used, but the, idea it 
 represents is illustrated by the Gospel for the Second Sunday 
 after Epiphany, and by the Second Lesson at Evensong on 
 the Festival itself. In the Eastern Church the Theophany is 
 also called The Lights, "from the array," Dr. Neale says, 
 " of torches and tapers with which the Benediction of the 
 Waters is performed on this day, as they symbolize that 
 spiritual illumination to which our Lord, by His Baptism in 
 Jordan, consecrated water." If this name of the Festival is 
 ancient (and it seems to be as old as Gregory Nazianzen's time), 
 one might expect to find that it originated in the illumination 
 
 of the world by that " true Light, Which, coming into the 
 world, enlighteneth every man," and to Which the Magi were 
 led by the light of the Star. 
 
 There is a beautiful and very instructive unity about the 
 Scriptures used on tlie Epiphany. The first morning Lesson 
 is the 60th chapter of Isaiah, the same which accidentally 
 occurs on Christmas Eve; "Arise, shine; for thy Light is 
 come, and the glory of the Lord is risen upon thee. . . . The 
 Lord shall be unto thee an everlasting Light, and thy God 
 thy glory. . . . The Lord shall be thine everlasting Light, and 
 the daj's of thy mourning shall be ended." Tlie same chapter 
 also contains the prophecy which began to be fulfilled by the 
 adoration of the Magi as told in the Gospel of the Day, "And 
 the Gentiles shall come to thy Light, and kings to the bright- 
 ness of thy rising : " and the Epistle reads like an expansion 
 of this verse, shewing how the Light of Christ is manifested 
 to the world at large, in and by the Church. The first 
 Lesson is the ancient Epistle of the Church, as is shewn 
 by St. Jerome's Lectionary, but the Gospel was the same as 
 our own. 
 
 In the second morning Lesson (a weekday Gospel of the 
 season, in the Comes) we have the original idea of the Festi- 
 val, the Theophany or Manifestation of our Lord's Divine 
 Sonship at His Baptism by the Voice from Heaven and the 
 visible descent of the Holy Ghost. The First Lesson at Even- 
 song sets forth the joy of the Church and the glory that was 
 to come upon it through the coming of her Light: "Sing, 
 heavens ; and be joyful, O earth ; and break forth into 
 singing, mountains ; for the Lord hath comforted His people, 
 and will have mercy upon His afflicted. ... I will lift up 
 Mine hand to the Gentiles, and set up My standard to the 
 people, and they shall bring thy sons in their arms, and thy 
 daughters shall be carried upon their shoulders. And kings 
 shall be thy nursing fathers, and their queens thy nursing 
 mothers. ..." The Bethphany, or JIanifestation of our 
 Lord's Divine power at the marriage by turning water into 
 wine [see Gospel for Second Sunday], is illustrated by the 
 Second Lesson at Evensong. 
 
 Thus each phase of this great festival is presented to us on 
 the day itself ; and, as will afterwards be shewn, the subse- 
 quent Sundays have a definite and systematic relation to the 
 festival after which they are named. 
 
 Some authors have suggested, and it seems not improbable, 
 that the "star " which appeared to the Wise Men in the East 
 might be that glorious light which shone upon the shepherds 
 of Bethlehem when the angel came to give them the glad
 
 Cte jFirst ^unDag after €pipijang. 
 
 259 
 
 it is written by the prophet, And thou, Bethlehem, 
 in the land of Juda, art not the least among the 
 princes of Juda : for out of thee shall come a 
 Governour that shall rule 5Iy people Israel. 
 Then Herod, when he had privily called the 
 wise men, enquired of them diligently what time 
 the star appeared. And he sent them to Beth- 
 lehem, and said. Go, and search diligently for 
 the young Child, and when ye have found Him, 
 bring me word again, that I may come and 
 worship Him also. When they had heard the 
 king, they departed ; and lo, the star which they 
 
 saw in the east went before them, till it came 
 and stood over where the young Child was. 
 When they saw the star, they rejoiced udth 
 exceeding great joy. And when they were come 
 into the house, they saw the young Child with 
 Mary His mother, and fell down and worshipped 
 Him : and when they liad opened their treasures, 
 they presented unto Him gifts ; gold, and frank- 
 incense, and myrrh. And being warned of God 
 in a dream that they should not return to Herod, 
 they departed into their own country another 
 way. 
 
 «S. g.ffi. Greg, 
 i. post Theophao. 
 Mur. ii. 16, 159. 
 
 Thk First Sunday after the Epiphant, 
 
 Dominica I. jiost Odav. Epiphanice, ad Missam. 
 THE COLLECT. 
 
 OLORD, we beseech Thee mercifully to 
 receive the prayers of Thy people which 
 call upon Thee ; and grant that they may both 
 perceive and know what things they ought to do, 
 and also may have grace and jjower faithfully to 
 fulfil the same ; through Jesus Christ our Lord. 
 
 "ORATIO. 
 
 YOTA, quaesumus, Domine, supplicantis 
 populi coelesti pietate prosequere ; ut et 
 qaee agenda sunt, videant ; et ad implenda qu£e 
 viderint, convalescant. Per. 
 
 I BESEECH you therefore, brethren 
 mercies of God, that ye present your bodies 
 a living sacrifice, holy, acceptable unto God, 
 which is your reasonable service. And be not 
 conformed to this world ; but be ye transformed 
 by the renewing of your mind, that ye may prove 
 what is that good, and acceptable, and perfect 
 will of God. For I say, through the grace given 
 
 *THE EPISTLE, 
 by the 
 
 IS. 5li. f). Ham. 
 a„ as P. B. 
 Eastern. Eph. 4 
 7-'3. 
 
 Rom. xii. 1-5. 
 
 unto me, to every man that is among you, not 
 to think of himself more highly than he ouglit to 
 think, but to think soberly, according as GoD 
 hath dealt to every man the measure of faith. 
 For as we have many members in one body, and 
 all members have not the same office ; so we, 
 being many, are one body in Christ, and every 
 one members one of another. 
 
 tidings of our Saviour's birth. At a distance this might 
 appear like a star ; or, at least, after it had thus shoue 
 upon tlie sliepherds, might be lifted up on high, and then 
 formed into the likeness of a star. According to an ancient 
 commentary on (St. Matthew, this star, on its first appear- 
 ance to the Magi, had the form of a radiant child bearing a 
 sceptre or cross ; and in some early Italian frescoes it is so 
 depicted. 
 
 It has always been the tradition that the Magi were three 
 in number, and that the remainder of their lives after the 
 events recorded in tlie Gospel was spent in the service of 
 God. They are said to have been baptized by St. Thomas, 
 to have themselves preached the Gospel, .and to ha\e been 
 crowned with martyrdom in confirmation of its tnith. Their 
 relics are believed to be preserved at Cologne, and tliree skulls 
 are e.xhiliited in the Cathedral there, in a costly shrine of 
 silver-gilt, enriched with gems of great value ; the rest of 
 their reputed bones being jjreserved in a marble shrine at 
 the east end of the Church. Their names are there given as 
 G.a.spar, Melehior, and Balthazar, and these names are ascribed 
 to the Magi in niedi.'cval art and liter.ature. 
 
 In England a striking memorial of their ofTering is kept 
 up by our Sovereigns, who make an oblation of gold, frank- 
 incense, and myrrh at the altar of the Chapel Koyal in the 
 Palace of St. James on this festival. Until recently the cere- 
 mony w.as performed in person. The king coming from his 
 closet, attended as usual, proceeded to the Altar at the time 
 of the Offertory, and knelt down there, when the Bean or 
 Sub-dean of the Chai)els Koyal received into a g(dden basin 
 tli3 ofTerings of gold, frankincense, and myrrh from the king's 
 hands, and ofl'ered tliem upon the altar. The od'ering is now 
 made by an otliuer of the royal household ; but we may venture 
 to hope tliat the striking significance and humility by wliich 
 it is characterized will cause it to be revived in the original 
 form at some future d.ay.' 
 
 1 In the Annual Register for 1761 it is recorded tliaflTia Mni'esty" 
 Ocui-ge HI. "went t(j the Chajiel Royal and ofl'ered gold, mvrrii, and 
 frankincense as usual." So also In 1762, 1763, and 176.';. In 1772 occurs 
 the first notice of the offering being made by the Lord Chamberlain. 
 
 The Epiphany is a festival which has always been celebrated 
 with great ceremony throughout the whole Church : its three- 
 fold meaning, and its close association with the Nativity as 
 the end of Christmas-tide, making it a kind of accumulative 
 festival. And such a celebration of it is to be desired : for it 
 will help to give us true reverence for the Babe of Bethlehem 
 by eucharistic, ritual, homiletic, and mental recognition of 
 His Divine Glory. When we are entering with our Lord on 
 the course of His eartlily humiliation, it is fitting that we 
 should make such a recognition of His Divinity : jind as the 
 Transfiguration trained the three chosen apostles for the sight 
 of tlie Agony and the Crucifixion, so the Epiphany will set 
 the Church fonvard in a true spirit towards the observance of 
 Lent and Good Friday. 
 
 It is to be regretted that the point of the Latin Collect was 
 not preserved by some such rendering as "that we which 
 know Thee now liy faith may after this life behold the beauty 
 of Thy hcaveuly glory." [C'omp. 2 Cor. v. 7; Rev. 
 xxii. 3.] 
 
 [Bishop C'osin proposed the insertion of a Rubric; "And 
 the same Collect, Epistle, and Gospel shall serve till the Sun- 
 d.ay next following." He also erased "to the Gentiles" in 
 the title of the day.] 
 
 Introii'. — Behold, the Lord our Ruler is come [Dominator 
 ]>omiiuis. Comp. Mai. iii. 1], and His kingdom is in His 
 hand, and power and dominion are His. I'.i. Give the king 
 Thy judgements, O Lord, and Tliy righteousness unto the 
 king's sou. Glory be. 
 
 THE FIKST SUNDAY AFTER THE EPIPHANY. 
 
 This Sunday commemorates tlie manifestation of our Lord's 
 glory for the second time in the Temple. In His infancy that 
 glory had been revealed to tho faithful souls who waited for 
 the loving-kindness of the Lord in the midst of His Temple, 
 and they had seen the Epiphany of that Sun of Righteousness 
 whose Light w.as to liglitcn the Gentiles, and to be the glory 
 of God's peo]ilo Israel. Twelve years afterwards the cliild- 
 hood of the Holy Child Jesus was to reveal tho same glory
 
 26o 
 
 Cbe ^cconD ^unoai? after OBpipfjanj). 
 
 -THE GOSPEL. 
 
 ~V70W His parents went to Jerusalem every 
 -L ' year at the feast of the passover. And 
 wlien He was twelve years old, they went up to 
 Jerusalem, after the custom of the feast. And 
 when they had fulfilled the days, as they returned, 
 the Child Jesus tarried behind in Jerusalem ; and 
 Joseph and His mother knew not of it. But 
 they, supposing Him to have been in the com- 
 pany, went a day's journey, and they sought Him 
 among iheiv kinsfolk and acc^uaintance. And 
 when they found Him not, they turned back 
 again to Jerusalem, seeking Him. And it came 
 to pass, that after three days they fomul Him in 
 the temple, sitting in the midst of the doctors, 
 both hearing them, and asking them questions. 
 
 " .5. H. J) 
 
 an. Luke 
 l-asttrii. 
 
 S. Luke ii. 41-52. 
 
 And all that heard Him were astonished at His 
 understanding and answers. And when they saw 
 Him, they were amazed : and His mother said 
 unto Him, Son, why hast Thou thus dealt with 
 us? behold. Thy father and I have .sought Thee 
 sorrowing. And He said unto them. How is it 
 that ye sought ]\Ie 1 wist ye not that I must be 
 about My Father's S((S(w«s? And they under- 
 stood not the saying which He spake unto them. 
 And He went down with them, and came to 
 Nazareth, and was subject unto them : but His 
 mother kept all these sayings in lier heart. And 
 Jesus increased in wisdom, and stature, and in 
 favour with God and man. 
 
 The Second Sunday after the Epiphany. 
 
 Dominica II. post Octai: Epi^ihania. 
 
 THE COLLECT. 
 
 ALMIGHTY and everlasting God, 'Who dost 
 -J-^ govern all things in heaven and earth; 
 Mercifully hear the suj)plications of Thy people, 
 and grant us Thy peace all the days of our life ; 
 through Jesus Christ our Lord. Ame)i. 
 
 *S.gW. Greg. 
 Dom. ii. post 
 Ttieoph. Mur. ii. 
 ■59- 
 
 'OEATIO. 
 
 OMNIPOTENS sempiterne Deus, Qui ccelestia 
 simul et terrena moderaris, supplicationes 
 populi Tui clementer exaudi, et pacem Tuam 
 nostris concede temporibus. Per Dominum. 
 
 'THE EPISTLE. Eom. xii. 6-16. 
 
 HAVING then gifts differing according to 
 the grace that is given to us, whether 
 prophecy, let us projjliesy according to the pro- 
 portion of faith ; or ministry, let us wait on our 
 ministering ; or he that teacheth, on teaching ; or 
 he that exhorteth, on exhortation : he that giveth, 
 let him do it with simplicity ; he that ruleth, with 
 diligence ; he that sheweth mercy, with cheerful- 
 ness. Let love he without dissimulation. Abhor 
 that which is evil, cleave to that which is good. 
 Be kindly affectioned one to another with brotherly 
 
 s. a- 19. 
 
 an as P. B. 
 
 'THE GOSPEL. 
 
 AND the third day there was a marriage in 
 -^-»- Cana of Galilee, and the mother of Jesus 
 was there. And both Jesus was called, and His 
 disciples, to the marriage. And when they wanted 
 wine, the mother of Jesus saith unto Him, They 
 
 ''s.e. 16). 
 
 an arp. B. 
 
 love, in honour preferring one another : not sloth- 
 ful in business ; fervent in spirit ; serving the 
 Lord ; rejoicing in hope ; patient in tribulation ; 
 continuing instant in prayer ; distributing to the 
 necessity of saints ; given to hospitality. Bless 
 them which persecute you ; bless, and curse not. 
 Eejoice with them that do rejoice, and weep with 
 them that weej). Be of the same mind one to- 
 wards another. Mind not high things, but con- 
 descend to men of low estate. 
 
 S. Jolmii. 1-11. 
 
 kj„,. have no wine. Jesus saith unto her, Woman, 
 what have I to do with thee ? Jline hour is not 
 yet come. His mother saith unto the servants, 
 "Whatsoever He saith unto you, do it. And there 
 were set there six water-pots of stone, after the 
 
 to all who had I'aitli to behold it, during that visit to the 
 Temple when He sat among the doctors and fulfilled the 
 words, "I have more understanding than My teachers." 
 Among those teachers may liave been Nicodemus and 
 Gamaliel, and the rays which were shed from the Light of 
 the Divine understanding at which they marvelled, may have 
 fallen on their minds with a vivifying power which afterwards 
 made the one fit to receive the first full revelation of the truth 
 respecting new birth into Christ, and the other to be the 
 teacher of St. Paul, by whom the Light of Christ was so 
 marvellously spread abroad among the Gentiles. 
 
 Intkoit. — I beheld the Son of Man sitting upon a throne 
 high and lifted up, and a multitude of the heavenly host 
 worshipped Him, singing with one voice, Behold Him, the 
 Majesty ["numen ;" the Roman L^se has "nomeu "] of Whose 
 dominion is for ever and ever. Ps. O be joyful in the Lord, 
 all ye lands : serve the Lord with gladness. Glory be. 
 
 THE SECOND SUNDAY AFTER THE EPIPHANY. 
 
 On this day is commemorated that beginning of Miracles 
 V)y which "Jesus manifested forth His glory," so that "His 
 disciples believed on Him." The transmutation of water into 
 
 ^^'ine revealed our Lord as possessing the poM'er of a Creator ; 
 and shewed that it was He Who had once taken of the dust 
 of the earth and elevated it in the order of existence, so that 
 by His breathing it became a living man. This, therefore, is 
 the Epiphany of Jesus as the Lord of a New Creation, by 
 which His former work is to be exalted to a much higher place 
 and function in the dispensation of His Providence ; and in 
 the act which is recorded He prefigured that work of re-crea- 
 tion which He now causes to be wrought in His Kingdom for 
 the salvation of souls and bodies. Simple elements pass 
 silently beneath the power of His blessing : His servants bear 
 forth : water becomes generous wine. So Baptism exalts the 
 souls and bodies of men from the Kingdom of Nature to the 
 Kingdom of Grace, and the Holy Eucharist is the means by 
 which our whole nature is built up into the nature of Christ, 
 elevated from one step to another, ' ' changed from glory to 
 glory." 
 
 Thus at a marriage supper was revealed the great truth 
 of that Union between the Lamb of God and the Bride 
 by which the virtue of the Incarnation of the Word is 
 extended to fallen human nature. And thus also are we 
 taught, that in the Miracle which is being continually wrought 
 by the elevation of lowly elements into sacramental substances, 
 and by the regeneration and edification of souls through their
 
 Cfje Cbirti ^unDap after Cpipbanp. 
 
 261 
 
 manner of the purifying of the Jews, containing 
 two or three firkins apiece. Jesus saith unto 
 them, Fill the water-pots with water. And they 
 filled them up to the brim. And Ho saith unto 
 them. Draw out now, and bear imto the gover- 
 nour of the fea.st. And they bare H. When the 
 ruler of the feast had tasted the water that was 
 made wine, and knew not whence it was, (but 
 the servants which drew the water knew,) the 
 
 governour of the feast called the bridegroom, and 
 saith unto him. Every man at the beginning doth 
 set forth good wine, and when men have well 
 drunk, then that which is worse : hut thou hast 
 kept the good wiue until now. This beginning 
 of miracles did Jesus in Cana of Galilee, and 
 manifested forth His glory, and His disciples 
 believed on Him. 
 
 The Third Sunday after the Epiphany. 
 
 Dominica III. post Octav. Epiphanicc. 
 THE COLLECT. » r la » n,.„ "ORATIO. 
 
 OMNIPOTENS sempiterne Deus, infirmitatem 
 nostram propitius respice, atque ad pro- 
 tegendum nos dexteram Tuse uiajestatis extende. 
 Per DoMiNUM. 
 
 ALMIGHTY and everlasting God, mercifully 
 -^-^ look upon our infirmities, and in all our 
 dangers and necessities stretch forth Thy right 
 hand to help and defend us ; through Jesus 
 Christ our Lord. Atnen. 
 
 "S. a. S. Greg. 
 Dom. Hi. post 
 Theoph. Mur. ii. 
 160. 
 
 *THE EPISTLE. Eom. xii. 16-2L 
 
 BE not wise in your own conceits. Eecom- 
 pense to no man evil for evil. Provide 
 things honest in the sight of all men. If it be 
 possible, as much as lieth in you, live peaceably 
 with all men. Dearly beloved, avenge not your- 
 selves, but ratlier give place unto wrath ; for it is 
 
 'THE GOSPEL. 
 "TTTHEN He was come down from the moun- 
 VV tain, great multitudes followed Him. 
 And behold, there came a leper and worshipped 
 Him, saying. Lord, if Thou ■n'ilt. Thou canst 
 make me clean. And Jesus put forth His hand, 
 and touched him, saying, I will ; be thou clean. 
 And immediately his leprosy was cleansed. And 
 Jesus saith unto him. See thou tell no man, but 
 go thy way, shew thyself to the priest, and offer 
 the gift that Moses commanded, for a testimony 
 unto them. And when Jesus was entered into 
 Capernaum, there came unto Him a centurion 
 beseeching Him, and saying, Lord, my servant 
 lieth at homo sick of the palsy, grievously tor- 
 mented. And Jesus saith unto him, I will come 
 and heal him. The centurion answered and said, 
 Lord, I am not worthy that Thou shouldesl 
 
 » s. e. s. R„ 
 
 art .ns P. H. 
 
 written. Vengeance is Mine ; I will repay, saith 
 the Lord. Therefore, if thine enemy hunger, 
 feed him ; if he thirst, give him drink : for in 
 so doing thou shalt heap coals of fire on his 
 head. Be not overcome of evil, but overcome 
 evil with good. 
 
 S. Matt. viii. 1-13. 
 
 <■ S. 1- S. as P. B. 
 Roman. Matt. 8. 
 1.15. 
 
 come under my roof; but .speak the word only, and 
 my servant shaU be healed. For I am a man under 
 authority, having soldiers under me : and I say 
 to this mail, Go, and he goeth ; and to another. 
 Come, and he cometh ; and to my servant, Do 
 this, and he doeth it. When Jesus heard it, He 
 marvelled, and said to them that followed. Verily 
 I say unto you, I have not found so great faith, 
 no not in Israel. And I say unto you. That 
 many shall come from the east and west, and shall 
 sit down with Abraham, and Isaac, and Jacob, in 
 the Kingdom of Heaven. But the children of the 
 kingdom shall be cast out into outer darkness : 
 there shall be weeping and gnashing of teeth. 
 And Jesus said unto the centurion, Gq thy way, 
 and as thou hast believed, so be it done unto thee. 
 And his servant was healed in the self-same hour. 
 
 operation, Christ is Btill "manifesting forth His glory" in 
 every generation, and giving cause for His disciples to believe 
 in Him. 
 
 In'Troit. — For all the world sliall wor.ihip Thee, sing of 
 Thee, and praise Tliy Name, OThon Most Highest. Ps. be 
 joyfnl in God, all ye lands ; sing praises unto the honour of 
 His Name, make His praise to be glorious. Glory be. 
 
 THE THIRD SUNDAY AFTER THE EPIPHANY. 
 
 The Epiph.any of Christ as the Divine Healer of human 
 iufirnuties is commemoratctl on this Sunday. His all-embrac- 
 ing sympathy could take in even the Icjier and the stranger ; 
 .and would manifest itself to overflowing by touching the one, 
 wiiom no one else would come near, and by healing the 
 servant of the other, thongh ho was the Gentile sl.ave of a 
 Gentile centurion. The glory of the Good Phj-sician w.as 
 thus manifested forth, immediately after He had made His 
 Mission openly known to the people, in two remarkable 
 instances. Leprosy was a disease for which no human 
 physician could find a cure : yet Christ put forth His h.and 
 and touched the leper, and at once a regeneration of the 
 diseased nature took place, so that he became a new man. 
 Palsy or jmralysis, agaui, is a loss of all nmscular energy and 
 
 power, so that the afllicted person becomes, in a greater or less 
 ilegree, incajiable of moving ; and his body, in severe cases, 
 is, in one sense, dead. Very rarely indeed is paralysis cured ; 
 and never, in the case of one "grievously tormented " with 
 it, as this slave was. Yet the will of the Good Physician 
 effected the cure in a moment, either by the ministration of 
 one to whom He could say, "Go, and he goeth," on his 
 Master's errand of mercy, or else by the immediate operation 
 of His Divine Onmipotence. 
 
 As Jesus manifested fcprth His glory by displaying His 
 Power over the inanimate Creation wlicn He transubstantiated 
 the water into wine, so now He shewed it by ch.angiug a leper 
 and a jiaralytic into sound and whole men by His toueh and 
 His will. 
 
 The .Tucient OfTcrtory sentence brought out this doctrine 
 very beautifully. It was, "The right hand of the Lord 
 liath the pre-eminence ; the right haiul of the Lord bringeth 
 mighty things to pass. I sh.all not die but live, and declare 
 the works of the Lord." The same itlea forms the basis of 
 the Collect. 
 
 Inthoit. — Worship the Lord, all ye His angels. Sion heard 
 of it .and rejoiced ; the daughters fif Judah were glad. I's. 
 The Lord is King, the earth may be glad thereof, yea, the 
 multitude of the isles may be glad thereof. Glory be.
 
 262 
 
 Cfje jfourtfj anD jFiftf) ^unnaps after Cpipijanp. 
 
 The Fourth Sunday after the Epiphany. 
 
 Dominica IV. jjost Octav. EpipUanicc. 
 
 THE COLLECT. 
 
 OGOD, 'Wlio knowest us to be set in the 
 midst of so many and great dangers, that 
 by reason of the frailty of our nature we cannot 
 always stand upright ; Grant to us such strength 
 and protection, as may support us in all dangers, 
 and carry us through all temptations; through 
 JEStJS Christ our Lord. Amen. 
 
 Dom. iv. post 
 Theoph. Mur. ii. 
 
 "ORATIO. 
 
 DEUS Qui nos in tantis periculis constitutes, 
 pro humana scis fragilitate non posse sub- 
 sistere : da nobis salutem mentis et corporis, ut 
 ea quae pro peccatis nostris patimur, Te adjuvante 
 vincamus. Per Dominum nostrum. 
 
 IET every soul be subject unto the higher 
 ■^ powers ; for there is no power but of God : 
 the powers that be are ordained of God. Who- 
 soever therefore resisteth the power resisteth the 
 ordinance of God: and they that resist shall 
 receive to themselves damnation. For rulers are 
 not a terror to good works, but to the evil. Wilt 
 thou then not be afraid of the power ? do that 
 tohich is good, and thou shalt have praise of the 
 same : for he is the minister of God to thee for 
 good. But if thou do that which is evil, be afraid; 
 
 au, Rom. 13. 8-io. 
 
 THE EPISTLE. Eom. xiii. 1-7. 
 
 for he beareth not the sword in vain : for he is 
 the minister of God, a revenger to execute wrath 
 upon him that doeth evil. "Wherefore pe must 
 needs be subject, not only for wrath, but also for 
 conscience sake. For for this cause pay ye tribute 
 also ; for they are God's ministers, attending 
 continually upon this very thing. Render there- 
 fore to all their dues ; tribute to whom tribute is 
 due, custom to whom custom, fear to whom fear, 
 honour to whom honour. 
 
 'THE GOSPEL. S. Matt. viii. 2.3-34. 
 
 AKD when lie was entered into a ship, His 
 -LX. disciples followed Him. And behold, 
 there arose a great tempest in the sea, insomuch 
 that the ship was covered with the waves : but 
 He was asleep. And His disciples came to Him, 
 and awoke Him, sayuig. Lord, save us, we perish. 
 And He saith unto them, Why are ye fearful, 
 ye of little faith ^ Then He arose, and rebuked 
 the winds and tUfe sea, and there was a great 
 calm. But the men marvelled, saying. What 
 manner of man is this, that even the winds and 
 the sea obey Him ! And when He was come to 
 the other side into the country of the Gergesenes, 
 there met Him two possessed with devils, coming 
 out of the tombs, exceeding fierce, so that no man 
 might pass by that way. And behold, they cried 
 out, saying. What have we to do with Thee, 
 
 . g. K. Kom. 
 Matt. 8. 23-27. 
 
 Jesus, Thoit Son of God ? art Thou come hither 
 to torment us before the time ? And there was 
 a good way ofi' from them an herd of many swine, 
 feeding. So the devils besought Him, saying, If 
 Thou cast us out, sutler us to go away into the 
 herd of swine. And He said unto them. Go. 
 And when they were come out, they went into 
 the herd of swine : and behold, the whole herd 
 of swine ran violently down a steep place into the 
 sea, and perished in the waters. Aiid they that 
 kept them fled, and went their ways into the city, 
 and told every tiling, and what was befallen to 
 the possessed of the devils. And behold, the 
 whole city came out to meet Jesus : and when 
 they saw Him, they besought Hi7n, that He 
 would depart out of their coasts. 
 
 o 
 
 The Fifth Sunday after the Epiphany. 
 
 Dominica V. post Octav. Epij^haiuiv. 
 THE COLLECT. 1 rf s. 1. 1§. cres. ''ORATIO. 
 
 LORD, we beseech Thee to keep Thy ] Thcopii. "'Mifr"?!, 
 Church and household continually in Thy 
 
 FAMILIAM Tuam, quaesumus, Domine, con- 
 tinua pietate custodi ; ut quie in sola spe 
 
 THE FOURTH SUNDAY AFTER THE EPIPHANY. 
 
 Our Lord Jesus is on this Sunday commemorated as the 
 Saviour of all from every danger, as well as the Saviour 
 of the diseased and iutirm from the bodily afUictions wliich 
 happen to human nature. It is not now a leper or a 
 paralytic, but strong and hale men who are in need of His 
 help. And yet, though no horrible or painful disease afflicts 
 them, they could not be in any more hopeless or helpless con- 
 dition than wlien at sea in an open boat at the mercy of 
 a tempest. He was, doubtless, revealing to tliem tlie true 
 source of their safety, — His Presence, which makes an Ark 
 of the Church. He was asleep, and tliey had little faith, and 
 the storm was violent ; and the ship being " covered with tlie 
 waves," we may well suppose that the danger was, from a 
 human point of view, extreme. Christ reveals to .the Apostles 
 that the human point of view takes in a very small part of 
 the whole prospect by manifesting forth His authority over 
 the winds and the waves, and shewing them that His Pre- 
 sence could preserve them, because it is the Presence of God. 
 
 The miracle of casting out the devils from the two possessed 
 
 Gergesenes, carries on the parabolical teaching of the storm 
 and its subjugation, by shewing that the power of Christ 
 extends not only over natural elements and forces, but over 
 supernatural beings. And hence the Lord of the Church is con- 
 tinually declariug to us, that though it may be tempest-tossed 
 on the waves of the world, He can ensure its safety ; and that 
 though evil spirits oppose it with all the array of their power, 
 yet " the gates of Hell shall not prevail against it." 
 
 The Epistle for this Sunday was altered in 1549, because it 
 coincided with that for the first Sunday in Advent. In the 
 Mozarabic rite it is taken from Eom. vii., which, as it is 
 respecting the struggle of our two natures, seems once to have 
 been coexistent with our Collect. 
 
 Introit. — Worship the Lord, all ye His angels. Sion 
 heard of it and rejoiced ; the daughters of Judah were glad. 
 Ps. The Lord is King, the earth may be glad thereof, yea, 
 the multitude of the isles may be glad thereof. Glory be. 
 
 THE FIFTH SUNDAY AFTER THE EPIPHANY. 
 The connection of this Sunday with the Epiphany season
 
 Cfje ^irtf) ^unnap after €pipf)anp. 
 
 263 
 
 true religion ; that they who do lean only upon 
 the hope of Thy heavenly grace may evermore 
 be defended by Thy mighty power ; through 
 Jesus Cheist our Lord. Amen. 
 
 "THE EPISTLE, 
 as fhe elect of God, holy 
 
 PUT on therefore, 
 and beloved, bowels of mercies, kindness, 
 humbleness of mind, meekness, long-suffering; for- 
 bearing one another, and forgiving one another, 
 if any man have a quarrel against any ; even as 
 Cheist forgave you, so also do ye. And above 
 all these things put on charity, which is the bond 
 of perfectness. And let the peace of God rule in 
 your hearts, to the which also ye are called in one 
 
 » s. B. «. 
 
 an as P. B. 
 
 gratiae coelestia innititur, Tua semper protectione 
 muniatur. Per Dominum. 
 
 Col. iii. 12-17. 
 
 body ; and be ye thankful Let the word of 
 Christ dwell in you richly in all wisdom, teach- 
 ing and admonishing one another in psalms, and 
 hymns, and spiritual songs, singing with grace in 
 your hearts to the Lord. And whatsoever ye do, 
 in word or deed, do all in the Name of the Lord 
 Jesus, giving thanks to God and the Father by 
 Him. 
 
 T' 
 
 *THE GOSPEL, 
 likened unto ass© 
 
 ■^HE Kingdom of Heaven is 
 
 man which sowed good seed in his field. 
 But while men slept, his enemy came and sowed 
 tares among the wheat, and went his way. But 
 when the blade was sprung up, and brought forth 
 fruit, then appeared the tares also. So the ser- 
 vants of the housholder came, and said unto him, 
 Sir, didst not thou sow good seed in thy field ? 
 from whence then hath it tares ? He said unto 
 
 ¥. B. 
 
 B- 
 
 S. Matt. xiii. 24-.'?0. 
 
 them. An enemy hath done this. The servants 
 i.uke 4. 14. s^id iJ"''0 li™! ^^il'' ^^o\\ then that we go and 
 gather them up? But he said, Nay; lest while 
 ye gather up the tares, ye root up also the wheat 
 with them. Let both grow together until the 
 harvest ; and in the time of harvest I will say 
 to the reapers, Gather ye together first the tares, 
 and bind them in bundles to bum them : but 
 gather the wheat into my barn. 
 
 Thk Sixth Sunday after the Epiphany. 
 
 [^Dominica Sexta post Theo2oliania7n.] 
 
 THE COLLECT. 
 
 OGOD, Whose blessed Son was manifested 
 that He might destroy the works of the 
 devil, and make us the sons of God, and heirs 
 of eternal life ; Grant us, we beseech Thee, that, 
 having this hope, we may purify ourselves, even 
 as He is pure ; that, when He shall appear again 
 with power and great glorj', we may be made 
 like unto Him in His eternal and glorious king- 
 dom ; where with Thee, Father, and Thee, 
 Holy Ghost, He liveth and reigneth, ever one 
 God, world without end. Amen. 
 
 c [Gregr. Sacr-l 
 rflGrcg. ■■Ali.-eOr.l 
 lioiies Pascliales,' 
 
 T'^T'^EUS, Qui ad ifitemam vitam in Cheisti 
 L -L^ Eesurrectiono nos reparas, imple pietatis 
 Tuse ineffabile sacramentum, ut, cum in Majestate 
 sua Salvator noster advenerit, quos fecisti bap- 
 tismo regenerari, facias beata immortalitate vestiri. 
 Per eundem.] 
 
 13 not made so clear in the Gospel of the Tares and the Wheat, 
 as in tliat o£ those the Gospels of which record the Manifesta- 
 tion of the glory of Christ in His acts. Yet it reveals Him 
 aa the Lord of the Church for its government as well as for 
 its preservation ; and shews that even wlien He seems to be 
 BufiFcring evil tliat might bo prevented, His purpose is still 
 full of love for His own, lest the wheat should be injured by 
 tlie destruction of tlie tares. And as, moreover, our Lord 
 Himself has explained that the seed is the Word of God, that 
 is. His own Person, this Gospel and Sunday must lie regarded 
 as setting forth the glory of Christ in tlic iucrease of His 
 Church, and tlie deveUipement of that Kingdom on earth 
 which is to form so large a portion of tlie eternal dominion 
 of the King of kings. It shews also the ultimate triumph of 
 the Wop.D in the face of all opposition. Men may sleep who 
 should have guarded the field, and the enemy may seem to 
 have g.aincd an advantage by which the glory of the Wokd is 
 dimmed ; but God waits His time, and when that is fulfilled 
 sends forth His servants to undo the work of the Evil One ; 
 so that the glory of the Redeemer is manifested by the gather- 
 ing in of a large harvest of the redeemed into His heavenly 
 garner. 
 
 The Epistle for this Sunday takes up the course of St. 
 Paul's Epistles from the Twenty-fourth Sunday after Trinity, 
 and l)oth Gospel and Epistle have a relation to the season of 
 Advent, because they used frequently to be required to com- 
 plete that of Trinity. 
 
 Introit. — Worship the Lord, all ye His angels. Sion 
 heard of it and rejoiced ; the daughters of Judah were glad. 
 
 Ps. The Lord is King, the earth may be glad thereof, yea, 
 the multitude of the isles may be glad thereof. 'Glory be. 
 
 THE SIXTH SUNDAY AFTER THE EPIPHANY. 
 
 From 1549 until IGGl the Churcli of England reckoned 
 only five Sundays after Epiphany, and it a si.xth occurred 
 before Septuagesima, the Collect, Epistle, and Gospel of the 
 Fifth were repeated. The old Rubric was, "The si.xth Sun- 
 day (if there be so many) shall have the Collect, Epistle, and 
 Gospel that was upon the Fifth Sunday." To this it was at 
 first proposed to add, "And if there be fewer Sundays than 
 six, yet this Collect, Ejiistle, and Gospel of the Fifth Sunday 
 shall be last :" but this new Rubric (inserted in the Ihuham 
 book) was erased, .and a sixth Sunday added without it.' 
 
 The Collect is written in tlie margin of the Diuham book, 
 and appears to be an original composition of Bishop Cosin's ; 
 though there is some similarity of expression between it and 
 the above Easter Collect of St. Gregory's Sacramentary, ■\\ hich 
 seems to indicate that the one was in part suggested by the 
 other. = 
 
 The Epistle is most aptly chosen as a link between the 
 Epiphany Sundays .and those near Advent, tlce wlude Service 
 of this day being often required fur the Twenty-fifth or 
 Twenty-sixth Sunday after Trinity. The Collect is founded 
 on the Epistle, and the Gospel displays the fiual Manifesta- 
 
 1 Tlip nnriont English use was to reckon one Sunday within the Octavo 
 of Eiiijihaiiy, and Jive Sundays "after the Octave." 
 
 * "The Collect of St. Gregory is copied from Bishop Cosin'fl own copy of 
 the Sacramentary, Menard's edition of 1042,
 
 264 
 
 ^cptuagesima ^sunDap. 
 
 -THE EPISTLE. 1 S. John iii. 1-8. 
 
 BEHOLD, what manner of love the Father 
 hath bestowed upon us, that we should 
 be called the sons of God : therefore the world 
 knoweth us not, because it knew Him not. Be- 
 loved, now are we the sons of God, and it doth 
 not yet appear what we shall be : but we know, 
 that, when He shall appear, we shall be like 
 Him ; for we shall see Him as He is. And 
 every mait that hath this hope in him purifieth him- 
 self, even as He is pure. Whosoever committeth 
 sin trans£;resseth also the law ; for sin is the trans- 
 
 « 5 S. R 
 
 I 2-10. 
 3 lO-'S- 
 
 gression of the law. And ye know that He was 
 manifested to take away our sins ; and in Him is 
 no sin. Whosoever abideth in Him sinnetli not : 
 whosoever sinneth hath not seen Him, neither 
 known Him. Little children, let no man deceive 
 you : he that doeth righteousness is righteous, 
 even as He is righteous. He that committeth 
 sin is of the devil : for the devil sinneth from 
 the beginning. For this purpose the Son of God 
 was manifested, that He might destroy the works 
 of the devil. 
 
 *THE GOSPEL. S. Mutt. xxiv. 23-3L 
 
 THEN if any man shall say unto you, Lo, 
 here is Christ, or there ; believe it not. 
 For there shall arise false Christs, and false 
 prophets, and shall shew great signs and won- 
 ders ; insomuch that (if it were possible) thei/ 
 shall deceive the very elect. Behold, I have 
 told you before. Wherefore, if they shall say 
 unto you, Behold, He is in the desert ; go not 
 forth : behold, He is in the secret chambers ; 
 believe it not. For as the lightning cometh out 
 of the east, and shineth even unto the west ; so 
 shall also the coming of the Son of Man be. 
 For wheresoever the carcase is, there will the 
 
 » S. g. S. none. 
 Roman. Matt. i^. 
 3''35- 
 
 Ectsfern. Luke 
 IS. IQ.14. 
 
 eagles be gathered together. Immediately after 
 the tribulation of those days shall the sun be 
 darkened, and the moon shall not give her light, 
 and the stars shall fall from heaven, and the 
 powers of the heavens shall be shaken. And 
 then shall appear the sign of the Son of Man 
 in heaven : and then shall all the tribes of the 
 earth mourn, and they shall see the Son of Man 
 coming in the clouds of heaven, with power and 
 great glory. And He shall send His angels with 
 a great sound of a trumpet, and they shall gather 
 together His elect from the four winds, from one 
 end of heaven to the other. 
 
 The Sunday called Septuagesima, 
 
 Or the third SUNDAY BEFORE LENT. 
 
 Dominica in Septuarjesima. 
 
 THE COLLECT. 
 
 OLORD, we beseech Thee favourably to hear 
 the prayers of Thy people ; that we, who 
 are justly puni.shed for our ofifences, may be 
 mercifully delivered by Thy goodness, for the 
 glory of Thy Name ; through Jesus Christ our 
 Saviour, Who liveth and reigneth with Thee 
 and the Holy Ghost, ever one God, world with- 
 out end. Amen. 
 
 f 5. S. %. Greir. 
 in LXX. Super 
 populuiu. Mur. ii. 
 
 "^ORATIO. 
 
 PRECES populi Tui, quresumns, Domine, 
 clementer exaudi, ut qui juste pro peccatis 
 nostris affligimur, pro Tui nominis gloria miseri- 
 corditer liberemur. Per Dominum nostrum 
 Jesum Christum Filium Tuum. Qui Tecum 
 vivit et reenat. 
 
 tion of the glory of Christ in the triximph of His Second 
 Coming. Thus this day falls in with the old system of 
 Epiphany Sund.ays, and forms an admirable climax to the 
 whole series ; while, at the same time, it is strikingly adapted 
 for transfer to the end of the Trinity Season (if required), 
 according to the anciently received practice of our own and 
 other branches of the Western Church. 
 
 [There is of course no Introit for this day in the Salisbury 
 Use. In the Roman it is the same as on the preceding Sun- 
 day ; and the words are appropriate whether for Epiphany or 
 before Advent.] 
 
 SEPTUAGESIMA SUKDAY. 
 
 After the conclusion of the season of Epiphany the Sundays 
 are reckoned with reference to Easter and its preceding fast. 
 The origin of the names which distinguish the three Sundays 
 before Lent cannot be historically accounted for, and has 
 received various explanations in ancient and modern times. 
 Pamelius considers that Septuagesima was so called in 
 commemoration of the seventy years' captivity of Israel in 
 Babylon, and that the other two Sundays following were 
 named from it by analogy. As it was so much the habit of 
 early Christian writers to compare the forty days' fast of Lent 
 with the forty years' sojourn in the wilderness, this derivation 
 seems a probable one. But the more generally received one 
 in modern times is, tliat the fast of Lent being called Quadra- 
 gesima, and that name being especir.Uy applied to the first 
 Sunday in Lent, these three preceding Sundays were named 
 from analogy, and as representing in round numbers the days 
 which occur between each and Easter. Septuagesima is, 
 
 indeed, only sixty-three days distant from Easter, but 
 Quinquagesima is forty-nine ; and the nearly correct character 
 of the appellation in the latter case seems to support this 
 theory. The second and more exact titles which were added 
 to the old names of these Sundays in 1661 .appear for the first 
 time in Bishop Cosiu's corrected Prayer Book. The ancient 
 titles themselves are all three found in the Lectionary of St. 
 Jerome, and in the Sacramentaries ; but there are not any 
 analogous ones in use in the Eastern Church. 
 
 The time and manner of observing Lent varied very much 
 in the early Church, and these Sundays are a monument of 
 this variation. Each of them marked the beginning of Lent 
 in communities which extended it beyond forty days ; and 
 Durandus states that monastic persons were accustomed to 
 begin the fast at Septuagesima, the Greeks at Sexagesima, 
 and the secular clergy at Quinquagesima. It is very pro- 
 bable that the names themselves were adopted to mark 
 another variation in the mode of keeping Lent. For in some 
 parts of the Church fasting was not permitted on Sundays, 
 Thursdays, or Saturdays, and yet the Lenten fast was to 
 extend to forty days. The beginning of it was therefore 
 thrown back to Septuagesima, the weeks from which day to 
 Easter would include forty fasting-days. Other churches 
 omitted only Thursdays and Sundays, and began the fast on 
 Sexagesima. A third class made no omissions except of Sun- 
 day, and commenced their season of penitence two days 
 before Ash-Wednesday, at Quinquagesima; while a fourth, 
 perhaps the largest, limited Lent to thirty-six days, beginning 
 it on Quadragesima Sunday.^ 
 
 1 So it still is in the Ambrosian rite; and so it was in tlie Mozarabic 
 until the time of Cardinal Ximenes.
 
 ^cragcsima ^unoap. 
 
 265 
 
 -THE EPISTLE. 1 Cor. ix. 24-27. 
 
 « s. g. 1^ 
 
 add 10. 
 
 1-4. 
 Roman 
 
 ^dd 10. 
 
 Eastern, 
 
 I Cor. 
 
 6. 12-20. 
 
 
 an as P. B. 
 Eastern. 
 15 "-SS- 
 
 KNOW ye not, that they which run in a race 
 run all, but one receiveth the prize ? So 
 run that ye may obtain. And every man that 
 striveth for the mastery i.s temperate in aU 
 things : now they do it to obtain a corruptible 
 crown, but we an incorruptible. I therefore so 
 
 »THE GOSPEL. 
 
 THE Kingdom of Heaven is like unto a man » s. g. g 
 that is an householder, which went out 
 early in the morning to hire labourers into his 
 vineyard. And when he had agreed with the 
 labourers for a peny a day, he sent them into 
 his vineyard. And he went out about the third 
 hour, and saw others standing idle in the market- 
 place, and said unto them. Go j'e also into the 
 vineyard, and whatsoever is right I will give you. 
 And they went their way. Again he went out 
 about the sixth and ninth hour, and did like- 
 wise. And about the eleventh hour he went 
 out, and found others standing idle, and saith 
 unto them, Why stand ye here all the day idle ? 
 They say unto him, Because no man hath hired 
 us. He saith unto them, Go ye also into the 
 vineyard, and whatsoever is right, t/iat shall ye 
 receive. So when even was come, the lord of 
 the vineyard saith unto his steward. Call the 
 labourers, and give them their hire, beginning 
 
 run, not as uncertainly ; so fight I, not as one 
 that beateth the air : but I keep under my body, 
 and bring it into subjection, lest that by any 
 means, when I have preached to others, I myself 
 should be a castaway. 
 
 S. Matt. XX. 1-16. 
 
 Kn'n- 
 I.uke 
 
 from the last unto the first. And when they 
 came that ?{'«•« hired about the eleventh hour, 
 they received every man a peny. But when 
 the first came, they supposed that they should 
 have received more ; and they likewise received 
 every man a peny. And when they had re- 
 ceived it, they murmured against the good-man 
 of the house, saying, These last have wrought 
 but one hour, and thou hast made them equal 
 unto us, which have borne the burden and heat 
 of the day. But he answered one of them, and 
 .said. Friend, I do thee no wrong; didst not 
 thou agree with me for a peny? Take that 
 thine is, and go thy way ; I will give unto this 
 last even as unto thee. Is it not lawful for me 
 to do what I will with mine own ? Is thine eye 
 evil, because I am good? So the last shall be 
 first, and the first last : for many be caUed, but 
 few chosen. 
 
 Thk Sunday callkd Sexagesima. 
 
 Or the second SUNDAY BEFORE LENT, 
 Dominica in Sexagesima. 
 THE COLLECT. 
 
 OLORD God, AVho seest that we put not our 
 trust in any thing that we do ; Mercifully 
 grant that by Thy power we may be defended 
 against all adversity ; tlirough Jesus Cheist our 
 LoED. Avieyi. 
 
 ' ^ar. Grefj. in 
 LX. Mur. ii. 27. 
 
 d 1 Tjm. 2. 7. 
 
 ^OEATIO. 
 
 DEUS Qui conspicis quia ex nulla nostra 
 actione confidimus ; concede propitius, ut 
 contra omnia adversa Doctoris gentium protec- 
 tione muniamur. Per.' 
 
 'THE EPISTLE. 2 Cor. xi. 19-33. 
 
 YE sufier fools gladly, seeing ye yourselves 
 are wise. For ye suffer if a man bring 
 you into bondage, if a man devour yoic, if a man 
 
 < S. ^. Rotnan 
 acid 12, 1-9. 
 I-nsstrn. x Cor. 
 8. 8—9. 2. 
 
 take of you, if a man exalt himself, if a man 
 smite you on the face. I speak as 'concerning 
 reproach, as though we had been weak : howbeit, 
 
 When these various modes of keeping Lent had been all 
 superseded under the reforming liand of St. Gregory the 
 Great by our present custom, the Churcli still retained the 
 penitential tone of the services for these three Sundays, and 
 they tlius form a link between the joyous seasons of Christmas 
 and Epiphany, and the deei^ly sorrowful one which begins with 
 Ash -Wednesday and readies its climax in the Holy Week. 
 Although some customs whicli were retained with tliis view 
 in the ancient Church of England have been dropped in tlie 
 modern, — such as the omission of the Alleluia at the begin- 
 ning of Mattins, — the Scriptures of the season still mark it 
 as one that leads up to Lent. 
 
 The Gospels and Epistles for the three Sundays are clearly 
 appointed with a reference to Christi.an self-discipline ; and 
 they seem to have been chosen with the well-known ancient 
 classification of virtues in view, as if to shew the Christian 
 application of the truths of hc.athen philosophy. Tims on 
 Septuagcsinia tlie Epistle of the Christian strife for the 
 mastery represents TemjK'ranlia, the Gospel of the labourers, 
 and the penny a day, Juslitia. On Sexagesima, Fortllmlo is 
 illustrated by St. Paul's account of his sufferings for Christ's 
 sake, and I/oneslas Ijy the parable of the Sower, some of 
 Whose good seed falls on honest and good hearts [4i> KapSlq: 
 Ka\jj Kal 070^17], Quiuquagcsima illustrates by the Epistio 
 the Christian complement of all natural virtue in Charity ; 
 the climax of which was reached in the submission of the Son 
 
 of Man to that contumely and persecution which He predicts 
 in the Gospel of the day. 
 
 Introit.— The pains of hell came about me, and the snares 
 if death overtook me. In my trouble, I called upon the Lord, 
 and lie heard me out of His holy temple. Ps. I will lovo 
 Thee, I.onl my strength. The Lord is my strong rock, 
 and my defence, and my Saviour. Glory be. 
 
 SEXAGESIMA SUNDAY. 
 On all three of the Sundays before Lent the Apostle St. 
 Paul is set forth as an illustrious example of self-denial, zeal, 
 and suffering for Christ's sake ; and on Quinquagesima his 
 noble words as to the valuelessness of all such discipline and 
 zeal without love, set the true Christian seal upon asceticism 
 in every degree. It is with reference, no doubt, to this ajipli- 
 cation of his example, tliat an allusion was made to the great 
 Apostle of the (Jentilcs in the Collect; but the manner in 
 which it was made led to its expulsion altogether in 1549, 
 and to the insertion of the more trustworthy expression of 
 being defended by the power of God. This day is marked 
 "ad Sanctum I'aulum " in the Comes. 
 
 Introit.— Up, Lord, why sleepest Thou : awake, and bo 
 not absent from us for ever. Wherefore hidest Tliou Thy 
 face ; and forgcttest our misery and trouble ? For our soul
 
 266 
 
 Ciuinquagcsima ^unDap. 
 
 whereinsoever any is bold, (I speak foolishly,) I 
 am bold also. Are they Hebre'ws ? so am I. Are 
 they Israelites ? so am I. Are they the seed of 
 Abraham? so am I. Are they ministers of 
 Christ ? (I speak as a fool,) I am more : in 
 labours more abundant; in stripes above measure; 
 in prisons more frequent ; in deaths oft. Of the 
 Jews five times received I forty stripes save one ; 
 thrice was I beaten with rods ; once was I stoned ; 
 thrice I suffered shipwreck ; a night and a day 
 I have been in the deep ; in journeying often ; 
 171 perils of waters ; in perils of robbers ; in perils 
 by mine mm countrymen ; in perils by the 
 
 "THE GOSPEL. S. 
 
 "VTTHEN much people were gathered together, 
 V V and were come to Him out of every city, 
 He spake by a parable : A sower went out to sow 
 his seed ; and as he sowed, some fell by the way- 
 side, and it was trodden down, and the fowls of 
 the air devoured it. And some fell upon a rock, 
 and as soon as it was sprung up, it withered 
 away, because it lacked moisture. And some 
 fell among thorns, and the thorns sprang up 
 with it, and choked it. And other fell on good 
 ground, and sprang up, and bare fruit an hun- 
 dred-fold. And when He had said these things, 
 He cried. He that hath ears to hear, let him hear. 
 And His disciples asked Him, saying. What might 
 this parable bo? And He said. Unto you it is 
 given to know the mysteries of the kingdom of 
 God : but to others in parables ; that seeing they 
 
 <• s. TS. |g. 
 o.i ,irp. B. 
 
 heathen ; in perils in the city ; in perils in the 
 wilderness; in perils in the sea; in perils among 
 false brethren ; in weariness and painfulness ; in 
 watchings often ; in hunger and thirst ; in fast- 
 ings often ; in cold and nakedness ; beside those 
 things that are without, that which cometh upon 
 me daily, the care of all the churches. Who is 
 weak, and I am not weak ? who is offended, and 
 I burn not 1 If I must needs glory, I will glory 
 of the things which concern mine infirmities. 
 The God and Father of our Loed Jesus Christ, 
 Which is blessed for evermore, knoweth that I 
 lie not. 
 
 Luke viii. 4-15. 
 
 might not see, and hearing they might not under- 
 stand. Now the parable is this : The seed is 
 the Word of God. Those by the way-side are 
 they that hear ; then cometh the devil, and 
 taketh away the Word out of their hearts, lest 
 they should believe, and be saved. They on the 
 rock are they, which, when they hear, receive the 
 word with joy; and these have no root, which 
 for a while believe, and in time of temptation 
 fall away. And that which fell among thorns, 
 are they, which, when they have heard, go forth, 
 and are choked with cares, and riches, and plea- 
 sures of tl>is life, and bring no fruit to perfection. 
 But that on the good ground, are they, which in 
 an honest and good heart, having heard the Word, 
 keep it, and bring forth fruit with patience. 
 
 o 
 
 'THE COLLECT. 
 
 LOED, Who hast taught us that all our 
 
 doings without charity are nothing worth ; 
 
 THE SUNDAT CALLED QUINQUAGESIMA, 
 
 Or the next SUNDAY BEFORE LENT. 
 Dominica in Quinquagesima. 
 
 JS„ I ['AD COMPLETORIUM IN DIE PASCH.B. 
 
 CA.D. 1549. 
 
 d Greg. Feria vi. 
 intra L. quos utto 
 caUsti fane sati- 
 asii. 
 
 OKATIO. 
 
 SPIEITUM nobis, Domine, Turn charitatis in 
 funde, ut ''c^uos sacramentis paschalibus sati- 
 
 is brought low, even unto the dust : our belly cleaveth unto 
 the ground. Arise and help us : .and deliver us for Thy 
 Name's sake. Ps. We liave heard with our ears, God, our 
 fathers have told us. Glory be. 
 
 QUINQUAGESIMA SUNDAY. 
 
 Tlie ancient Collect for this day liad a special reference to 
 the practice of Confession on the Tuesday following, whicli 
 was hence called Shrove Tuesday. It was as follows : "Preces 
 nostras, qucesunuis, Domine, clementer exaudi : atque a pec- 
 catorum vinculis absolutes ab omni nos adversitate custodi. 
 Per Dominum nostrum." Our present very beautiful Collect 
 was substituted in 1549 ; it is formed on tlie basis of the 
 Epistle, and is evidently constructed also as a prayer for that 
 Love without wliicli the discipline of Lent would be unavailing. 
 
 At the end of the Gospel for Quinquagesima Sunday the 
 following Rubric is inserted in MS. in C'osin's Durham Prayer 
 Book: "This Collect, Epistle, and Gospel shall serve only 
 till the Wednesday following." 
 
 Introit. — Be Thou my strong rock, and house of defence ; 
 that Thou mayest save me. For Thou art my strong rock 
 and my castle : be Thou also my guide, and lead nie for Thy 
 Name's sake. Ps. In Thee, O Lord, have I put my trust : 
 let me never be put to confusion ; deliver me in Thy right- 
 eousness. Glory be. 
 
 LENT.i 
 
 A fast before Easter has been observed from the earliest 
 
 1 The English name of the season is derived from the Old English word 
 for spring, ** lencten," meaning, perhaps, the time when the days lengthen. 
 
 Christian times ; but the period of its duration varied in dif- 
 ferent countries and ages down to the seventh century. Of 
 these variations Ireufeus wrote in his Epistle to Victor, Bishop 
 of Rome, about the close of the second century, when (speak- 
 ing o£ the varying rules about Easter) he says, "For the 
 difference of opinion is not about the day alone, but about 
 the manner of fasting ; for some think they are to fast one 
 day, some two, some more : some measure their day as forty 
 hours of the day and night." [Iren. in Enscb. v. 24.] 
 
 It is left uncertain, by the words of Irena?us, whether this 
 universal primitive Lent of which he writes ever extended 
 to fort}' days : and his words read differently in the several 
 ancient texts of Eusebius. In some copies they are, as above, 
 01 6^ 7€cj(jap6.K0V7a ojpas rifx^pivas Koi vvKTepivas cvfxfjLeTpovai tt\v 
 T]Hipav ai'Tup : but in others, and in Ruffmus, they read, "For 
 some think they are to fast one day, some two, some more, 
 some forty days ; and they measure their day by the hours of 
 the day and night." Tertullian, a few years later, speaks of 
 the practice of the Church as believed with certainty to be 
 founded on that passage of the Gospel in which those days 
 were appointed for fasting, during which the Bridegroom was 
 taken away. This has been thought bj- some to point to the 
 period of forty days during which our Lord was going through 
 His Temptation in the wilderness ; but it is far more probable 
 that it refers to the time during which His Soul was separated 
 from His Body. Some few years Later still, however, towards 
 the middle of the third century, Origen speaks of forty days 
 being consecrated to fasting before Easter. [Horn x. in Levit.] 
 And at the Council of NicEa this period was taken for granted, 
 as if long in use. 
 
 But, however early the extension of the Lenten fast to forty 
 days may have been, it is certain that they were reckoned in
 
 £iuinquag;esima ^unDap. 
 
 267 
 
 Send Thy Holy Ghost, and pour into our hearts 
 that most excellent gift of charity, the very bond 
 of peace and of all virtues, without which who- 
 soever liveth is counted dead before Thee : Grant 
 this for Thine only Sox JEStrs Christ's sake. 
 Amen. 
 
 asti, Tua facias pietate Concordes. 
 NUM. In unitate.] 
 
 Per DoMi- 
 
 "THE EPISTLE. 1 Cor. xiii. 113. 
 
 " S. H. 18. Rom- 
 n,: m V. B. 
 liai.'ertt. Rom, 
 13. U-14. 4. 
 
 THOUGH I speak with the tongues of men 
 and of angels, and have not charity, I am 
 become as sounding brass, or a tinkling cymbal. 
 And though I have the gift of prophecy, and 
 understand all mysteries, and all knowledge ; and 
 though I have all faith, so that I could remove 
 mountains, and have no charity, I am nothing. 
 And though I bestow all my goods to feed the 
 poor, and though I give my body to be burned, 
 and have not charity, it profiteth me nothing. 
 Charity suflfereth long, and is kind ; charity 
 envieth not ; charity vaunteth not itself, is not 
 puffed up, doth not behave itself unseemly, 
 seeketh not her own, is not easily provoked, 
 thinketh no evil, rejoiceth not in iniquitj', but 
 rejoiceth in the truth; beareth all thinr/s, believeth 
 
 *THE GOSPEL. S. 
 
 THEN Jesus took unto nim the twelve, and 
 said unto them. Behold, we go up to Jeru- 
 salem, and all things that are written by the pro- 
 phets concerning the Son of Man shall be accom- 
 plished. For He shall be delivered unto the 
 Gentiles, and shall be mocked, and spitefully 
 entreated, and spitted on : and they shall scourge 
 Him, and put Him to death ; and the third day 
 He shall rise again. And they understood none 
 of these things ; and this saying was hid from 
 them, neither knew they the things which were 
 spoken. And it came to pass, that as He was 
 come nigh unto Jericho, a certain blind man sat 
 by the way-side begging : and hearing the multi- 
 tude pass by, he asked what it meant. And 
 
 * 5.^.1^. 
 
 Rom 
 
 aft as P. B. 
 
 
 RasUrn. 
 
 Mntt 
 
 6. 14-21. 
 
 
 all things, hopeth all things, endureth all things. 
 Charity never faileth : but whether there he pro- 
 phecies, they shall fail ; whether there he tongues, 
 they shall cease ; whether there he knowledge, it 
 shall vanish away. For we know in part, and 
 we prophesy in part. But when that which is 
 perfect is come, then that which is in part shall 
 l3e done away. When I was a child, I spake as 
 a child, I understood as a child, I thought as a 
 child ; but when I became a man, I put away 
 childish things. For now we see through a glass 
 darkly ; but then face to face : now I know in 
 part ; but then shall I know even as also I am 
 known. And now abideth faith, hope, charity, 
 these three ; but the greatest of these is charity. 
 
 Luke xviii. 31-43. 
 
 they told him, that Jesus of Nazareth passeth by. 
 And he cried, saying, Jesus, Thou Son of David, 
 have mercy on me. And they which went before 
 rebuked him, that he should hold his peace : but 
 he cried so much the more. Thou Son of David, 
 have mercy on me. And Jesus stood, and com- 
 manded him to be brought unto Him : and when 
 he was come near, He asked him, saying. What 
 wilt thou that I should do unto thee 1 And he 
 said. Lord, that I may receive my sight. And 
 Jesus said unto him. Receive thy sight ; thy 
 faith hath saved thee. And immediately he 
 received his sight, and followed Him, glorifying 
 God : and all the people, when they saw it, gave 
 praise unto God. 
 
 several different ways, though always immediately preceding 
 Easter. By various Churches the forty days were distributed 
 over periods of nine, eight, and seven weeks (that is, from 
 Septuagesima, Sexagesima, or Quinquage.sima to Easter), by 
 the omission of Sundays, Thursdays, and Saturdays, of Sun- 
 days and .Saturdays, or of Sundays alone, from the number of 
 fasting-days [see Kotos on Septuagesima] ; and it Avould appear 
 that Lent was sometimes called by the three names now con- 
 fined to the three Sundays preceding it as well as by the 
 name of Quadragesima, or 'ieaaapaKoaTri. St. Gregory the 
 Great introduced our present mode of observance, or sanctioned 
 it with his authority, at the end of the sixth century ; exclud- 
 ing Sundays from tlie number of fasting-days, and making the 
 thirty-six days thus left of the forty-two immediately preced- 
 ing Easter into an exact forty by beginning tlio Fast on the 
 Wednesday before Quadr.age.sima Sunday instead of on tlio 
 Monday following it. Tliis rule seems to have been very 
 readily accepted in the Western Church ; but the Eastern 
 Lent [MeyoXt) Nr;<rrfia] begins on tlio Jlouday after the day 
 which we call Qninriuagesima ; and the rule of fasting is so 
 strict, that although some slight rclaxatiim of its rigour is 
 allowed on Sundays and Saturilays, not even the former are 
 wholly excluded from the mimber of fasting-days. 
 
 The primary object of the institution of a fast before Easter 
 was doubtless that of perpetuating in the liearts of every 
 generation of Christians the sorrow and mourning which the 
 Apostles and Disciples felt during the time that the Bride- 
 groom was taken away from them. This sorrow had, indeed, 
 been turned into joy by the Resurrection, yet no E.astcr joys 
 could ever erase from the mind of the Church the memory of 
 those awful forty hours of blank and desolation which followed 
 the last sufferings of her Lord ; and she lives over year by 
 
 year the time from the morning of Good Friday to the morn- 
 ing of Easter Day by a re-presentation of Christ evidently set 
 forth, crucified among us. [Gal. iii. 1.] This probatblywas the 
 earliest idea of a fast before Easter. But it almost necessarily 
 followed that sorrow concerning the death of Christ should be 
 accompanied by sorrow concerning the cause of that Death ; 
 and hence the Lenten fast became a period of self-discipline ; 
 and was so, probably, from its first institution in Apostolic 
 times. And, according to the literal habit which the early 
 Church had of looking up to the Pattern of her Divine Master, 
 the forty days of His fasting in the wilderness while He was 
 undergoing Temptation became the gauge of the servants' 
 Lent, deriving still more force as an Example from the typical 
 prophecy of it which was so evident in the case of Moses and 
 Elijah. 
 
 St. Chrysostom speaks of great strictness in fasting on tlie 
 part of many in his day, such as is still found in the E.astern 
 Church. "There ai-e those," he says, "whoriv.al oneanother 
 in fasting, and shew a marvellous emulation in it ; some, 
 indeed, wlio spend two whole days without food ; and others 
 who, rejecting from their taljles not only the use of wine, and 
 of oil, but of every dish, and t.iking only bread .and water, 
 persevere in tliis practice during the whole of Lent." [Hom. 
 iv. on Stat.] He also speaks in another homily of men being 
 purified, in tlie days of Lent, by prayer and almsdeeds, by 
 fasting, watching, tears, and confession of sins, shewing that 
 the severe Lents of later ages were only such as had been ob- 
 served in the time of that great Father of the Church. The 
 general mode of fasting seems to have been to abstain from 
 food until after six o'clock in the afternoon, and even then 
 not to partake of animal food or wine. Yet it may bo doubted 
 wliether such a mode of life could have been continued
 
 268 
 
 Cfje jFir0t Dap of Lent. 
 
 THE FIRST DAY OF LENT, COMMONLY CALLED 
 ASH-WEDNKSDAY. 
 
 Fcria IV. in Capite Jejjinii. 
 
 THE COLLECT. 
 ALMIGHTY and everlasting God, Who Latest 
 i \ nothing that Thou hast made, and dost 
 forgive the sins of all them that are penitent ; 
 'Create and make in us new and contrite hearts, 
 that we worthily lamenting our sins, and acknow- 
 ledging our wretchedness, may obtain of Thee, 
 the God of all mercy, perfect remission and 
 forgiveness ; through Jesus Christ our Loed. 
 Amen 
 
 IT This Collect is to be read every day in Lent, after 
 the Collect appointed for the Day. 
 
 ^FOR THE 
 
 TURN ye even to Me, saith the Lord, with 
 all your heart, and with fasting, and with 
 weeping, and with mourning. And rend your 
 heart, and not your garments, and turn unto 
 the Lord your God : for He is gracious and mer- 
 ciful, slow to anger, and of great kindness, and 
 repenteth Him of the evil. Who knowetli if 
 He will return, and repent, and leave a blessing 
 behind Him, even a meat-offering and a drink- 
 offering unto the Lord your God ? Blow the 
 trumpet in Zion, sanctify a fast, call a solemn 
 
 . S- P.- 
 
 b A.D. 1549. 
 
 "BENEDICTIO CINERUM. 
 
 OMXIPOTENS sempiterneDEUS Qui misereris 
 omnium et nihil odisti eorum quae fecisti 
 dissimulans peccata hominum propter poeniten- 
 tiam .... 
 
 Joel 2. 12-19, 
 
 EPISTLE. Joel ii. 12.17. 
 
 s. s. s, Sam. \ assembly, gather the people, sanctify the con- 
 gregation, assemble the elders, gather the chil- 
 dren, and those that suck the breasts ; let the 
 bridegroom go forth of his chamber, and the 
 bride out of her closet ; let the priests, the min- 
 isters of the Lord, weep between the porch and 
 the altar, and let them say, Spare Thy jteople, O 
 Lord, and give not Thine heritage to reproach, 
 that the heathen should rule over them : where- 
 fore should they say among the people, Where 
 is their God ? 
 
 day after day for six weeks by those whose duties called upon 
 them for much physical exertion ; and it is possible that we 
 ought not to interpret so literally as tliis such allusions to 
 the fasting of ordinary Christians as we meet with in early 
 writings. 
 
 Lent was the principal time, in the early Church, for pre- 
 paring the Catechumens for Baptism, and a large portion of 
 St. Cyril's Catechetical Lectures were delivered at this season. 
 There were also constant daily sermons at the services, as we 
 see from expressions \ised by St. Chrysostom and other fathers. 
 Public shows were more or less strictly forbidden ; and works 
 of charity were engaged in by all who could undertake them. 
 It was a time when sinners were called ujion to do outward 
 penance as a sign of inward penitence, that they might be 
 received back to Communion at Easter. Lent was, in fact, 
 a season of humiliation, abstinence from pleasure, fasting, 
 prayer, penitence, and general depression of tone on account 
 of sin ; and was marked, on every side, with the sombre 
 tokens of mourning. 
 
 From this sliort account of the Lenten fast of primitive 
 days, we may go on to consider briefly wliat should be the 
 mode of observing it in modern times, so that the ancient and 
 unchanging principles of the Catholic Church may be applied 
 to the ever- varying habits of the world which those principles 
 are intended to leaven. The Cluirch of England has not 
 expressly defined any rule on the subject of fasting, but in 
 the Homilies on tlie subject has urged the example of the 
 Early Church, as if intending it to be followed with a con- 
 siderable amount of strictness. Tlie work that is set before 
 most persons, in tlie Providence of God, at the present day, 
 makes it quite impossible, however, for those who have to do 
 it to fast every day for six weeks until evening, or even to 
 take one meal only in the day. And the ordinary mode of 
 living is so restrained among religious persons, that such a 
 custom would soon reduce them to an invalid condition, in 
 which they could not do their duty proper!}' in the station of 
 life to which God has called them, whether in the M-orld or in 
 tlie sanctuary. And although it may seem, at first, that men 
 ought to be able to fast in the nineteenth century as strictly 
 as they did in the sixteenth, the twelfth, or the third, yet it 
 should be remembered that the continuous labour of life was 
 unknown to the great majority of persons in ancient davs, as 
 it is at the present time in the Eastern Church and in Southern 
 Europe ; and that the quantity and quality of the food which 
 now forms a full meal is only equivalent to what would have 
 been an extremely spare one until comparatively modem days. 
 
 The problem which the modern Christian has to solve, then, 
 in this matter, is that of so reconciling the duty of fasting in 
 Lent, and at other times ordered by the Church, with the 
 duty of properly accomplishing the work which God has set 
 him to do, that he may fulfil both duties as a faithful servant 
 of God. 
 
 It is impossible to lay down any general laM' as to the 
 amount of abstinence from food which is thus compatible with 
 modern duties ; nor can any one, except a person possessed of 
 much physiological acumen, determine what is to be the rule 
 for another. But the general rules may be laid down, [1] 
 that it is possible for all to diminish in some degi'ee the quan- 
 tity of their food on fasting-days without harm resulting ; [2] 
 that many can safely abstain altogether from animal food for 
 some days in the week ; [3] that food should be taken on 
 fasting-days as a necessity, and its quality so regulated that 
 it shall not be a luxury : [-t] that all can deny themselves 
 delicacies on fast-days which may be very properly used at 
 other times. 
 
 In the First Homily on Fasting the objects of this discipline 
 of the body are well stated thus : [1] "To chastise the flesh 
 that it be not too wanton, but tamed and brought in subjec- 
 tion to the spirit." [2] " That the spirit may be more fervent 
 and earnest in prayer." [3] "That our fast be a testimony 
 and -witness with us before God, of our humble submission to 
 His high Majesty." 
 
 Finally, it may be remarked, that as the changed habits of 
 life have diminished our capacity for abstaining from food for 
 long periods, so they have increased our opportunities of sac- 
 rificing our pleasures by abstinence from lu.xuries. "Theatres, 
 balls, private parties, novel-reading, mere ornamental pursuits, 
 unnecessary delicacies, sumptuous costume, — these are things 
 which may well be selected as the subjects of our abstinence, 
 if, in Lent, or in our general life, we desire to adopt a stricter 
 Christian habit than is commonly necessary." [Blust's 
 Direcloriitm PaMorale, p. 136.] From time so saved many 
 an hour can be gained in which to attend the Divine Service 
 of the Church day by day, to use extra private devotions, and 
 to engage in works of charity. 
 
 § Ash- Wednesday. 
 
 The ancient ecclesiastical name given to the first day of 
 Lent is Caput Jejunii, and the popular name of Ash-Wednes- 
 day has been acquired by it from the custom of blessing ashes 
 made from the palms distributed on the Pabn Sunday of the 
 preceding year, and signing the cross with them on the heads
 
 Cf)C jFirst ©unuap in lent. 
 
 269 
 
 " 5. VI. JJ. 
 
 "THE GOSPEL. S. Matt, vi 
 "TTTHEN ye fast, be not a.s the bj-pocrites, of a 
 V V sad countenance : for they disfigure tlieir 
 faces, that they may appear unto men to fast. 
 Verily I say unto you, They have their reward. 
 But thou, when thou fastest, anoint thine head, 
 and wash thy face, tliat tliou appear not unto 
 men to fast, but unto thy Father Which is in 
 secret ; and thy Fathee, Which seeth in secret, 
 
 lG-21 
 
 shall reward thee openly. 
 
 Lay not up for your- 
 selves treasures upon earth, where moth and ru.st 
 doth corrupt, and where thieves break through 
 and steal : but lay up for yourselves treasures in 
 heaven, where neither moth nor rust doth cor- 
 rupt, and where thieves do not break through 
 nor steal : for where your treasure is, there will 
 your heart be also. 
 
 Thk First Sunday in Lknt. 
 
 Dominica I., Quadragesima;, [Invocavit.] 
 
 *THE COLLECT. 
 
 d A.D. 1549. 
 
 an as P. B. 
 11. =4-26, 32-. 
 
 Heb. 
 
 OLORD, Who for our sake didst fast forty 
 days and forty nights ; Give us grace to 
 use such abstinence, that our flesh being 
 subdued to the spirit, we may ever obey Thy 
 godly motions in righteousness and true holiness, 
 to Thy honour and glory. Who livest and reignest 
 with the Father and the Holy Ghost, one God, 
 world without end. Amen. 
 
 'THE EPISTLE. 
 
 "TTT'E then, as workers together with Him, 
 VV beseech you also, that ye receive not the 
 grace of God in vain ; (for He saith, I have heard 
 thee in a. time accepted, and in the day of sal- 
 vation have I succoured thee : behold, now is 
 the accepted time ; behold, now is the day of 
 salvation ;) giving no offence in any thing, that 
 the ministry be not blamed ; but in all things 
 approving ourselves as the ministers of God, in 
 much patience, in afflictions, in necessities, in dis- 
 tresses, in stripes, in imprisonments, in tumults, 
 in labours, in watchings, in fastings ; by pure- 
 
 "■THE GOSPEL. S. Matt. 
 
 THEN was Jesus led up of the Spirit into the 
 wilderness, to be tempted of the devil. And 
 when He had fasted forty days and forty nights. 
 He was afterward an-hungred. And when the 
 tempter came to Him, he said, If Thou be the 
 Son of God, command that the.se stones be made 
 bread. But He answered and said, It is written, 
 Man shall not live by bread alone, but by every 
 
 2 Cor. vi. 1-10. 
 
 ai: as I". B. 
 rastern. 
 44-5S. 
 
 John 1. 
 
 ness, by knowledge, by long-suffering, by kind- 
 ness, by the Holy Ghost, by love unfeigned, 
 by the word of truth, by the power of God, by 
 the armour of righteousness on the right hand 
 and on the left, by honour and dishonour, by 
 evil report and good report ; as deceivers, and 
 yet true ; as unknown, and yet well known ; as 
 dying, and behold, we live ; as chastened, and 
 not killed ; as sorrowful, yet alway rejoicing ; as 
 poor, yet making many rich ; as having nothing, 
 and yet possessing all things. 
 
 iv. 1-11. 
 
 word that proceedeth out of the moutli of God. 
 Then the devil taketh Him vp into the holy city, 
 and setteth Him on a pinnacle of the temple, and 
 saith unto Him, If Thou be the So>f of God, cast 
 Thyself down ; for it is written. He shall give His 
 angels charge concerning Thee, and in their hands 
 they shall bear Thee up, lest at any time Thou 
 dash Thy foot against a stone. Jesus said unto 
 
 of those who knelt before the officiating minister for the pur- 
 pose, while he said, "Remember, man, that thou art Just, 
 and unto dust shalt thou return. " Tlie Commination Service 
 is an adaptation of this rite, as is further shewn in the notes 
 to that Olhoe. 
 
 The Peftitential Psalms are all used in the services of Ash- 
 Wednesday, as they have been time immemorial, the 6th, 
 32ud, and 38th at Mattins, the ."ilst at the Commination, the 
 102»d, 130th, and 143rd at Evensong. The Collect is partly 
 a transLation of one used at tlie Benediction of the Ashes, and 
 p.artly a composition of 1549 on the basis of other Collects of 
 the Day. The Epistle .and Gospel are those of the ancient 
 Lectionary of St. Jerome. In the Durham book a rubric is 
 inserted ordering that the Collect, Epistle, and Gospel of this 
 day "are to serve until the Sunday following." 
 
 iNTUorr.— -Tliou, O Lord, hast mercy upon .all men, and 
 hatest nothing that Thou hast made : hiding Thy face from 
 their sins because of tiieir penitence, and sparing them because 
 Thou art the Lord our God. I's. lie merciful unto me, O 
 God, be merciful unto me, for my soul trusteth in Thee. 
 Glory be. 
 
 THE FIRST SUNDAY IN LENT. 
 
 Although the Sundays in Lent are not to be observed as 
 fast-days, the devotional tone given to them is carefully 
 
 assimilated to that of the season ; and a constant memorial of 
 it is kept up by the use of the Ash-Wednesday CoHect after 
 tliat of the week on Sundays as well as weel;days. The 
 ancient Use contained Collects for Mondays, Wednesdays, 
 and Fridays in Lent. 
 
 The Collect for this Sunday has not been traced to .any 
 ancient source ; but as it contains the first allusion to fasting, 
 it may possilily come down from that distant time \\ lien Lent 
 l-iegan on this day or the day following, instead of on Ash- 
 Wednesday. In the ancient Use the Collect for tliis Sunday 
 was, "O God, Who dost cleanse Thy Cliurch by the yearly 
 observance of Lent ; grant unto Thy family that what it 
 strives to obtain from Tiiee by abstinence, the same it may 
 perform in good works, through our Lord Jesus Christ." 
 
 The Gospel of the day sets forth the Lord Jesus perfect- 
 ing His sympathy with our nature by undergoing tempta- 
 tion : and the first words of the ]<]pistlo point to the cfU- 
 cacious power of that temptation for the rescue from the 
 Tempter of all who are temjited. Our lilessed Lord, as the 
 Originator of a new spiritual nature which was to take the 
 place of that lost by Adam, went through a similar trial to 
 th.at of Adam ; and that He might have perfect sympathy 
 also with us wjio are open to the assaults of the Evil One, 
 "He was tempted like as we are." This representative char- 
 acter of Christ's Temptation is observable in the three forma 
 which it took. [1] "Command these stones that they be
 
 270 
 
 €^bc ^cconD ^unliap in Lent. 
 
 bim, It is written again, Thou shalt not tempt 
 the Lord tby God. Again, the devil taketh Him 
 up into an exceeding high mountain, and sheweth 
 Him all the kingdoms of the world, and the 
 glory of them ; and saith unto Him, All these 
 things will I give Thee, if Thou wilt fall down 
 
 and worship me. Then saith Jesus unto him. 
 Get thee hence, Satan ; for it is written. Thou 
 shalt worship the Lord thy God, and Him only 
 shalt thou serve. Then the devil leaveth Him, 
 and behold, angels came and ministered unto 
 Him. 
 
 THE Second Sunday in Lent 
 
 Dominica II., Quadrafjesimcc. [Remiyiiscere.] 
 THE COLLECT. 
 AOIIGHTY God, Who seest that we have no 
 -^--»- power of ourselves to help ourselves ; Keep 
 
 us both outwardly in our bodies, and inwardly in 
 our souls, that we may be defended from all 
 adversities which may happen to the body, and 
 from all evil thoughts which may assault and hurt 
 the soul, through Jesu.s Christ our Lord. 
 Amen. 
 
 «3, 13.5§. Gres. 
 Dom. ii. in XL., 
 lif eC ab. Mur. ii. 
 35- 
 
 -ORATIO. 
 
 DEUS, Qui conspicis omni nos virtute desti- 
 tui ; interius exteriusque custodi ; ut ab 
 omnibus adversitatibus muniamur in corpora, et 
 a pravis cogitationibua mundemur in mente. Per 
 DoiiiNUM nostrum. 
 
 'THE EPISTLE. 1 Tliess. iv. 1-S. 
 
 "TTTE beseech you, brethren, and exhort you 
 VV by the Lord Jesus, that as ye have 
 received of us how ye ought to walk, and to 
 please God, so ye would abound more and more. 
 For ye know what commandments we gave you 
 by the Lord Jesus. For this is the will of God, 
 even your sanctificatiou, that ye should abstain 
 from fornication ; that every one of you should 
 know how to possess his vessel in sanctificatiou 
 and honour; not in the lust of concupiscence, 
 
 * S. 2. 19. Rom- 
 an. I Thess. 4. 1- 
 7- 
 
 Eastern. Heb. i. 
 10—3. 3. 
 
 I even as the Gentiles which know not GoD ; 
 that no man go beyond and defraud his brother 
 in any matter ; because that the Lord is the 
 avenger of all such, as we also have forewarned 
 you, and testified. For God hath not called 
 us unto uncleanness, but unto holiness. He 
 therefore that despiseth despiseth not man, 
 but God, Who hath also given unto us His 
 Holy Spirit. 
 
 made bread, " was a parallel to that temptation of the senses 
 wliich was laid before our first parents when they were invited 
 to eat of the tree whose fruit had been forbidden by God. 
 And in this ijrimary temptation of sense all others are repre- 
 sented. But He Who fed five thousand by a miracle after 
 one day's fasting, will not work a miracle to feed Himself 
 after a fast of forty days : uor will He rise above the proper 
 level of His human nature in His struggle w-ith the enemy, 
 because His time is not yet come. [2] " If Thou be the Son 
 of God, cast Thyself duwn," was a temptation to make a 
 premature and unnecessary display of His Divine Power, 
 similar to the intellectual temptation set before our first 
 parents, "Ye shall be as gods." The substance of it was, 
 Can God do this ? The answer was, " Thou shalt not tempt 
 the Lord thy God."' [3] The first Adam was tempted to 
 covet the gift of a Divine Intelligence, ' ' Ye shall be as gods, 
 knowing good and evil ; " and though God had given him 
 sovereignty over the world in His own way, by a delegated 
 authority, to seek it in another way, by the iiossession of 
 Omniscience. So the third and strongest temptation offered 
 to Him Who came to draw all men imto Him by His lifting 
 up was contained in the offer — doubtless one that could have 
 been, in its way, realized — "All these things will I give Thee." 
 
 These three forms of temptation are comprehensive types 
 of all that the Tempter has to offer — sensual temptations, 
 the seductions of vanity and pride, and the desire to go be- 
 yond God's will. Thus the ancient formulary, which includes 
 all sin under the three heads, ' ' tlie world, tlie flesh, and the 
 Devil," is strictly in keeping with the view of sin which is 
 given to us in the Fall of the first, and the Victory of the 
 Second Adam : and as we acknowledge ourselves to be sinners 
 through our origin from the one, so we may see the full force 
 of the prayer to the other, " By Thy Temptation, good Lord, 
 deliver us," and seek spiritual strength in all times of spiritual 
 danger by becoming "fellow-workers with Him" through 
 the grace of God. 
 
 The week which begins with the first Sunday in Lent is 
 one of the Ember weeks, the following Sunday being the 
 canonical day for Ordinations. 
 
 1 It is observable that Simon Magus, who pretended to be divine, met 
 his death in an attempt to display his power in this very manner. 
 
 Introit. — He hath called upon Me, and I will hear him. 
 I will deliver him and bring him to honour : with long life 
 will I satisfy him. Fit. Whoso dwelleth under the defence of 
 the Most High shall abide under the shadow of the Almighty. 
 Glory be. 
 
 THE SECOND SUNDAY LN LENT. 
 
 Our Lord's triumph in His own Person over Satan is fol- 
 lowed up on this Sunday by a narrative of one of those cases 
 in which He exhibited the same power for the good of others. 
 "Grievou.sly vexed with a devil" is a phrase which seems to 
 point to an utter subjugation of the poor victim so afflicted to 
 the power of the Evil One ; and in that subjugation pliysical 
 aud mental evil were doubtless combined. He ^Vho, having 
 been tempted, was now able to succour them that are tempted, 
 manifested that ability on this occasion by the efiect of His 
 will alone, so that without the use of any apparent means or 
 any visible act, He caused the Evil One to give up his power 
 over the afflicted, and in answer to the urgent prayer of the 
 mother, "her daughter was made whole from that very hour." 
 There is, doubtless, a connection between the fact told in the 
 Gospel and the exhortation of the Epistle, the ejiithet designat- 
 ing the evil spirits who possessed their victims, and that by 
 which St. Paul designates impurity, being the same ; aud 
 several pieces of evidence pointing to extreme impurity of life 
 as one result of possession. The Collect is moulded in the 
 same lines of thought, acknowledging tlie power of the Tempter 
 to assault the soul by evil thoughts, and our own inability to 
 prevail against such assaults without the aid of Him by Wliom 
 the Tempter was, and is overcome. The note of the day and 
 week, therefore, so far as Lent looks to discipline, is a call to 
 the subjugation of the sensual part of our nature by earnest 
 prayer for a participation in the power of Him Who was 
 tempted, and yet came out of His temptation without sin, 
 that He might succour others in His strength. 
 
 Introit. — Call to remembrance, Lord, Thy tender 
 mercies ; and Thy loving-kindnesses, which have been ever 
 of old. Let not our enemies triumph over us. Deliver us, O 
 God of Israel, out of all our troubles. Ps. Unto Thee, 
 Lord, will I lift up my soul ; my God, I have put my tnist 
 in Thee, let me not be confounded. Glory be.
 
 Cf)C Cf)irri ^unDap in lent. 
 
 271 
 
 5-S- 
 
 Roma I 
 
 "THE GOSPEL, 
 
 JESUS went tlience, and departed into the 
 coasts of Tyre and Sidon. And behold, a 
 woman of Canaan came out of the same coasts, 
 and cried unto Him, saying, Have mercy on me, 
 O Lord, Thou Son of David ; my daughter is 
 grievously vexed with a devil. But He answered 
 her not a word. And His disciples came and 
 besought Him, saying. Send her away ; for she 
 crieth after us. But He answered and said, I am 
 not sent, but unto the lost sheep of the house of 
 
 5! asP. B. 
 ij. Matt. 17. 
 
 Baiter n. Mark 2. 
 
 S. Matt. XV. 21-28. 
 
 Israel. Then came she and worshipped Him, 
 saying, Lord, help me. But He answered and 
 said. It is not meet to take the children's bread, 
 and to cast it to dogs. And she said. Truth, 
 LoED ; yet the dogs eat of the crumbs which fall 
 from their master's table. Then Jesus answered 
 and said unto her, O woman, great is thy faith : 
 be it unto thee even as thou wilt. And her 
 daughter was made whole from that very Lour. 
 
 "W 
 
 Thk Third Sunday in Lknt 
 
 Dominica III., Quadragesima;. [Oculi.] 
 THE COLLECT. 
 E beseech Thee, Almighty God, look upon 
 
 « S. 1. ffi. Crci;. 
 Dom. iii. in XL. 
 Mur. ii. 39. 
 
 the hearty desires of Thy humble ser- 
 vants, and stretch forth the right hand of Thy 
 Majesty to be our defence against all our enemies, 
 through Jesus Christ our Lord. Amen. 
 
 'THE 
 
 BE ye therefore followers of God, as dear 
 children ; and walk in love, as Christ also 
 hath loved us, and hath given Himself for us, 
 an offering and a sacrifice to God for a sweet- 
 smelling savour. But fornication, and all unclean- 
 ness, or covetousness, let it not be once named 
 amongst you, as becometh saints ; neither filthi- 
 ness, nor foolish-talking, nor jesting, which are 
 not convenient ; but rather giving of thanks : for 
 this ye know, that no whoremonger, nor unclean 
 person, nor covetous man, who is an idolater, 
 hath any inheritance in the kingdom of Christ, 
 and of God. Let no man deceive you with vain 
 words : for because of these things cometh the 
 wrath of God upon the children of disobedience. 
 
 *ORATIO. 
 
 /~\UjESUMUS, omnipotens Deu.s, vota humi- 
 
 ; S. g. JJ. Rem 
 an. Epli. 5. 1-9. 
 Eastern. Heb.4. 
 H-S- 6. 
 
 V^ Hum respice, atque ad defensionem nos- 
 tram dexteram Tuse niajestatis extende. Per 
 DoMiNUM nostrum Jesum Christum Filium 
 Tuum. Qui Tecum vivit. 
 
 EPISTLE. Eplies. v. 1-14. 
 
 Be not ye therefore partakers with them : for ye 
 were sometimes darkness, but now are ye light in 
 the Lord : walk as children of light ; (for the 
 fruit of the Spirit is in all goodness, and righteous- 
 ness, and truth ;) proving what is acceptable 
 unto the Lord. And have no fellowship with 
 the unfruitful works of darkness, but rather 
 reprove them: for it is a shame even to speak of 
 those things which are done of them in secret. 
 But all things that are reproved are made mani- 
 fest by the light : for whatsoever doth make 
 manifest is light. Wherefore he saith. Awake, 
 thou that sleepest, and arise from the dead, and 
 Christ shall give thee light. 
 
 THE THIRD SUNDAY IN LENT. 
 
 The dangerous sympathy which exists between human 
 nature and evil is set forth on this Sunday with fearful 
 intensity of expression. Oiir Lord liad cast out another of 
 those evil spirits which were permitted in His time to exer- 
 cise their utmost power over men, that His glory might be 
 shewn in overcoming them ; and some of those who witnessed 
 tlie occurrence, finding no otlicr way of explaining it, attri- 
 buted it to "Beelzebub, the priuee of the devils." This foolish 
 and wicked way of accounting for the marvel our Lord met 
 by two arguments. [1] Satan would ncjt act against himself; 
 [2] If Satan cast out Satan, then " the children " of the Jews, 
 i.e. the Apostles, to whom "the very devils were subject" 
 through Christ's name, could oidy have cast tliem out by the 
 same evil power. In the parallel passage, Matt. xi. 31, Ho 
 also goes on to shew liow this wicked accusation was in 
 danger of becoming the unpardonable sin ; the Jews, in reality, 
 calling the saving work of the Holy Spirit a "soul-destroying" 
 Work, that of the Destroyer of S(mls. Tlicn tlie Lord declared 
 that it is Ho alone Who can cast out Satan ; He being stronger 
 than the strong Evil One. From His words we may deduce 
 tlie truth that all driving out of tlie Evil One is the work of 
 Christ, as all sin is ultimately the work of the Enemy. Ho 
 is the Stronger than tlio strong Wlio drives evil from our 
 nature, by purifying that nature in His own holy and imma- 
 culate Person ; from eacli individual by the work of the same 
 Person through the grace given in sacraments : and His 
 power extends over every form of Satan's power, physical or 
 mental infirmity, or s])iritual disease. This personal power 
 of Christ is illustrated by the words of St. Paul, " wretched 
 man that I am," through tliis power of Satan over mc, "Who 
 shall deliver me?" ... "I thank God, through Jesus Christ 
 our Lord " 
 
 After this conies that awful truth respecting repossession 
 
 which illustrates so fearfully tlie abiding sympathy of our 
 nature with evil, and tlie intensification of Satan's power 
 through every unresisted submission to tlie intiuence of it. 
 This was spoken first of the generation of Jews among whom 
 our Lord Iiad come, and has its application to later times in 
 the falling away of churches into heresy and worldliness. 
 Satan was driven out from every position wliich Ije liad taken 
 up as soon as Clirist appeared for the purpose of opposing him. 
 But the sympathies of tlic nation were towards evil, and after 
 tlicir rejection of Clirist and His Apostles their spiritual con- 
 dition became far worse than it w:is even in our Lord's time 
 when He called them a " gcaier.ation of vipers." Tho van- 
 quished strong man returned, and the horrors of sin among 
 the Jews between our Lord's Ascension and the final destruc- 
 tion of Jerusalem, — the hardness of heart, the blindness, the 
 cruelty, — were never exceeded. It is probable that the sway 
 of Mahometanisni in the East and in India is a return of the 
 "strong man armed," with "seven others more wicked than 
 himself," to nations among whom the Church had been 
 received as a cleansing and garnishing power for a time, but 
 was afterwards rejecteJwhen tho new unbelief aroused old 
 sympathies with evil. 
 
 Tho application of the same truth to individuals is obvious. 
 Tho Bcnso of Satan's power was so strong in the early Church 
 as to lead it to make exorcism an invariable preliminary of 
 ba|itisni. Every act of penitence is a kind of exorcism, and 
 every Absolution is tho conquest of Satan by Christ. But 
 unless the swept and garnishe<l soul is preoccupied with good, 
 evil will return to it. In all Lenten discipline, thcrefdre, the 
 occupation of the soul by the sevenfold gifts of the Spirit is 
 the true bar to the entrance of tho seven evil spirits, and 
 works of mercy will guard against the dangers and deadly 
 sins to which inactive devotion makes it liable. 
 
 Introit. — Mine eyes are ever looking unto tho Lord; for
 
 27^ 
 
 Cbe jTourtfj ^unDaj) in lent. 
 
 "THE GOSPEL. S. 
 
 r TESTIS] was casting out a devil, and it was 
 i-O dumb. And it came to pass, when tlie devil 
 was gone out, the dumb spake ; and the people 
 wondered. But some of thorn said, He casteth 
 out devils through Beelzebub, the chief of the 
 devils. And others, tempting Eim, sought of 
 Him a sign from heaven. But He, knowing 
 their thoughts, said unto them. Every kingdom 
 divided against itself is brought to desolation ; 
 and a house divided against a house falleth. If 
 Satan also bo divided against himself, how shall 
 his kingdom stand ? because ye say, that I cast 
 out devils through Beelzebub. And if I by 
 Beelzebub cast out devils, by whom do your sons 
 cast them out? therefore shall they be your 
 judges. But if I with the finger of God cast out 
 devils, no doubt the kingdom of God is come 
 upon you. When a strong man armed keepeth 
 his palace, his goods are in peace ; but when a 
 stronger than he shall come upon him, and over- 
 
 " S. S. ft. 
 
 an .IS P. B. 
 
 s- 34—9. ■• 
 
 Luke xi. 14-28. 
 
 come him, he taketh ffom him all his armour 
 wherein he trusted, and divideth his spoils. He 
 that is not with Me is against INfe : and he that 
 gathereth not with Me scattereth. When the 
 unclean spirit is gone out of a man, he walketh 
 through dry places, seeking rest ; and finding 
 none, he saith, I will return unto my house 
 whence I came out. And when he cometh, 
 he findeth it swept and garnished. Then goeth 
 he and taketh to him seven other spirits more 
 wicked than himself, and they enter in, and 
 dwell there ; and the last state of that man is 
 worse than the first. And it came to pass, as He 
 spake these things, a certain woman of the com- 
 pany lift up her voice, and said unto Him, 
 Blessed is the womb that bare Thee, and the 
 paps which Thou hast sucked. But He said, 
 Yea rather, blessed are they that hear the Word 
 of God, and keep it. 
 
 THE COLLECT. 
 /^RAXT, we beseech Thee, Almighty God, 
 
 VJT that we, who for our evil deeds do worthily 
 deserve to be punished, by the comfort of Thy 
 grace may mercifully be relieved ; through our 
 Lord and Saviour Jesus Christ. Amen. 
 
 The fourth Sunday in Lknt. 
 
 Dominica Malta Quadragesima:. [Latare.l 
 
 *ORATIO. 
 
 CONCEDE, quaisumus, omnipotens Deus, ut 
 qui ex merito nostrse actionis affligimur, 
 TuEe gratiae consolatione respiremus. Per Domi- 
 
 NUM. 
 
 > s. 
 
 Doll 
 
 Mur 
 
 Greg, 
 n XL. 
 
 ,THE EPISTLE. 
 
 TELL me, ye that desire to be under the law, 
 do ye not hear the law 1 For it is written, 
 that Abraham had two sons, the one by a bond- 
 
 Gal. i\'. 21-31. 
 
 s.a 
 
 m- 
 
 Gal 
 
 4. 
 
 =5^^;.;;,. 
 
 Gal. 
 
 4- 
 
 ==.31. 
 
 rn. 
 
 Heb.6. 
 
 13-20. 
 
 
 
 1 
 
 maid, the other by a free-woman. But he who 
 was of the bond-woman was born after the flesh; 
 but he of the free-woman was by promise. Which 
 
 He shall pluck my feet out of the uet. Turn Tliee uuto uie 
 and have mercy upon me ; for I am desolate and in misery. 
 Ps. Unto Thee, Lord, will I lift up my soul ; my God, I 
 have put my trust in Thee, O let me not be confounded. 
 Glory be. 
 
 MID-LENT, OR REFRESHMENT SUNDAY. 
 
 This day has been called Dominica Itefectionis from a very 
 ancient period, no doubt from the Gospel in whicli our Lord 
 ia set forth as feeding the five tliousand by a miracle in the 
 wilderness.' It has at some times been observed as a day of 
 greater festivity than was permitted on any other Sunday in 
 Lent ; and the Mi-C'areme of tlie French Church still gives 
 an illustration of tliis usage. In Rome also, the '■ Golden 
 Rose " is blessed on tliis day, and presented by the Pope to 
 some distinguislied person who is considered to have done 
 good service to tlie Church in the past year : and the cere- 
 mony is accompanied by festive observances which make Mid- 
 Lent Sunday conspicuously dill'erent from the others of the 
 season. The "comfort" of the Collect, the "free Jerusalem" 
 springing out of the bondage of Sinai of the Epistle, and the 
 Feast in the midst of the wilderness, all point the same way; 
 as also does the ancient Officium or Introit. 
 
 The miracle wliich gives point to this Sunday exliibits our 
 Lord as refreshing men literally by the operation of His Pro- 
 vidence, and mystically as their spii'itual Refresher. 
 
 [1] From the literal point of view the miracle was stupen- 
 dous, and well calculated to shew that the Providence of Him 
 "by Whom all tilings were made " is able to take care of those 
 whom He loves. Cornelius h. Lapide, calculating from the 
 Roman price of a loaf weighing from 8 to 10 ounces, concludes 
 that the 200 pence named would have purchased 2000 such 
 
 1 Tlie first Lesson at Evensong is Genesis xliii., which ends with the 
 refreshment of his brethren by Joseph, who was, in so many particulars, 
 a type of our Blessed Lord. 
 
 loaves. The average price of bread in England is l^tZ. a 
 pound, at which rate the same money would purchase about 
 914 pounds, a quantity not very far from this estimate. This 
 weiglit of bread distributed among 5000 persons only would 
 give not quite three ounces to eacli, about as much as is 
 ordinarily eaten as an accompaniment to otlier food at dinner. 
 But St. Slatthew [xiv. 21] says that there were " w'omen and 
 children," besides "about five thousand men ; " and if these 
 are reckoned at only 5000 more, the quantity of bread provided 
 for each by the 200 pence would have been only 1 i ounce, 
 literally "a little," as stated by Philip, and quite insufficient 
 for satisfying a hungry person. But the actual quantity of 
 bread present was much less than two hundred pennyworth, 
 being only such a quantity as a lad could carry, five barley 
 loaves (perhaps ten or twelve pounds in weight altogether), 
 and in that case enough to give a piece of bread of eicjht or 
 Ifii {/rains weirjht to each person. When Elisha's servitor said 
 of " twenty loaves of barley and full ears of corn in the husk 
 thereof," "What, should I set this before an hundred men?" 
 it is no wonder that the servitor of Christ sliould say of the 
 five barley loaves, " But what are these among so many " as 
 ten thousand men, women, and children? Yet in the course 
 of subdivision this small quantity of bread increased so as to 
 be sufficient for a full meal ; the persons so satisfied being 
 evidently in a fasting, and therefore liungry condition. For 
 such a full meal sixteen ounces of bread is not much, but 
 10,000 pounds of bread amounts to four and a half tons weight, 
 a vast quantity, apparently a thousandfold exceeding that 
 from which it originated. Such a calculation magnifies the 
 miracle iu appearance, yet it would have been as much an act 
 of Divine power to have increased the bread twofold as a 
 thousandfold ; and acts of Divine power equally stupendous 
 are daily being wrought around us by the loving-kindness of 
 our Creator. 
 
 [2] The mystical meaning of the miracle is shewn by the 
 c.iurse of the several acts recorded in the eleventh verse of 
 the Gospel ; and they are plainly of anEucharistic character.
 
 €l)e JFiftf) ^imDap in lent. 
 
 73 
 
 things are an allegory : for these are the two 
 covenants ; the one from the mount Sinai, which 
 gendereth to bondage, which is Agar. For t/iis 
 Agar is mount Sinai in Arabia, and answereth to 
 Jenisalem which now is, and is in bondage with 
 her children. But Jerusalem which is above is 
 free ; which is the mother of us all. For it is 
 written, Eejoice, thou barren that bearest not ; 
 break forth and cry, thou that travailest not : 
 for the desolate hath many more children than 
 
 she which hath an husband. Now we, brethren, 
 as Isaac was, are the children of promise. But 
 as then he that was born after the ilesh perse- 
 cuted him that was boi-ti after the Spirit ; even 
 so it is now. Nevertheless, what saith the Scrip- 
 ture ? Cast out the bond-woman and her son ; 
 for the son of the bond-woman shall not be heir 
 with the son of the free-woman. So then, brethren, 
 we are not children of the bond-woman, but of 
 the free. 
 
 "THE GOSPEL. S. John vi. 1-14. 
 
 JESUS went over the sea of Galilee, which 
 is the sea of Tiberias. And a great multi- 
 tude followed Him, because they saw His miracles 
 which He did on them that were diseased. And 
 Jesus went up into a mountain, and there He sat 
 with His disciples. And the Passover, a feast of 
 the Jews, was nigh. When Jesus then lift up 
 iris eyes, and saw a great company come unto Him, 
 He saith unto Philip, Whence shall we buy bread, 
 that these may eat 1 (And this He said to prove 
 him ; for He Himself knew what He would do.) 
 Philip answered Him, Two hundred peny-worth 
 of bread is not sufficient fur them, that every one 
 of them may take a little. One of His discii)Ies, 
 Andrew, Simon Peter's brother, saith unto Him, 
 There is a lad here, which hath five barley-loaves, 
 and two small fishes : but what are they among 
 
 ' 5. g. g. as p. B, 
 Romiin. John 6. 
 
 so many? And Jesus said. Make the men sit 
 down. Now there was much grass in the place. 
 So the men sat down, in number about five thou- 
 sand. And Jesus took the loaves, and when He 
 had given thanks He distributed to the disciples, 
 and the disciples to them that were set down ; 
 and likewise of the fishes as much as they would. 
 When they were filled, He said unto His disciples, 
 Gather ujj the fragments that remain, that nothing 
 be lost. Therefore they gathered them together, 
 and filled twelve baskets with the fragments of 
 the five barley-loaves, which remained over and 
 above unto them that had eaten. Then those 
 men, when they had seen the miracle that Jesus 
 did, said. This is of a truth that Prophet that 
 should come into the world. 
 
 THE COLLECT. 
 
 "TTT'E beseech Thee, Almighty God, mercifully 
 V V to look upon Thy people ; that hj Thy 
 great goodness they may be governed and pre- 
 served evermore, both in body and soul, through 
 Jesus Christ our Loed. Amen. 
 
 THE Fifth Sunday in Lent. 
 
 Dominica in Passione Domini. [Judica.'\ 
 
 *ORATIO. 
 
 QU^SUMUS, omnipotens Deus, familiam 
 Tuam propitius respice ; ut Te largiente 
 regatur in corpore, et Te servante custodiatur in 
 mente. Per. 
 
 * s. 
 
 1. a- Greg. 1 
 
 Dora. V. in 
 
 XL. 
 
 Tie. 
 
 Passione 
 
 Do. 
 
 nun 
 
 . Mur. ii 
 
 47- 
 
 o] Tlie loaves are placed in the haiuls of Jesus, as an 
 oblation is ofl'ered to God of the Bread and AViue. 
 
 §] Jesus gave thanks [ei'xapiffTTio-cts, comp. St. Luke xxii. 19] 
 before distributing them to the disciples, this eucharistization 
 of tlie loaves endowing them with capacities which they did 
 not previously possess. 
 
 7] He distributes to His ministers as to persons receiving 
 gifts from Him for the benefit of others. 
 
 5] And by tlie intervention of tliese ministers, not by direct 
 communication between Jesus and the multitude, the latter 
 receive the eucharistized bread by wliicli they are satisiied. 
 
 Thus the mighty woi'k of Clirist in tlie midst of the wilder- 
 ness is set before His Church in the midst of Lent as a sure 
 token that the earth is the Lord's and the fulness thereof ; 
 and tliat both fasting and abundance are at His command : 
 anil still more as an earnest of that Divine gift the " Bread 
 from Heaven," which He distributes to His people in the 
 wilderness of this world, by the liands of ministers, for their 
 spiritual refreshment and strength. 
 
 I.VTROIT. — Rejoice ye with Jerusalem, and be glad with 
 her, all ye that love her : rejoice for joy with her, all ye that 
 mourn for her ; that ye may suck and bo satisfied with the 
 breasts of licr consolations. Ps. I was glad when they said 
 unto me, We will go into the house of the Lord. Glory be. 
 
 PASSION SUNDAY.i 
 
 The n.amc of Passion Sunday has been given to tlie second 
 Sunday before Good Friday from time immemorial, because 
 on that day the Lord V)egan to make open predictions of His 
 coming sufferings. Those sufferings also begin now to be 
 
 • In Taverner's roatils [\.D. 1540] theordomr theSumKiys is, Tliinl Sun- 
 day ill Lent, Mid-Lent Sunday, Passion Sunday, Talui Sunday, Easter Day. 
 
 commemorated in the Scriptures for the season. The Epistle 
 refers to our Lord's Passion ; the Gospel narrates the begin- 
 ning of it in that fearful rejection of Him by the Jews ; and 
 the first Lessons at JIattins and Evensong are clearly prophetic 
 of the redemption wrought by the sufferings of Christ. When 
 the last attempt was made to alter tlie Prayer Boojc in 16S8, 
 it was proposed to substitute a Collect more in character witli 
 the day, which is as follows : "0 Almighty God, Who hast 
 sent Thy Son Jesus Christ to be an High Priest of good things 
 to come, and by His own Blood to enter in once into the holy 
 place, having obtained eternal redemption for us ; mercifully 
 lodk upon Thy people, that by the same Blood of our Saviour, 
 Who through the eternal Spirit offered Himself without spot 
 unto Thee, our consciences may be jmrged from dead works, 
 to serve Thee, the living God, that we may receive the pro- 
 mise of eternal inlieritance, through Jesus Christ our Lord." 
 As the Divine Power of Christ was illustrated on the pre- 
 ceding Sunday by the miracle of the loaves and fishes, so on 
 this day His Divine Nature is set forth in a c<aispicuous 
 manner by the juxtajiosition of the Gospel in which He used 
 the words, "Before Al)raham was, I am," with the first 
 Lesson iu which God is heard saying to Moses, "I AM THAT 
 I AM : . . . tlius shalt thou say unto the children of Israel, 
 I AM h.ath sent me unto you." The conduct of the Jews 
 shews that they recognized in our Lord's words an assumption 
 of the incommunicable Name, and in that assumption a pro- 
 clamation that He is God. This open and unlimited procla- 
 mation of His Divine Nature comes in on Passiun Sunday, as 
 the several manifestations of the glory of Christ come iu before 
 Christmas, that tlirough the humiliation of the Cross, as 
 through that of the manger, we may behold the eternal Son 
 of God ; and sec rays of Divinity shed from His crucified Body. 
 
 Introit. — Give sentence with me, God, and defend my 
 cause against the ungodly people : deliver mo from the
 
 274 
 
 Cf)e ^iinoay ncrt ficfore (ZBastcr. 
 
 "THE EPISTLE. Heb. 
 
 ,5 
 
 ».iB. 
 
 Rom- 
 
 an 
 
 as P. B. 
 
 
 Eas/ent. 
 
 Heb. 9. 
 
 II- 
 
 4- 
 
 
 CHRIST being come an High Priest of good 
 things to come, by a greater and more per- 
 fect tabernacle, not made with hands ; that is to 
 say, not of this building ; neither by the blood of 
 goats and calves; but by His own blood He entered 
 in once into the holy place, having obtained eternal 
 redemption for us. For if the blood of bulls and 
 of goats, and the ashes of an heifer sprinkling 
 the unclean, sanctifieth to the purifying of the 
 
 *THE GOSPEL. S. 
 
 rTESUS said,] Which of you convinceth Me 
 L«J of sin ] and if I say the truth, why do ye 
 not believe Jle 1 He that is of God heareth 
 God's words ; ye therefore hear than not, because 
 ye are not of God. Then answered the Jews, and 
 said unto Him, Say we not well, that Thou art a 
 Samaritan, and hast a devil ? Jesus answered, I 
 have not a devil ; but I honour My Father, and 
 ye do dishonour Me. And I seek not Mine own 
 glory ; there is One that seeketh and judgeth. 
 Verily, verily, I say unto you. If a man keep ]My 
 saying, he shall never see death. Then said the 
 Jews unto Him, Now we know that Thou hast a 
 devil : Abraham is dead, and the prophets ; and 
 Thou sayest, If a man keep ily saying, he shall 
 never taste of death. Art Thou greater than our 
 
 » s. g. i§. 
 
 aK as P. B. 
 10. 33-45. 
 
 ix. 11-15. 
 
 flesh ; how much more shall the blood of Christ, 
 "Who, through the eternal Spirit, oflered Himself 
 without spot to God, purge your conscience from 
 dead works to serve the living God ? And for 
 this cause He is the Mediator of the new testa- 
 ment, that by means of death, for the redemption 
 of the transgressions that were under the first 
 testament, they ■which are called might receive 
 the promise of eternal inheritance. 
 
 John viii. 46-59. 
 
 father Abraham, which is dead ? and the prophets 
 are dead : whom makest Thou Thyself? Jesus 
 answered, If I honour Myself, My honour is 
 nothing ; it is My Father that honoureth Me, of 
 Whom ye say, that He is your God : yet ye have 
 not known Him ; but I know Him : and if I 
 should say, I know Him not, I shall be a liar 
 like unto you ; but I know Him, aud keep His 
 saying. Your father Abraham rejoiced to see 
 !My daj-, and he saw it, and was glad. Then said 
 the Jews unto Him, Thou art not yet fifty years 
 old, and hast Thou seen Abraham ? Jesus said 
 unto them. Verily, verily, I say unto you, before 
 Abraham was, I am. Then took they up stones 
 to cast at Him : but Jesus hid Himself, and 
 went out of the temple. 
 
 The Sunday next before Easter. 
 
 Dominica in JRmnis Palmaniw. 
 
 THE COLLECT. 
 ALMIGHTY and everlasting God, Who, of 
 -j*--^ Thy tender love towards mankind, hast 
 sent Thy Son our S.i\aoUR Jesus Christ, to 
 take upon Him our flesh, and to suffer death 
 upon the cross, that all mankind should follow 
 the example of His great humility ; ^Mercifully 
 grant that we may both follow the example of 
 His patience, and also be made partakers of His 
 resurrection ; through the same Jesus Christ 
 our Lord. Amen. 
 
 ' S. a. S- Greg.. 
 Gelas. Doin- in 
 raniis paltiiaruiii. 
 Mur. i 546. 
 
 'ORATIO. 
 
 OMNIPOTENS sempiterne Deus, Qui humano 
 geueri ad imitandum humilitatis exemplum, 
 Salvatoeem nostrum carnem sumere, et crucem 
 subire fecisti : concede propitius, ut et patientiae 
 Ipsius habere documenta, et resurrectionis con- 
 sortia mereamur. Per eundeni. 
 
 deceitful anil wicked man, for Thou art the God of my 
 strength. I's, send out Tliy light and Thy truth that they 
 may lead me, and bring me unto Thy lioly hill, and to Thy 
 dwelling. Glory be. 
 
 PALM SUNDAY. 
 
 The last week of Lent has ever been observed by Christians 
 as a time of special solemnity ; and from the awfully impor- 
 tant events which occurred iu the last week of our Lord's life, 
 which it represents to us, it has been called, from primitive 
 times, the Great Week and the Holy Week. During this 
 period there was, as early as the days of St. Chiysostom, a 
 general cessation of business among the Cliristian part of the 
 people : fasting was observed with greater strictness than in 
 the other weeks of Lent, aud special acts of mercy aud charity 
 were engaged in by all, the Emperors (when they had become 
 Christian) setting an official example by ceremonies of which 
 our Royal Maundy is a relic. 
 
 The first day of the Holy Week is called Indulgence Sunday 
 in the Lectionary of St. Jerome, and iu many other later 
 writers. This name has been explained by a custom of the 
 Cliristian Emperors, who used to set prisoners free and close 
 all courts of law during Holy Week. But it seems to have 
 been iu use before this practice originated, which was not 
 earlier than the end of the fourth century. It has also been 
 supposed to be connected with the reconciliation of penitents. 
 Iu the Sacramentary of St. (iregory there is the phrase, " Per 
 
 Quern nobis indulgentia largitur," in the proper preface for 
 this day, and "ut indulgeutiam percipere mereamur," in the 
 Collect for Tuesday ; from which it maj' be inferred that the 
 name Indulgence Sunday (and Indulgence Week) originally 
 pointed to our Lord's work of redemption, and His great love 
 in going forward willingly on this day to meet His sufferings. 
 The day is also called Hosaniia Sunday in some parts of 
 Europe and the East. 
 
 But a far more common name is that by which it is familiarly 
 known to us, that of Palm Sundaj-. It is called Dominica in 
 ramis palmariim in the Sacramentary of St. Gregory, and 
 Dominica in ramis olivanim in that of St. Ambrose, and in 
 the former there is a plain reference to the ceremony of 
 branch-bearing as one then in use, as well as to the act of 
 the Jews which originally gave the name to the Sunday. 
 The words are iu the Beuedictiou of the people: "May 
 Almighty God grant unto you, that as ye present yourselves 
 before Him with branches of palms and of other trees, so after 
 your departure from this life ye may attain to appear before 
 Him with the fruit of good works aud the palm of victory." 
 In the Ambrosian rite it is not so clear that the ceremony was 
 then in use ; but St. Chrysostom mentions the shaking of the 
 palm-branches fffc/eii' rd jSdia] as one of the customs of the 
 day in one of his sermons for the Great Week. 
 
 In the ancient English Church the Benediction of the Palms 
 took place before the beginning of the Holy Communion. 
 First an Acolyte read Exod. xv. 27 — xvi. 10, the narrative of 
 Israel's encamping by the twelve wells and threescore and
 
 €-ht ^unDap ncrt before Caster. 
 
 75 
 
 "SB. 19. 
 
 an as P. 13. 
 Eastern. 
 4-9. 
 
 "THE EPISTLE, 
 
 IET this mind be in you, which k«s al.so in 
 ^ Christ Jesus : Who, being in the form of 
 God, thought it not robbery to be equal with 
 God ; but made Himself of no reputation, and 
 took «/)o/i Him the form of a servant, and was 
 made in the likeness of men : and being found 
 in fashion as a man. He humbled Himself, and 
 became obedient unto death, even the death of 
 
 Phil. ii. 5-11. 
 
 K„,«- the cross. Wherefore God also hath highly 
 i,ii, 4. exalted Him, and given Him a Name which is 
 above every name ; that at the Name of Jesus 
 every knee should bow, of things in heaven, and 
 things in earth, and things under the earth ; and 
 that every tongue should confess that Jesus 
 Christ is Lord, to the glory of God the 
 Father. 
 
 »THE GOSPEL. S. Matt, 
 \ \THEN the morning was come, all the chief i> «,. ■&. jj. /t„„. 
 V V isriests and elders of the people took %'; """"■ ='■ * 
 counsel against Jesus, to put Him to death. '""";-"■ >''" 
 And when they had bound Him, they led Iliia 
 away, and delivered Him to Pontius Pilate the 
 governour. Then Judas who had betrayed Him, 
 when he saw that He was condemned, repented 
 himself, and brought again the thirty pieces of 
 silver to the chief priests and elders, saying, I 
 have sinned, in that I have betrayed the innocent 
 blood. And they said. What is that to us ? see 
 thou to that. And he cast down the pieces of 
 silver in the temple, and departed, and went and 
 hanged himself. And the chief priests took the 
 silver pieces, and said, It is not lawful for to put 
 them into the treasury, because it is the price of 
 blood. And they took counsel, and bought with 
 them the potter's field, to bury strangers in. 
 Wherefore that field was called. The field of blood, 
 unto this day. (Then was fulfilled that which 
 was spoken by 'Jeremy the prophet, saying, And 
 they took the thirty pieces of silver, the price of 
 Him that was valued, Whom they of the children 
 of Israel did value, and gave them for the potter's 
 field, as the Lord appointed me.) And Jesus 
 stood before the governour ; and the governour 
 asked Him, saying. Art Thou the King of the 
 Jews 1 Aud Jesus said unto him. Thou sayest. 
 And when He was accused of the chief priests 
 and elders. He answered nothing. Then said 
 Pilate unto Him, Hearest Thou not how many 
 things they witness against Thee ? And He 
 answered him to never a word, insomuch that 
 the governour mar\'elled greatly. Now at that 
 
 c This is now found 
 only in Zech, ii, 
 12. 13. St. Mntthew 
 may quote fr',m 
 some lost writing 
 of Jeremiah. 
 
 xxvii. 1-54. 
 
 feast the governour was wont to release unto the 
 people a prisoner, whom they would. And they 
 had then a notable prisoner, called Barabbas. 
 Therefore when they were gathered together, 
 Pilate said unto them. Whom wiU ye that I 
 release unto you ? Barabbas, or Jesus Which is 
 called Christ ? For he knew that for envy they 
 had delivered Him. When he was set down on 
 the judgement-seat, his wife sent unto him, saying, 
 Have thou nothing to do with that just Man : 
 for I have suffered many things this day in a 
 dream because of Him. But the chief priests 
 and elders persuaded the multitude that they 
 should ask Barabbas, ajid destroy Jesus. The 
 governour answered and said unto them. Whether 
 of the twain will ye that I release unto you % 
 They said, Barabbas. Pilate saith uuto them, 
 What shall I do then with Jesus, Which is called 
 Christ? They all say unto him. Let Him be 
 crucified. And the governour said. Why, what 
 evil hath He done ? But they cried out the 
 more, saying. Let Him be crucified. When 
 Pilate saw tliat he could prevail nothing, but 
 that rather a tumult was made, he took water, 
 and washed his hands before the multitude, 
 saying, I am innocent of the blood of this just 
 Person: see ye to it. Then answered all the 
 people, and said. His blood he on us, and on our 
 children. Then released he Barabbas unto them : 
 and when he had scourged Jesus he delivered 
 Him to be crucified. Then the soldiers of the 
 governour took Jesus into the common hall, and 
 gathered unto Him the whole band of soldiers. 
 And they stripped Him, and put on Him a scarlet 
 
 ten palm-trcea of Elim. Then a Deacon read St. John xii. r2-10, 
 the account of our Lord's triuinplial entry. After tliis the 
 palm, yew, or willow branches being laid upon the Altar, the 
 Priest (vested in a red silk cope) pronounced an exorcism and 
 a blessing over them, which were followed by four Collects. 
 A procession tlien passed round tlie Church, singing Anthems, 
 and distributing the branches; after whicli began the celebra- 
 tion of tliG Holy Eucharist. The custom is still represented 
 in some jjlaces Ijy decking the Church witli willow-branclies 
 on Palm Sunilay ; and almost everywhere by the country- 
 people bearing them in tlioir liands as they walk out iu the 
 afternoon. 
 
 On this day the Church has alw.ays begun to set before God 
 and men the Gospel account of tlie Passion of our Lord. In 
 tlio Lcctionary of St. Jerome, and in the ancient Jlissals of 
 tlic Cliurch of England, St, Matthew's narrative, or "The 
 Passion according to St. Matthew," was fixed for the Gospel 
 on Pahn Sunday, that of St. Mark on Tuesday, tliat of St. 
 Luke on Wednesday, and that of St. John on iiood Friday.' 
 Until 1001 the 2otli and 27th ch.apters of St, Matthew ■were 
 stiU read for the Gospel on Palm Sunday, and the ISth and 
 
 1. The Pa.ssiou was said in a very remarkable manner, and is printed ac- 
 cordingly in the Salisbury Alissal. Instead of the wliolo being said by tlie 
 Gospeller, it was appoiiioncd among three persons, apparently I'hoir-men. 
 Those words which were spoken by the Jews or the disciples had the letter 
 "a" prefixed, and were direeted to be sung or said fenntari aiit pronuntiari] 
 
 19th of St. Jdlin on Good Friday ; but a marginal note in 
 Sancroft's writing is appended to both these days in the Dur- 
 liam book, directing the first chapter to be left out in each 
 case, because it is .appointed to be read in the Second Lesson. 
 The distinguishing characteristic of this d,ay in the last 
 week of our Lord's life is not represented iu any of the 
 Scriptures for the day, whicli are altogether occujiied with 
 our Lord's Passion. This arises from the change made in 
 1549, wlieu tlie service for the Benediction of the Palms was 
 set aside (in which this cliaracteristic of tlie day was fully 
 commemorated), and only the Ancient ^^-^s3 of the day ^w!lich 
 was commemorative of tlie Passion) ictained. This oversight 
 is to be regretted, as tliere is clearly a connection between the 
 usage of palm-bearing and the Divine ritual, botli of Sinai 
 and tlie New Jerusalem. One of God's commands to the 
 Jews w.as, "Ye sh.all take you on tlie first day the boughs 
 of goodly trees, branches of palm-trees, and the boughs of 
 thick trees, and willows of the brook ; aud ye shall rejoice 
 before the Lord your (iod seven days." [Lev. xxiii. 40.] 
 And in the lievelation St. John writes, " After this I beheld, 
 and, lo, a great multitude, which no man could number, of all 
 
 by an alto voice ; the words of our Lord were marked " 6," and to bo sung 
 by a hfiss voice ; those of the Ex'angelist " wi," to be sung by a tenor [media]. 
 This singular custom was observed in reading the Passion from eaeli of the 
 four Evangelists; and is still kept up abroad.
 
 276 
 
 Q^onQay ticforc Caster. 
 
 robe. And when they had platted a crown of 
 thorns they put it upon His head, and a reed in 
 His right hand : and they bowed the knee before 
 Him, and mocked Him, saying, Hail, King of the 
 Jews. And they spit upon Him, and took the 
 reed, and smote Him on the head. And after 
 that they had mocked Him they took the robe 
 off from Him, and put His own raiment on Him, 
 and led Him away to crucify /7m. And as they 
 came out they found a man of Cyreue, Simon by 
 name ; him they compelled to bear His cross. 
 And when they were come unto a place called 
 Golgotha, that is to say, a place of a scull, they 
 gave Him vinegar to drink mingled with gall : 
 and when He had tasted thereof, He would not 
 drink. And they crucified Him, and parted His 
 garments, casting lots : that it might be fulfilled 
 ■which was spoken by the prophet. They parted 
 lly garments among them, and vipon !My vesture 
 did they cast lots. And sitting down they 
 watched Him there ; and set up over His head 
 His accusation written, THIS IS JESUS THE 
 KING OF THE JEWS. Then were there two 
 thieves crucified with Him ; one on the right 
 hand, and another on the left. And they that 
 passed by reviled Him, wagging their heads, and 
 saying, Thou that destroyest the temple, and 
 buildest it in three days, save Thyself : if Thou 
 be the Sox of God, come down from the cross. 
 Likewise also the chief priests mocking Him, 
 with the scribes and elders, said, He saved others, 
 
 Himself He cannot save : if He be the King of 
 Israel, let Him now come down from the cross, 
 a!id we will believe Him. He trusted in God ; 
 let Him deliver Him now, if He will have Him : 
 for He said, I am the Son of God. The thieves 
 also, which were crucified with Him, cast the 
 same in His teeth. Now from the sixth hour 
 there was darkness over all the land unto the 
 ninth hour. And about the ninth hour Jesus 
 cried with a loud voice, saying, Eli, Eli, lama 
 sahachthani? that is to say. My God, My God, 
 why hast Thou forsaken Jle ? Some of them 
 that stood there, when they heard tltat, said, This 
 Man caUeth for Elias. And straightway one of 
 them ran, and took a sjsunge, and filled it with 
 vinegar, and put it on a reed, and gave Him to 
 drink. The rest said, Let be, let us see whether 
 Elias will come to save Him. Jesis, when He 
 had cried again with a loud voice, yielded up the 
 ghost. And behold, the vail of the temple was 
 rent in twain from the top to the bottom, and 
 the earth did quake, and the rocks rent, and the 
 graves were opened, and many bodies of saints 
 which slept arose, and came out of the graves 
 after His resurrection, and went into the holy 
 city, and appeared unto many. Xow when the 
 centurion, and they that were with him, watching 
 Jesus, saw the earthquake, and those things that 
 were done, they feared greatly, saying, Truly this 
 was the Sox of God. 
 
 Monday before Easter. 
 
 "Feria II. post Dominkum in Eamis Palmarum. 
 '■FOR THE EPISTLE. Isa. Ixiii. 1-19. 
 
 \ I THO is this that cometh from Edom, with 
 V V dyed garments from Bozrah ? this that is 
 glorious in His apparel, travelling in the great- 
 ness of His strength 1 I that speak in righteous- 
 ness, mighty to save. Wherefore ait Thou red in 
 Thine apparel, and Thy garments like him that 
 treadeth in the wine-fat? I have trodden the 
 wine-press alone, and of the people there tvas 
 none with Me : for I will tread them in Mine 
 anger, and trample them in My fury, and their 
 blood shall be sprinkled upon My garments, and 
 I wiU stain all Jly raiment. For the day of ven- 
 geance is in !Mine heart, and the j"ear of My 
 redeemed is come. And I looked, and there 
 was none to help ; and I wondered that there 
 ivas none to uphold : therefore ]\Iine own arm 
 brought salvation unto Me, and My fury it up- 
 lield Me. And I will tread down the people in 
 !Miue anger, and make them drunk in 5Iy fury, 
 and I wiU In-ing down their strength to the 
 earth. I will mention the loving-kindnesses of 
 the Lord, and the praises of the Lord, according 
 to all that the Lord hath bestowed on us, and 
 
 « S. B. 10. 
 
 * S. B. j). Rom- 
 tiu Isa. so. 5-10. 
 
 the great goodness toward the house of Israel, 
 which He hath bestowed on them, according to 
 His mercies, and according to the multitude of 
 His loving-kindnesses. For He said. Surely they 
 are My people', children that will not lie : so He 
 was their Saviour. In aU their afiliction He was 
 afl[licted, and the Angel of His Presence saved 
 them : in His love, and in His pity, He redeemed 
 them, and He bare them, and carried them all 
 the days of old. But they rebelled, and vexed 
 His Holy Spirit ; therefore He was turned to be 
 their enemy, and He fought against them. Then 
 He remembered the days of old, Moses and His 
 people, saying. Where is He that brought them 
 up out of the sea with the .shei)herd of His 
 flock ] where is He that put His Holy Spirit 
 within him ? that led them by the right hand of 
 Moses, with His glorious arm, dividing the water 
 before them, to make Himself an everlasting 
 Name? that led them through the deep as an 
 horse in the wilderness, that they .should not 
 stumble ? As a beast goeth down into the vaUey, 
 the Spirit of the Lord caused Him to rest : so 
 
 nations, and kindreds, and people, and tongues, stood before 
 the tlirone, and before the Lamb, clothed with white robes, 
 and palms in their hands." [Rev. vii. 9.] 
 
 Introit. — Be not Thou fur from me, O Lord : Thou art my 
 succour, haste Thee to lielp me. Save me from tlie lion's 
 mouth : Thou hast lieard me from among the horns of the 
 unicorns. Ps. My God, my God, look upon me; why hast 
 Thou forsaken me? [" Non dicitnr, Gloria Patri. "] 
 
 MONDAY IN HOLY WEEK. 
 
 The distinctive memorial of this day is the act of our 
 Blessed Lord in destroying the b.arren fig-tree. Having left 
 Jerusalem in the evening of Palm Sunday and retired to 
 Bethany, He returned to the city in the morning, and on His 
 way He was hungry ; and seeing a fig-tree afar off, ha^•ing 
 leaves. He came, if h.aply He might find anything thereon ; 
 and when He came to it, He found nothing but leaves ; for
 
 a^onnaj) ticforc (ZBaster. 
 
 277 
 
 didst Thou lead Thy people, to make Thyself a 
 glorious Name. Look down from heaven, and 
 behold from the habitation of Thy holiness, and 
 of Thy glory : where is Thy zeal, and Thy strength, 
 the sounding of Thy bowels, and of Thy mercies 
 towards me "? Are they restrained ? Doubtless 
 Thou art our Father, though Abraham be igno- 
 rant of us, and Israel acknowledge us not : Thou, 
 O Lord, art our Father, our Eedeemer, Thy 
 
 Name is from everlasting. Lord, why hast 
 Thou made us to err from Thy ways 1 and hard- 
 ened our heart from Thy fear \ Return for Thy 
 servants' sake, the tribes of Thine inheritance. 
 The people of Thy holiness have possessed it but 
 a little while : our adversaries have trodden down 
 Thy sanctuary. We are Thine: Thou never 
 barest rule over them ; they were not called by 
 Thy Name. 
 
 "THE GOSPEL. S. Mark xiv. 1-72. 
 
 A FTER two days was the feast of the Pass- 
 -^-^ over, and of unleavened bread : and the 
 chief priests and the scribes sought how they 
 might take Him by craft, and put Ilim to death. 
 But they said. Not on the feast-cfay, lest there be 
 an uproar of the people. And being in Bethany, 
 in the house of Simon the leper, as He sat at 
 meat, there came a woman having an alabaster 
 box of ointment of spikenard, veiy precious ; and 
 she brake the box, and poured it on His head. 
 And there were some that had indignation within 
 themselves, and said. Why was this waste of 
 the ointment made ? for it might have been sold 
 for more than three hundred pence, and have 
 been given to the poor : and they murmured 
 against her. And Jescs said, Let her alone ; 
 why trouble ye her"? she hath wrought a good 
 work on Me : for ye have the poor with you 
 always, and whensoever ye will ye may do them 
 good ; but Sle ye have not always. She hath 
 done what she could ; she is come aforehand to 
 anoint ily body to the burying. Yerily I say unto 
 you, Wheresoever this Gospel shall be preached 
 throughout the whole world, this also that she 
 hath done shall be spoken of for a memorial of 
 her. And Judas Iscariot, one of the twelve, went 
 unto the chief priests to betray Him unto them. 
 And when they heard it they were glad, and 
 promised to give him money. And he sought 
 how he might conveniently betray Him. And 
 the first day of unleavened bread, when they 
 killed the passover. His disciples said unto Him, 
 Where wilt Thou that we go and prepare, that 
 Thou niayest eat the passover ? Aild He sendeth 
 forth two of His disciples, and saith unto thcui, 
 Go ye into the city, and there shall meet you 
 a man bearing a pitcher of water ; follow him : 
 And wheresoever he shall go in, say ye to the 
 good-man of the house, The Master saith, Where 
 is the guest-chamber, whore I shall eat the pass- 
 over with My disciples 1 And he will .shew you 
 a large upper-room furnished, and prepared : 
 there make ready for us. And His disciples 
 went forth, and came into the city, and found 
 as He had said unto them : and they made ready 
 the passover. And in the evening He comctli 
 
 kastent. 
 =4- 3-37- 
 
 \. Jolin 
 
 John 12. 
 
 Matt. 
 
 with the twelve. And as they sat, and did eat, 
 Jesus said, Verily I say unto you. One of you 
 which eateth with Me shall betray Me. And 
 they began to be sorrowful, and to .say unto Him 
 one by one, Is it I % and another said, Zs it I ? 
 And He answered and said imto them. It is one 
 of the twelve that dippeth with Me in the dish. 
 The Son of Man indeed goeth, as it is written 
 of Him : but wo to that man by whom the Son 
 of Man is betrayed : good were it for that man 
 if he had never been born. And as they did 
 eat, Jesus took bread, and blessed, and brake it, 
 and gave to them, and said. Take, eat : this is 
 My Body. And He took the cuja, and when He 
 had given thanks He gave it to them : and they 
 all drank of it. And He said unto them, This 
 is My Blood of the new testament, which is 
 shed for many. Verily I say unto you, I will 
 drink no more of the fruit of the vine, until 
 that day that I drink it new in the Kingdom 
 of God. And when they had sung an hymn 
 they went out into the Mount of Olives. And 
 Jesus saith unto them. All ye shall be offended 
 becau.se of Me this night: for it is written, I 
 will smite the shepherd, and the sheep shall be 
 scattered. But, after that I am risen, I will go 
 before you into Galilee. But Peter said unto 
 Him, Although all shall be oii'ended, yet roill not 
 L And Jesus saith unto him. Verily I say unto 
 thee. That this day, even in this night, before 
 the cock crow twice, thou shalt deny Me thrice. 
 But he spake the more vehemently. If I should 
 die with Thee, I will not deny Thee in any wise. 
 Likewise also said they all. And they came to 
 a place which was named Gethsemane : and He 
 saith to His disciples, Sit yo here, while I shall 
 pray. And He taketh with Him Peter, and James, 
 and John, and began to be sore amazed, and to 
 be very heavy, and saith unto them. My soul is 
 exceeding sorrowful unto death ; tarry ye here, 
 and watch. And He went forward a little, and 
 fell on the ground, and prayed, that, if it were 
 possible, the hour might jjass from Him. And 
 He said, Abba, Father, all things are possible 
 unto Thee ; tako away this cup from Me ; never- 
 theless, not wliat I will, but what Thou wilt. 
 
 the time of figs was not yet. And Jesus answered and .said unto 
 it, "No man eat fruit of thee hereafter for ever." [.St. Mark 
 xi. 14.] From thence lie went to the Temple, and cleansed 
 it from the presence of those who carried their merchandise 
 into the very liouse of God. Both actions are compared by 
 ritualist commentators to that separation of the (irmament 
 from the suljjacent waters out of \\hieh the earth was to 
 Bi)ring, and wliicli took place on the second day of tlic week 
 of the Creation. As tlie Almiglity Creator scp.aratod tlie 
 waters above from the waters bcncatli, so the righteous 
 Judge of all the earth separ.-vtes the barren tree from the 
 fruitful the house of prayer from the house of covetousness 
 
 and dishonesty. Thus He foreshadowed the result of His 
 Passion, by which the latter days of the Lord would be 
 severeil from the former days of the world ; and His final 
 Judgement, in which tlic evil, and those who have been 
 tuifruitful in good works, will be altogether cast out of His 
 Kingdom. 
 
 Introit. — Plead Thou my cause, Lord, with them th.at 
 strive with me ; and light Tliou against tlicm that fight 
 ag.ainst me. Lay hand upon tlie shield .and buckler, and 
 stand up to help me. /'.<. Bring forth the spear, and stop 
 the way against them that persecute me.
 
 278 
 
 CuesDap before Caster. 
 
 And He cometli and tindetli them sleeping, and 
 saith unto Peter, Simon, sleepest tliou ] couldest 
 not thou watch one hour ? Watch ye and pray, 
 lest ye enter into temptation : the spirit truly 
 is ready, but the flesh is weak. And again He 
 went away, and prayed, and spake the same 
 words. And when He returned He found them 
 asleep again, (for their eyes were heavy,) neitlier 
 wist they what to answer Him. And He cometh 
 the third time, and saith unto them. Sleep on 
 now, and take t/our rest : it is enough, the hour 
 is come ; behold, the Son of Man is betrayed 
 into the hands of sinners. Kise up, let us go ; 
 lo, he that betrayeth Jle is at hand. And 
 immediately, while He yet spake, cometh Judas, 
 one of the twelve, and with him a great mul- 
 titude with swords and staves, from the chief 
 priests, and the scribes, and the elders. And he 
 that betrayed Him had given them a token, 
 saying, "Wliorasoever I shall kiss, that same is He ; 
 take Him, and lead Him away safely. And as 
 soon as he was come he goeth straightway to 
 Him, and saith. Master, ]\Iaster ; and kissed Him. 
 And they laid their hands on Him, and took 
 Him. And one of them that stood by drew a 
 sword, and smote a servant of the high priest, 
 and cut off his ear. And Jesu.s answered, and 
 said unto them. Are ye come out as against a 
 thief, with swords and tvith staves, to take Me 1 
 I was daily with you in the temple teaching, 
 and ye took ]\Ie not : but the Scriptures must 
 be fulfilled. And they all forsook Him, and fled. 
 And there followed Him a certain young man, 
 having a linen cloth cast about his naked bodj/ ; 
 and the young men laid hold on him : and he 
 left the linen cloth, and fled from them naked. 
 And they led Jesus away to the high priest : and 
 with him were assembled all the chief priests, 
 and the elders, and the scribes. And Peter fol- 
 lowed Him afar off, even into the palace of the 
 high priest ; and he sat with the servants, and 
 warmed himself at the fire. And the chief priests 
 and all the council sought for witness against 
 
 Jesus to put Him to death ; and found none. For 
 many bare false witness against Him, but their 
 witness agreed not together. And there arose 
 certain, and bare false witness against Him, say- 
 ing. We heard Him say, I will destroy this temple 
 that is made with hands, and within three days 
 I will build another made without hands. But 
 neither so did their witness agree together. And 
 the high priest stood up in the midst, and asked 
 Jesus, saying, Answerest Thou nothing \ what is 
 it %i-'hich these witness again.st Thee'? But He 
 held His peace, and answered nothing. Again 
 the high priest asked Him, and said unto Him, 
 Art Thou the Christ, the SoK of the Blessed 1 
 And Jesus said, I am ; and ye shall see the Son 
 of JIan sitting on the right hand of power, and 
 coming in the clouds of heaven. Then the high 
 priest rent his clothes, and saith. What need wa 
 any further witnesses ? ye have heard the blas- 
 phemy : what think ye % And they all condemned 
 Him to be guilty of death. And some began to 
 spit on Him, and to cover His face, and to buffet 
 Him, and to say unto Him, Prophesy : and the 
 servants did strike Him with the palms of their 
 hands. And as Peter was beneath in the palace 
 there cometh one of the maids of the high priest ; 
 and when she saw Peter warming himself she 
 looked upon him, and said. And thou also wast 
 with Jesus of Nazareth. But he denied, saying, 
 I know not, neither understand I what thou 
 sayest. And he went out into the porch ; and 
 the cock crew. And a maid saw him again, and 
 began to say to them that stood by. This is one 
 of them. And he denied il again. And a little 
 after, they that stood by said again to Peter, 
 Surely thou art one of them ; for thou art a 
 Galilean, and thy sjjeech agreeth thereto. But 
 he began to curse and to swear, saying, I know 
 not this !Mau of Whom ye speak. And the second 
 time the cock crew. And Peter called to mind 
 the word that Jesus said unto him, Before the 
 cock crow twice, thou shalt deny Me thrice. 
 And when he thought thereon, he wept. 
 
 Tuesday before Easter. 
 
 "Feria III. post Doniinkam in Ramia Palmarum. 
 *FOR THE EPISTLE. Isa. 1. 5-11. 
 
 THE Lord God hath opened !Mine ear, and I 
 was not rebellious, neither turned away 
 back. I gave My back to the smiters, and My 
 cheeks to them that plucked off the hair : I hid 
 not !My face from shame and spitting. For the 
 Lord God will help Me, therefore shall I not be 
 
 « s. w. i), 
 
 * 5. g. |g. A'o.«. 
 an. Jcr. il. 18-20. 
 
 confounded : therefore have I set Jly face like 
 a flint, and I know that I .shall not be ashamed. 
 He is near that justifieth Me ; who will contend 
 with jMe f Let us stand together ; who is iline 
 adversary? let him come near to Isle. Behold, 
 the Lord God will help Me ; who is he that 
 
 TUESDAY IN HOLY WEEK. 
 
 This was the last clay of oiu- Lord's public teaching and 
 ministration. Having retired to Bethany for the night on 
 the evening of Monday aa on that of Sunday, He again 
 returned to the city in tlie morning of this day, and " a3 they 
 passed bj-, they saw tlie fig-tree dried up from the roots." 
 In the Temple, the scribes and elders required from our Lord 
 an explanation of the authority by which He did the things 
 which He had done there, clearing the Temple of buyers and 
 sellers, and claiming it as the house of His Father. The 
 events of the day are then recorded with mucli fulness by 
 the Evangelist. Our Lord spoke the parables of the Father 
 and his two sons, the Vineyard let out to husbandmen, the 
 Marriage Feast and the Wedding Garment. Each sect of 
 the Jews, the Herodians, the Sadducees, and the Pharisees, 
 
 endeavoured to ent.angle Him into some discourse which 
 could be made the ground of an accusation against Him. Our 
 Lord pronounced the eight woes, and then departed from the 
 Temple to speak nearly His last words to the Jews in the 
 parables of the Ten Virgins, the Talents, and the Sheep and 
 the Goats. The Latest public event of the day appears to be 
 that recorded in St. John xii. 28-36, when in reply to the 
 prayer, "Father, glorify Thy name," there came a voice 
 from heaven saying, "I have both glorified it, and will glorify 
 it .again." After this voice our Lord spoke of His "lifting 
 up " upon the Cross. He then gave His final words of public 
 warning, "Yet a little while is the Light with you. Walk 
 while ye have the Light, lest darkness come upon you : for 
 he that walketh in darkness knoweth not whither he goeth. 
 While ye h.-ive light, believe in the Light, that j'e may be the 
 children of light. " [St. John xii. 35, 36. ] As soon as these words
 
 CQcDncsDay before faster. 
 
 279 
 
 shall condemn Me ? Lo, they all shall wax old 
 as a garment : the moth shall eat them up. Who 
 is among you that feareth the Lord, that obeyeth 
 the voice of His servant, that walketh in dark- 
 ness, and hath no light ? let him trust in the 
 Name of the Lord, and stay upon his God. 
 
 Behold, all ye that kindle a fire, that compass 
 yourselves about -with sparks ; walk in the light 
 of your fire, and in the sparks that ye have 
 kindled. This shall ye have of Mine hand, ye 
 shall lie down in sorrow. 
 
 "THE GOSPEL. S. Mark xv. 1-39. 
 
 AND straightway in the morning tlie chief 
 -^^ priests held a consultation with the elders, 
 anil scribes, and the whole council, and bound 
 Jesus, and carried //»» away, and delivered Him 
 to Pilate. And Pilate asked Him, Art Thou the 
 King of the Jews ? And He answering said unto 
 him. Thou sayest if. And the chief priests 
 accused Him of many things : but He answered 
 nothing. And Pilate asked Him again, saying, 
 Answerest Thou nothing] behold how many 
 things they witness against Thee. But Jesus 
 yet answered nothing : so that Pilate marvelled. 
 Now at that feast he released unto them one 
 prisoner, whomsoever they desired. And there 
 was one named Barabbas, lohich lay bound with 
 them that had made insurrection with him, who 
 had committed murder in the insurrection. And 
 the multitude, crying aloud, began to desire him 
 to do as he had ever done unto them. But Pilate 
 answered them, saying. Will ye that I release 
 unto you the King of the Jews ? For he knew 
 that the chief priests had delivered Him for envy. 
 But the chief priests moved the people, that he 
 should rather release Barabbas unto them. And 
 Pilate answered, and said again unto them. What 
 will ye then that I shall do unto Him Whom ye 
 call the King of the Jews ? And they cried out 
 again. Crucify Him. Then Pilate said unto them, 
 Why, what evil hath He done ? And they cried 
 out the more exceedingly, Crucify Him. And so 
 Pilate, willing to content the people, released 
 Barabbas unto them, and delivered Jesus, when 
 he had scourged Him, to be crucified. And the 
 soldiers led Him away into the hall, called Prte- 
 torium ; and they call together the whole band. 
 And they clothed Him with purple, and platted 
 a crown of thorns, and put it about His head: 
 and began to salute Him, Hail, King of the Jews. 
 And they smote Him on tlic head with a reed, 
 and did spit ujion Him, and bowing their knees 
 worshipped Him. And when they had mocked 
 Him they took off the. purple from Him, and put 
 His own clothes on Him, and led Him out to 
 crucify Him. And they compel one Simon a 
 
 ■■ S. g. 1§. R«,n. 
 {til. Mark 14. & 15. 
 ISitsur-it. Malt. 
 24. 36— c6. 2. 
 
 Cyreniau, who passed by, coming out of the 
 country, the father of Alexander and Kufus, to 
 bear His cross. And they bring Him unto the 
 place Golgotha, which is, being interpreted, The 
 place of a scull. And they gave Him to drink 
 wine mingled witli myrrh ; but He received it 
 not. And when they had crucified Him they 
 parted His garments, casting lots upon them, 
 what every man should take. And it was the 
 third hour, and they crucified Him. And the 
 superscription of His accusation was written over, 
 THE KING OF THE JEWS. And with Him 
 they crucify two thieves, the one on His right 
 hand, and the other on His left. And the scrip- 
 ture was fulfilled, which saith. And He was 
 numbered with the transgressors. And they that 
 passed by railed on Him, wagging their heads, 
 and saying, Ah, Thou that destroyest the temple, 
 and buildest it in three days, save Thyself, and 
 come down from the cross. Likewise also the 
 chief i^riests mocking said among themselves, 
 with the scribes, He saved others ; Himself He 
 cannot save. Let Christ the King of Israel 
 descend now from the cross, that we may see 
 and believe. And they that were crucified with 
 Him reviled Him. And when the sixth hour 
 was come, there was darkness over the whole 
 land until the ninth hour. And at the ninth 
 hour Jesus cried with a loud voice, saying, FAoi, 
 Eloi, lama sahachihani? which is, being inter- 
 preted, ily God, My God, why hast Thou for- 
 saken Me ? And some of them that stood b}', 
 when they heard it, said. Behold, He calleth 
 Elias. And one ran and filled a spunge full of 
 vinegar, and put it on a reed, and gave Him to 
 drink, saying. Let alone ; let us see whether Elias 
 will come to take Him down. And J'esus cried 
 with a loud voice, and gave up the ghost. And 
 the vail of the temple was rent in twain from 
 the top to the bottom. And when the centurion, 
 which stood over against Him, saw that He .so 
 cried out, and gave up the, ghost, he said, Truly 
 this Man was the Son of God. 
 
 Wkdnesday before Easter. 
 
 ''Feria IV. jmst Dominkam in Bamis Palmarum. 
 'THE EPISTLE. Heb. ix. 1G-2S. 
 
 "TTTHERE a testament is, there must also of /. =., ri, jj. otherwise it is. of no strength at all whilst the 
 
 VV necessity be the death of the testator: r J; ^W-j,/',";:;; 
 for a testament is of force after men are dead ; '3. ?• & S3- ■-"■ 
 
 testator liveth. Whereupon, neither the first 
 testament was dedicated without blood : for when 
 
 Were spoken, the public teaching of the Light of the world 
 came to an end, anil He shone no more upon the multitude 
 until He displayed Himself "lifted up " for their salv.ation ; 
 "These things spake Jesus, and departed, and did hide Him- 
 self from them." [St. .John xii, 36. ] Henceforlli He lived to 
 instruct His Apostles concerning their office and His, and to 
 suffer. 
 
 Introit. — We ought to glory in the Cross of our Lord 
 
 Jesus Christ, in Whom is our salvation, life, and resurrection j 
 liy AVhom also we are ransomed and saved, I's. God be 
 merciful unto us, and bless us, and lift up the light of His 
 countenance upon us, and be merciful unto us. 
 
 WEDNESDAY IN HOLY WEEK. 
 
 The fourth day of the Holy Week marks tlie actual begin- 
 ning of the events which reached their climax on Good Friday,
 
 28o 
 
 aiacDncsOaj? tjcforc €mttt. 
 
 Moses had spoken every precept to all tlie people, 
 according to tlie law, be took the blood of calves 
 and of goats, with water, and scarlet wool, and 
 hyssop, and sprinkled both the book, and all the 
 people, saying, This is the blood of the testa- 
 ment, which God hath enjoined unto you. More- 
 over, he sprinkled with blood both the tabernacle, 
 and all the vessels of the ministry. And almost 
 all things are by the law purged with blood; 
 and without shedding of blood is no remission. 
 It WHS therefore necessary that the patterns of 
 things in the heavens should be purified with 
 these ; but the heavenly things themselves with 
 better sacrifices than these. For Christ is not 
 entered into the holy places made with hands, 
 
 which are the figures of the true, but into heaven 
 itself, now to appear in the presence of God for 
 us; nor yet that He should offer Himself often, 
 as the high priest entereth into the holy place 
 every year with blood of others : for then must 
 He often have suflered since the foundation of 
 the world ; but now once in the end of the world 
 hath He appeared to put away sin by the sacri- 
 fice of Himself. And as it is appointed unto 
 men once to die, but after this the judgement : 
 so Chkist was once offered to bear the sins of 
 many ; and unto them tliat look for Him shall 
 He appear the second time without sin imto 
 salvation. 
 
 "THE GOSPEL. S. Luke xxii. 1-71. 
 
 "IVrOW the feast of unleavened bread drew 
 ^> nigh, which is called the Passover. And 
 the chief priests and scribes sought how they 
 might kill Him ; for they feared the people. 
 Then entered Satan into Judas surnamed Iscariot, 
 being of the number of the twelve. And he went 
 his way, and communed with the chief priests 
 and captains, how he might betray Him unto 
 them. And they were glad, and covenanted to 
 give him money. And he promised, and sought 
 opportunity to betray Him unto them in the 
 alDsence of the multitude. Then came the day 
 of unleavened bread, when the passover must be 
 killed. And He sent Peter and John, saying, Go 
 and prepare us the passover, that we may eat. 
 And they said unto Him, Where wilt Thou Ihcct 
 we prepare? And He said unto them, Behold, 
 when ye are entered into the city, there shall 
 a man meet you, bearing a pitcher of water ; 
 follow him into the house where he entereth in. 
 And ye shall say unto the good-man of the house, 
 The Master saith unto thee, Where is the guest- 
 chamber, where I shall eat the passover with 
 My disciples? And he shall shew you a large 
 upper-room furnished ; there make ready. And 
 they went, and found as He had said unto them : 
 and they made ready the passover. And when 
 the hour was come He sat down, and the twelve 
 Apostles with Him. And He said vmto them. 
 With desire I have desired to eat this passover 
 with you before I suffer : for I say unto you, I 
 will not any more cat thereof, until it be fulfilled 
 in the Kingdom of God. And He took the cup, 
 
 o 5. ^. S- "tm. 
 an. Luke 32. & 23. 
 liasferfi. ^Matt. 
 26. 6-16. 
 
 and gave thanks, and said. Take this, and divide 
 if among yourselves. For I say unto you, I will 
 not drink of the fruit of the vine, until the King- 
 dom of God shall come. And He took bread, 
 and gave thanks, and brake if, and gave unto 
 them, saying. This is My Body, which is given 
 for you : this do in remembrance of Me. Like- 
 wise also the cup after supper, saying, This cup 
 is the new testament in jNIy Blood, which is shed 
 for you. But behold, the hand of him that 
 betrayeth !Me is with Me on the table. And 
 truly the Son of Man goeth as it was determined; 
 but wo unto that man by whom He is betrayed. 
 And they began to enquire among themselves, 
 which of them it was that should do this thing. 
 And there was also a strife among them, which 
 of them should be accounted the greatest. And 
 He said unto them. The kings of the Gentiles 
 exercise lordship over them, and they that exer- 
 cise authority upon them are called benefactors. 
 But ye shall not be so : but he that is greatest 
 among you, let him be as the j'ounger ; and he 
 that is chief, as he that doth serve. For whether 
 is greater, he that sitteth at meat, or he that 
 serveth 1 is not he that sitteth at meat ? but I 
 am among you as He that serveth. Ye are they 
 which have continued with Me in My tempta- 
 tions. And I appoint unto you a kingdom, as 
 i\Iy Father hath appointed unto Me ; that ye 
 may eat and drink at My table in My kingdom, 
 and sit on thrones, judging the twelve tribes of 
 Israel. And the Lord said, Simon, Simon, 
 behold, Satan hath desired to have you, that he 
 
 the conspiracy of the Sanhedrim, and the agreement between 
 them and Judas ; on account of which it is always reckoned 
 the day of the Betrayal. Among the ancient Offices of the 
 Church of England for Holy Week there was one called 
 Tenehrce, which was used late in the evening of this and the 
 two succeeding days ; and was, doubtless, a relic of tlie ancient 
 uight-watchings which accompanied the fastings of this week, 
 and especially the last four days of it, in primitive times. 
 The ceremony from which tlie distinctive name of the Office 
 was derived consisted of tlie gradual extinction of lights one 
 by one until the Church was left in darkness ; when this 
 significant memorial of the Crucifixion was heightened in its 
 terrible solemnity by the singing of the fifty-first Psalm, the 
 same that is said in the Commination Service. ' 
 
 It was on this and the following day that our Blessed Lord 
 gave to His Apostles those instructions and encouragements 
 which are recorded in the thirteenth and four following 
 
 1 Gunning, in his Lent Fnst, states that this day was called "Ten.^ble 
 Wednesday. Probably this was a popular corruption of Tenebrte Wed- 
 nesday. 
 
 chapters of St. John's Gospel. They are given, it is probable, 
 only in the form of a summary, yet even in that form they 
 provide the Church with a solid foundation of doctrine 
 respecting the continual Presence of her Lord, and her true 
 unity through union with Him. The day seems to have been 
 spent in the retirement of Bethany ; aud was concluded by 
 another festival, held at the house of Simon the leper, when 
 His head was anointed by a woman whose name is not given 
 [St. JIatt. xxvi. 6-13], as His feet liad been on the Sabbath 
 evening by Mary. This festival ended our Lord's inter- 
 course with the family of Lazarus, the next being spent with 
 His Apostles alone. 
 
 iNTKOlT.^At the l^Tame of Jesus every knee shall bow, of 
 things in heaven, and things in earth, and things under tlie 
 earth. Because the Lord having become obedient unto death, 
 even the death of the Cross ; therefore Jesus Christ is Lord, 
 to the glory of God the Father. Pi^. O Lord, hearken to my 
 prayer, and let my cry come unto Thee.
 
 CftursDap before Caster. 
 
 281 
 
 may sift you as wheat : but I have prayed for 
 thee, that thy faith fail not ; and when thou art 
 converted, strengthen thy brethren. And he said 
 unto Him, Lord, I am ready to go with Thee 
 both into prison and to death. And He said, I 
 tell thee, Peter, the cock shall not crow this day, 
 before that thou shalt thrice deny that thou 
 knowest Me. And He said unto them, AVhen I 
 sent you without piirse, and scrip, and shoes, 
 lacked ye anything? And they said, Nothing. 
 Then said He unto them. But now, he that hath 
 a purse, let him take it, and likewise his scrip : 
 and he that hath no sword, let him sell his 
 garment, and buy one. For I say unto you, 
 That this that is written must yet be accom- 
 plished in ^le, And He was reckoned among the 
 transgressors : for the things concerning ]\Ie have 
 an end. And they said. Lord, behold, here are 
 two swords. And He said unto them. It is 
 enougli. And He came out, and went, as He 
 was wont, to the mount of Olives, and His dis- 
 ciples also followed Him. And when He was at 
 the place, He said unto them, Pray, that ye enter 
 not into temptation. And He was withdrawn 
 from them about a stone's cast, and kneeled 
 down and prayed, saying, Father, if Thou be 
 willing, remove this cup from lie : nevertheless, 
 not My will, but Thine be done. And there 
 appeared an angel unto Him from heaven, 
 strengthening Him. And being in an agony. 
 He prayed more earnestly ; and His sweat was 
 as it were great drops of blood falling down to 
 the ground. And when He rose up from prayer, 
 and was come to His disciples, He found them 
 sleeping for sorrow, and said unto them. Why 
 sleep ye 1 rise and pray, lest ye enter into temp- 
 tation. And while He yet spake, behold, a 
 multitude, and he that was called Judas, one of 
 the twelve, went before them, and drew near unto 
 Jesus to kiss Him. But Jesus said unto him, 
 Judas, betrayest thou the Son of Man with a 
 kiss ? When they which were about Him saw 
 what would follow, they said unto Him, Lord, 
 shall we smite with the sword ? And one of 
 them smote the servant of the high priest, and 
 cut off his right car. And Jesus answered and 
 said. Suffer yo thus far. And He touched his 
 
 ear, and healed him. Then Jesus said unto the 
 chief priests, and captains of the temple, and the 
 elders who were come to Him, Be ye come out 
 as against a thief, with swords and staves? 
 When I was daily with you in the temple, ye 
 stretched forth no hands against Me : but this 
 is your hour, and the power of darkness. Then 
 took they Rim, and led Him, and brought Him 
 into the high priest's house : and Peter followed 
 afar off. And when they had kindled a fire in 
 the midst of the hall, and were set down together, 
 Peter sat down among them. But a certain maid 
 beheld him, as he sat by the fire, and earnestly 
 looked upon him, and said, This man was also 
 with Him. And he denied Him, saying, Woman, 
 I know Him not. And after a little while 
 another saw him, and said. Thou art also of 
 them. And Peter said, Man, I am not. And 
 about the space of one hour after, another con- 
 fidently affirmed, saying. Of a truth this fellow 
 also was with Him ; for he is a Galilean. And 
 Peter said, Man, I know not what thou sayest. 
 And immediately, while he yet spake, the cock 
 crew. And the Lord turned, and looked upon 
 Peter ; and Peter remembered the word of the 
 Lord, how He had said unto him, Before the 
 cock crow, thou shalt deny Me thrice. And 
 Peter went out, and wept bitterly. And the 
 men that held Jesus mocked Him, and smote 
 Him. And when they had blindfolded Him, 
 they struck Him on the face, and asked Him, 
 saying, Prophesy, who is it that smote Thee? 
 And many other things blasphemously spake they 
 against Him. And as soon as it was day, the 
 elders of the people, and the chief priests, and 
 the scribes, came together, and led Him into 
 their council, saying. Art Thou the Christ ? 
 tell us. And He said unto them. If I tell you, 
 ye will not believe : and if I also ask you, ye will 
 not answer Me, nor let Me go. Hereafter shall 
 the Son of Man sit on the right hand of the 
 power of God. Then said they all. Art Thou 
 then the Son of God ? And He said unto them. 
 Ye say that I am. And they said, 'Vyiiat need 
 we any further witness ? for we ourselves have 
 heard of His own mouth. 
 
 Thursday before Easter. 
 
 Feria V. in C'nna Domini [vel, Ilebdommlci; ,9aHC/a]. 
 '■THE EPISTLE. 1 Cor. xi. 17-34. 
 
 IN this that I declare m»^o you,\ praise _?/o?j 1 ''^•■'^■"*<=ca:ii,T 1 yg co,j,o together in the church, I hear that 
 not; that ye come together not for the * :s. b'. Jj. z;^.-.. there be divisions among you, and I partly 
 better, but for the worse. For first of all, when "'iulhy':. "iT'o?: believe it. For there must be also heresies 
 
 I II. a3-3»- I 
 
 MAUNDY THURSDAY. 
 
 The fifth (lay of Holy Week wa3 honnurcJ l>y tlie Institu- 
 tion of tlie Holy Eucharist, ami the names liy wliicli it lias been 
 known have almost alway.s been derivoil from this distinguish- 
 ing feature of the day. As early as the time of St. Augustine 
 \Kp. liv. or cxviii. ad Januar. ] it is called Dies Ciunio Domini ; 
 and in later times Natalis Encliaristia;, or Natalia Calicis. 
 The English name of Maundy Thursday also points to the 
 a.ame holy event, being a vernacular corruption of Dies 
 Mandati ; the day when our Lord commanded His disciples 
 to love one another as He li.ad loved them, to wash one 
 another's feet in token of that love, and above all to "Do 
 Thia," — that is, to celebrate the Holy I'aicharist after tlio 
 
 pattern which He had shewn thcni, — as the sacramental bond 
 of the Lovo which He had commanded. The day has also 
 been called Feria mysterioruni, Lavipediuin, and lu'^aXt] 
 ■atvTa^. \\\ the Durham book Cosin added a second title to 
 the present one, writing it "Thursday before Easter, com- 
 monly called Mandie Tlnu-sd.iy." ' 
 
 Our Lord's act of humility in washing the feet of His 
 disciples took a strong and lasting hold upon the mind 
 and afiection of the Church ; and the terms in which Ho 
 
 ■ The name M.iuncly is supposed by some to be derived from "monnd," 
 a bask(!t such as boggars were nncustonied to cnrry, or "inaiiiui," to beg. 
 Another popular iLime was "Shere Thursday," and this was used by 
 Cranmor in liis reply to tlie Devonshire rebel's. [SlBVPE'a Cranmcr, il. 
 630, Eccl. Hist. Soi-. c.l.)
 
 282 
 
 Cburstiap before €aster. 
 
 among you, that they ichkh are approved may 
 be made manifest among you. When ye come 
 together therefore into one place, this is not to 
 eat the Lord's supper : for in eating every one 
 taketh before other his own supper ; and one is 
 hungry, and another is drunken. What, have ye 
 not houses to eat and to drink in 1 or despise ye 
 the church of God, and shame them that have 
 not ? What shall I say to you % shall I praise 
 you in this] I praise you not. For I have 
 received of the Lord that which also I delivered 
 unto you. That the Lord Jesus, the same night 
 in which He was betrayed, took bread ; and when 
 He had given thanks. He brake it, and said, Take, 
 eat ; this is !My Body, which is broken for you : 
 this do in remembrance of Me. After the same 
 manner also He took the cup, when He had 
 supped, saying. This cup is the new testament in 
 My Blood : this do ye, as oft as ye drink it, in 
 remembrance of Me. For as often as ye eat this 
 
 bread, and drink this cup, ye do shew the Lord's 
 death till He come. Wherefore, whosoever shall 
 eat this bread, and drink this cup of the Lord, 
 unworthily, shall be guilty of the Body and 
 Blood of the Lord. But let a man examine 
 himself, and so let him eat of that bread, and 
 drink of that cup. For he that eateth and drink- 
 eth imworthily eateth and drinketh damnation 
 to himself, not discerning the Lord's body. For 
 this cause many are weak and sickly among you, 
 and many sleep. For if we would judge our- 
 selves, we should not be judged. But when we 
 are judged, we are chastened of the Lord, that 
 we should not be condemned with the world. 
 Wherefore, My brethren, when ye come together 
 to eat, tarry one for another. And if any man 
 hunger, let him eat at home ; that ye come not 
 together unto condemnation. And the rest will 
 I set in order when I come. 
 
 'THE GOSPEL. S. Luke xxiii. 1-49. 
 
 THE whole multitude of them arose, and led 
 Him unto Pilate. And they began to 
 accuse Him, saying, AVe found this fellow per- 
 verting the nation, and forbidding to give tribute 
 to Cfesar, saying. That He Himself is Christ a 
 King. And Pilate asked Him, saying. Art Thou 
 the King of the Jews ? And He answered him, 
 and said, Thou sayest it. Then said Pilate to 
 the chief priests, and to the people, I find no 
 fault in this j\Ian. And they were the more 
 fierce, saying. He stirreth up the people, teaching 
 
 an. Jolin 1 
 36. 2—27. 2. 
 
 throughout all Jewry, beginning from Galilee to 
 this place. AATien Pilate heard of Galilee, he 
 asked whether the Man were a Galilean. And 
 as soon as he knew that He belonged unto 
 Herod's jurisdiction, he sent Him to Herod, who 
 himself also was at Jerusalem at that time. 
 And when Herod saw Jesus he was exceeding 
 glad ; for he was desirous to see Him of a long 
 season, because he had heard many things of 
 Him ; and he hoped to have seen some miracle 
 done by Him. Then he questioned uith Him in 
 
 commanded them to follow His example not unnaturally led 
 to a belief that the usage was in some manner and degree 
 binding upon their successors. In later ages, however, the 
 Church o£ England has considered the commandment to 
 follow our Lord's example in that particular, as one which is 
 not of a perpetual obligation ; while "Do this in remembrance 
 of Me," is one the unceasing obligation o£ which has never 
 been doubted. 
 
 Our Lord did, in fact, take a local and temporary custom, 
 and use it as a practical exponent of His extreme humility, 
 according to His words, "I am amoug you as He that 
 serveth," intensified as they are by St. Peter's remonstrance, 
 " Thou shalt never wash my feet." At His hands the act had 
 doubtless a sacramental efficacy, such as followed every touch 
 of His holy Person when It came in contact with those who 
 had faith to receive His blessing. But the command with 
 which He accompanied the act related to the humility and 
 love symbolized by it, and did not entail a repetition of it by 
 the Apostles or the Church of later ages, under circumstances 
 in which the customs of a country or of a period had ceased 
 to recognize the literal act as a necessity of social life. As 
 a symbolical u.sage the Church has however always, in some 
 parts of the world, retained the custom of washing the feet 
 of the poor ou Maundy Thursday, Sovereigns, Bishops, and 
 Clergy thus marking their obligation to follow their Saviour 
 in humiUty and love for His poor. It was continued by our 
 English Sovereigns until the latter part of the seventeenth 
 century, and by the Archbishops of York on their behalf until 
 the middle of the last century. The ceremony formed part of a 
 service, which is still represented (though in an altered form) 
 by the ' ' Royal Maundy " office, and was connected with 
 special acts of almsgiving on the part of the Sovereign, which 
 are likewise retained.' 
 
 In the ancient Offices of the Church of England there were 
 several special observances on this day. First (after the hour 
 
 1 The following is the Service as now useil in the Chapel Royal at Wliite- 
 hall, on this day :— 
 
 OFFICE FOR THE ROYAL MAUNDY. 
 
 Exhortation, Co)(/c55ion, Ahsolulicn, etc. 
 
 Proper Psalin. Ps. xli. 
 
 First Lesson, St. Matthew xxv. 14-30. 
 
 of Xones) came the reconciliation of penitents, a custom 
 handed down from primitive days. The Holy Communion 
 was celebrated at the same time with Vespers, and there 
 
 First Antlicm. 
 Blessed is he that considereth the poor and needy : the Lord shall deliver 
 him in the time of trouble.— Ps. xli. 1. 
 
 £1, 155. DISTRIBUTED TO EACH W0M.\N. 
 TO EACH 5IAN SHOES AND STOCKINGS. 
 
 Second Anthem. 
 
 Hide not Thou Thy face from us, O Lord, and cast not off Thy servants 
 in Thy displeasure : for we confess our sins unto Thee, and hide not our 
 unrighteousness. 
 
 For Thy mercy's sake deliver us from all our sins. 
 
 WOOLLEN AND LINEN CLOTHS DISTRIBUTED. 
 
 Third Anthem. 
 
 Lord, grant the Queen a long life, that her years may endure through, 
 out all generations.— Ps. Ixi. 6. 
 
 yhe shall dwell before God for ever : O prepare Thy loving mercy and 
 faithfulness, that they may preserve her. — Ps. Ixi. 7. 
 
 As for her enemies, clothe them with shame : but upon herself let her 
 crown flourish.— Ps. cxxxji. 10. 
 
 PURSES DISTRIBUTED. 
 
 Second Lesson, St. Matthew xxv. 31-46. 
 
 Fourth Antheni. 
 
 Who is this that Cometh from Edom, that is glorious in His apparel, 
 travelling in the greatness of His strength ? I that speak in righteousness, 
 mighty to save. — Isa. Ixiii. 1. 
 
 Doubtless Thou art our Father, our Redeemer ; Thy name is from ever- 
 lasting.— Isa, Ixiii. 16. 
 
 Hosanna to the Sou of David ; Blessed is He that Cometh in the name of 
 the Lord : Hosanna in the highest ! Amen.— St. Matt. xxi. 9. 
 
 O Lord, the Sovereign of the world, we acknowledge that Thine is the 
 greatness, and the power, and the glory, and the victory, and the m^esty; 
 for all that is in the heaven and in the earth is Thine. Thine is the king- 
 dom, O Lord, and Tliou art exalted as head above all ; botli riches and 
 honour come of Tliee, and Thou reignest over all. In Thy hand is power 
 and might, and in Thy hand it is to make great, and to give strength unto 
 all. Now therefore, our God, we thank Thee and praise Thy glorious name, 
 that Thou ha.st not only bestowed greatness and majesty upon our 
 Sovereign Lady Queen Victoria, but hast given her a heart also to take 
 compassion on them that are below her, and shew mercy upon the poor 
 and needy. Accept, most gracious God, of this tribute, which she pays 
 unto Thee, the Giver of all good things, and make her still more fruitful 
 and abundant in these, and in all other good works, that by mercy and 
 truth she may be presen-ed, and her throne upholden by mercy. And 
 stir up the hearts of all those who have now been partakers of her bounty.
 
 CfjursDap ficforc Caster. 
 
 283 
 
 many words ; but He answered liim nothing. 
 And the chief priests and scribes stood and 
 vehemently accused Him. And Herod with his 
 men of war set Him at nought, and mocked 
 Him, and arrayed Him in a gorgeous robe, and 
 sent Him again to Pilate. And the same day 
 Pilate and Herod were made friends together; 
 for before they were at enmity between them- 
 selves. And Pilate, when he had called together 
 the chief priests, and the rulers, and the people, 
 said unto them, Ye have brought this Jlan unto 
 me, as one that perverteth the people : and 
 behold, I, having examined Him before you, 
 have found no fault in this Man toitching those 
 thhu/s whereof ye accuse Him : No, nor yet 
 Herod : for I sent you to him ; and lo, nothing 
 worthy of death is done unto Him. I will 
 therefore chastise Him, and release Him. For 
 of necessity he must release one unto them at the 
 feast. And they cried out all at once, saying, 
 Away with this Man, and release unto us Barab- 
 bas : (who for a certain sedition made in the cfty, 
 and for murder, was cast into prison.) Pilate 
 therefore, willing to release Jesus, spake again 
 to them. But they cried, saying. Crucify llim, 
 crucify Him. And he said unto them the third 
 time, Why, what evil hath He done 1 I have 
 found no cause of death in Him : I will therefore 
 chastise Him, and let Him go. And they were 
 instant with loud voices, requiring that He might 
 be crucified : and the voices of them and of the 
 chief priests prevailed. And Pilate gave sentence 
 that it should be as they required. And he 
 released unto them him that for sedition and 
 murder was cast into prison, whom tliey had 
 desired ; but he delivered Jesus to their will. 
 And as they led Him away, they laid hold upon 
 one Simon a Cyrenian, coming out of the country, 
 
 and on him they laid the cross, that he might 
 bear it after Jesus. And there followed Him a 
 great company of people, and of women, which 
 also bewailed and lamented Him. But Jesus, 
 turning unto them, said. Daughters of Jerusalem, 
 weep not for !Me, but weep for yourselves, and 
 for your children. For behold, the days are 
 coming, in the which they shall say. Blessed are 
 the barren, and the wombs that never bare, and 
 the paps which never gave suck. Then shall 
 they begin to say to the mountains, Fall on us ; 
 and to the hills, Cover us. For if they do these 
 things in a green tree, what shall be done in the 
 dry^ And there were also two other, male- 
 factors, led with Him to be put to death. And 
 when they were come to the place which is called 
 Calvary, there they crucified Him ; and the 
 malefactors, one on the right hand, and the other 
 on the left. Then said Jesus, Father, forgive 
 them, for they know not what they do. And 
 they parted His raiment, and cast lots. And 
 the people stood beholding ; and the rulers also 
 with them derided Him, saying. He saved others ; 
 let Him save Himself, if He be Christ, the 
 chosen of God. And the soldiers also mocked 
 Him, coming to Him, and ofi'ering Him vinegar, 
 and saying, If Thou be the King of the Jews, 
 save Thyself. And a superscription also was 
 written over Him in letters of Greek, and Latin, 
 and Hebrew, THIS IS THE KING OF THE 
 JEWS. And one of the malefactors, which were 
 hanged, railed on Him, saying. If Thou be Christ, 
 save Thyself, and us. But the other answering 
 rebuked him, saying. Dost not thou fear God, 
 seeing thou art in the same condemnation 1 And 
 we indeed justly ; for we receive the due reward 
 of our deeds, but this Man hath done nothing 
 amiss. And he said unto Jesus, Lord, remember 
 
 was a special reservatiou, the Rubric being, "Poiuiuturasub- 
 diacono tres hostije ad consecrandum : quarum duaj reserven- 
 tur iu crastinum, una ad perciiiiendum a sacerdote ; reliqua 
 ut ponatur cum cruce in sepulchro. " In the evening the altars 
 were washed with wine and water, and the Maundy cere- 
 monies performed, two clergy of the highest rank present 
 washing the feet of all iu the choir, and of each other. Tlie 
 Rubric iu the Salisbury Missal regulating these ceremonies 
 
 U> be tnily thankful unto Thee for it, aii*l both to bless and praise Tlice 
 continujilly for settin*? such a pious Princess over us, and also pray most 
 earnestly that Thou wouldst re want her charity with a long and prosperous 
 reign in this world, and with a heavenly kingdom in the world to come; 
 through Jesus Christ our Lord and ouly Saviour. Amcii. 
 
 Most blessed Ood, Who art good and dost good and takest pleasure in 
 those that fear Tiiee and imitate Thy goodness, look down from Heaven, 
 the throne of Thy glory, upon us Thy servants here prostrate before Thee, 
 who thankfully a<:knowledye that we have nothing but wliat we have 
 received from Thee, and therefore can give Tliec nothing but what is Thine 
 own. Fill our he.arts, we beseech Thee, with tlie lively sense of Thy 
 fatherly goodness, which hatll bestowed so many benelits upon us that wo 
 are not able to number them, and likewise given us to understAud the 
 happiness of doing good with them; and assist us with the ]iowerof Thy 
 holy Spirit, that wo may be faithful stewards of Thy nianifolil gifts and 
 graces, following the steps of our Lord and Master Christ, Whom Tliou hast 
 sent into the world, to be a pattern to us of Immble goodness : unto which 
 we pray Thee to quicken us by the consideiatiou that; we arc but strangers 
 and sojourners as all our fathers were, our days on the eartli being as a 
 shadow, and there is no abiding ; That so nothing nuiy tem]>t us to be high- 
 minded, nor trust in UTiccrtain riches, but in Tlioe, the living God, Who 
 givest us all things richly to enjoy, that we may do good, and be rich in 
 good works, ready to distribute, willing to communicate, laying up in store 
 for ourselves a good foundation for the time to come, that we may lay hold 
 on etermil life. And we most humbly beseech Thee, in a special manner 
 to bless Her Mf^jesty, whom Tliou hast set over us ; keep this ever in the 
 thouglits of her heart, to endeavour to do much good with the power which 
 Thou hast given her, and tliereby magnify Tliee exceedingly in the sight 
 of all the people of these RcAlms, and bestow upon her such royal majesty 
 as hath not been on any prince liefore her ; All which we beg for the sake 
 of Jesus Christ, our most blessed Lord and Saviour, to whom with Theo 
 and the Holy Ghost be all hoimur and glory, world without end. Amtn. 
 Then/ollows the Praycr/or the Qiiccn, and so on to the end. 
 
 begins, "Post prandium' conveniant clerici ad ecclesiam, ad 
 altaria abluenda ; et ad mandatum faciendum ; et ad comple- 
 torium dicenduni. " While the pedilavium was going on, the 
 Psalms Deus miset-eatm; Ecce quam bonum. Miserere, Beati 
 immaculati, and Atiditc hac, 07nnes gentes, were sung ; the 
 Antiphon to Dens miscreattir being "Mandatum novum do 
 vobis : ut diligatis invicem," from the first word of which the 
 ceremony took its name. At its conclusion a sermon was 
 preached, andthena "loving cup" (called "caritatis potum" 
 in the Rubric) was passed round to all who had taken part 
 in its performance. The whole ended with this Collect : 
 " .'Uleato quajsumus, Domine, officio servitutis uostnT ; etquia 
 Tu pedes lavare diguatus es Tuis discipulis ; ne despicias 
 opera maiuuim Tuarum, qu.-e nobis retiuenda mandasti : sed 
 sicut exteriora hie abluuntur inquinamenta corporum ; sic a 
 Te omnium nostrorum iutcrioramundenturpeccata, quod Ipse 
 pnostarc digneris Qui cum Deo Patre et Spiritu Sancto vivis 
 et regnas Deus. Per." A vestige of this ceremony is still 
 retained in the Chapel Royal, the Bishop who acts as Almoner, 
 and his assistants, being girded with long linen towels during 
 the distribution of the Alms. 
 
 Maundy Thursday is also the day on which the Chrism nr 
 anointing oil lias been consecrated from time immemorial, 
 and iu all parts of the Church throughout the world. In the 
 lOastern Church tlie Holy Sacrament to be reserved for the 
 sick in the ensuing year is also consecrated on this day, the 
 one element being saturated with the other, divided into 
 small morsels, and carefully dried; after which it is preserved 
 in a receptacle at the back of the Altar. [See Notes on 
 Comm. of the Sick.] 
 
 Introit. — AVe ought to glory in the Cross of our Lord Jesus 
 
 1 As early as St. Augustine's time there appear to have been two cclo- 
 bratifuis (Ui this day, " bis in coena Domini Encliaristia datur, mane prop- 
 ter prandcntcs, ad vespemm propter jcyunantes." [Auo. Ep. 118.]
 
 284 
 
 ®ooD JFriUaj). 
 
 me when Thou comest into Thy kingdom. And 
 Jesus said unto him, Verily I say unto thee, 
 To-day shalt thou be with ]\Ie in paradise. And 
 it was about the sixth hour : and there was a 
 darkness over all the earth until the ninth hour. 
 And the sun was darkened, and the vail of the 
 temple was rent in the midst. And when Jesus 
 had cried with a loud voice. He said. Father, 
 into Thy hands I commend ]\Iy spirit : and 
 
 having said thus. He gave up the ghost. Now 
 when the centurion saw what was done, he 
 glorified God, saying. Certainly this was a right- 
 eous Man. And all the people that came together 
 to that sight, beholding the things that were 
 done, smote their breasts, and returned. And 
 all His acquaintance, and the women that fol- 
 lowed Him from Galilee, stood afar off, beholding 
 these things. 
 
 Good Friday. 
 
 Ftria VI. in Die. Parasceves. 
 
 THE COLLECTS. 
 AL^IIGHTY God, we beseech Thee gi-aciously 
 J-A_ to behold this Thy family, for which our 
 Lord Jesus Christ was contented to be betrayed, 
 and given up into the hands of wicked men, and 
 to suffer death upon the cross, Who now liveth 
 and reigneth with Thoe and the Holy Ghost, 
 ever one God, world without end. Amen. 
 
 AL:\IIGHTY and everlasting God, by Whose 
 -^^^ Spirit the whole body of the Church is 
 governed and sanctified ; Eeceive our supplica- 
 tions and prayers, which we offer before Thee for 
 all estates of men in Thy holy Church, that 
 every member of the same, in his vocation and 
 ministry, may truly and godly serve Thee ; 
 through our Lord and Saviour Jesus Christ. 
 Amen. 
 
 OjMERCIFUL God, Who hast made all men, 
 and hatest nothing that Thou hast made, 
 nor wouldest the death of a siimer, but rather 
 that he should be converted and live ; Have 
 mercy upon all Jews, "'Turks, Infidels, and 
 Heretics, and take from them all imorance, hard- 
 
 "S. 39.19. Greg, 
 ill fer. iv. & vi. post 
 paimas. Mur. ii. 54. 
 
 «S.?|.S. Greg, 
 ut supra. Gelas. 
 in passione Doni. 
 Mur. i. 560. 
 
 c B. Ig. ^. Greg. 
 Gelas. lit supra. 
 Pro-^per African. 
 de vocat. Gent. I. 
 
 rf i.e. Mahometans. 
 
 ["AD COMPLETORIUM. ORATIO.] 
 
 EESPICE quajsumus, Domine, super hanc 
 familiam Tuam, pro qua Dominus noster 
 Jesus Cheistus non dubitavit manibus tradi 
 nocentium, et crucis subire tormentum. Qui 
 Tecum vivit et resnat in unitate. 
 
 "UNIVERSIS OEDINIBUS. OBATIO [iii.]. 
 
 OMNIPOTENS sempiterne Deus, Cujus 
 Spiritu totum corpus ecclesise sanctificatur 
 et regitur ; exaudi nos pro universis ordinibus 
 supplicantes ; ut gratiaj Tnie munere ab omnibus 
 Tibi gradibus fideliter serviatur. Per Dominum. 
 In unitate Ejusdem. 
 
 ^PRO HERETICIS. ORATIO [vii.]. 
 
 OMNIPOTENS sempiterne Deus, Qui salvas 
 omnes homines, et neminem vis perire ; 
 respice ad animas diabolica fraude deceptas, ut 
 omni hajretica pravitate deposita, errantium corda 
 resipiscant, ct ad veritatis Tua3 redeant unitatem. 
 Per Dominum. 
 
 Christ, in Whom is our salvation, life, and resurrection ; by 
 Whom also we are ransomed and saved. Ps. (Jod be merci- 
 ful unto us, and bless us, .and lift up the light of His counten- 
 ance upon us, and be merciful unto us. 
 
 GOOD FRIDAY. 
 
 This day is not one of man's institution, liut was conse- 
 crated by our Lord Jesus Christ when He made it the day of 
 His most holy Passion. It is impossible that the anniversary 
 of our Lord's sufferings could ever have passed by as a com- 
 mon day in those times when the memory of them was yet so 
 recent, and when a daily fellowship in them [Phil. iii. 10 ; 
 Col. i. 24] was so continually before the eyes of Christians 
 in the martyrdoms of His faithful servants. It is spoken of 
 under the name of the Paschal Day ' in very early Christian 
 writings [Tert. cle Oral, xviii.], but in later ages it was 
 chiefly known by the names XlapatTKivq, Dies Parasceves, the 
 Day of Preparation, or Dies Dominicpe Passionis, the Day of 
 our Lord's Passion. In early English times it was known as 
 Long Friday [^Elfeic's Can. 37, a.d. 9S1. A. Sax. Chron. 
 A.D. 1137], and so it is still called "Liiug Fredag" in Den- 
 mark and Sweden : but its present beautiful appellation is 
 the one by which it has now been popularly known for many 
 centuries. 
 
 Very soon after midnight our Blessed Lord was betrayed 
 and apprehended ; and about day-dawn He was taken before 
 the judicial High Priest Annas, the ceremonial High Priest 
 Caiaphas, and the Sanhedrim or great Council of the Jews [St. 
 Matt. xxvi. 64; St. Markxiv. 62; St.Lukexxii. 70], where He 
 
 1 IlKff-^os ifTKvpoirifjLov, tlic Paschal Daj- of the CruciOxion, as Easter Day 
 was called Ilairx* civKff-retirifitcf, the Paschal Day of the Resurrection. 
 
 was accused of blasphemy. After that He was sent bound 
 to Pilate, before whom He was charged with treason ; and by 
 Pilate sent to Herod as belonging to his jurisdiction. Having 
 been mocked and insulted by Herod, the holy Jesus was sent 
 back by him to the Roman governor, declared innocent of all 
 crime against the state, yet scourged, to please the Jews, and 
 for the same reason sentenced to be crucified. [St. Matt, xxvii. 
 3, 25; St. Mark xv. 1, 14; St. Lukexxiii. 1, 21 ; St. John xviii. 
 28 ; xix. 6.] Then He was insulted with the purple robe, and 
 the reed sceptre, and a corona radiata made of thorns ; was 
 buffeted and spit upon ; and afterwards led forth from the 
 Prietorium by the Via Dolorosa to Calvary. 
 
 At the third hotir [9 a.m., "Tierce"] our Lord, having 
 borne His cross, or a portion of it, until His exhausted Body 
 had fainted under the burden, was nailed to it upon Mount 
 Calvary without .Jerusalem, the two tliieves being crucified 
 on either side with the intention of adding shame to His 
 sufferings. From the Cross He spoke His last words. As 
 they fastened His limbs upon it He cried, "Father, forgive 
 them ; for they know not what they do " [St. Luke xxiii. 34] ; 
 when the penitent thief prayed for His remembrance in His 
 Kingdom, He said, "Verily I say unto thee. To-day shalt 
 thou be with Me in paradise. " [St. Luke xxiii. 40. ] When He 
 beheld His mother and the beloved disciple standing at the 
 foot of His Cross, He said to the one, ' ' Woman, behold Thy son, " 
 and to the other, " Behold thy mother." [St. John xix. 26.] 
 
 At the sixth hour [Noon, " Sexts "] ensued the darkness 
 and the earthquake ; and during the three hours which fol- 
 lowed before the return of light, it is supposed that our Lord's 
 greatest sufferings took place, the veiling of the Father's Pre- 
 sence, the agony of " being made sin for us," and of having 
 "laid upon Him the iniquity of us all." The awful mystery 
 of these three hours was summed up in an ancient Litany, in
 
 (Sooti jfriDap. 
 
 285 
 
 ness of heart, and contempt of Thy Word ; and 
 so fetch them home, blessed Lord, to Thy flock, 
 that they ma}' be saved among the remnant of 
 the true Israelites, and be made one fold under 
 one Shepherd, Jesus Christ our Lord, Who 
 liveth and reigneth with Thee and the Holy 
 SriKiT, one God, world without end. Amen. 
 
 « S. Ig. 51. Greg. 
 Gelas. ut supra. 
 
 »S.a.fi. Greg. 
 Gelas. ut supra. 
 Mur. i. 363. 
 
 "PRO PEKFIDIS JUD.EIS. OEATIO [viii.]. 
 
 Omnipotens sempiterne Deus, Qui etiam 
 Judaicam perfidiam a Tua misericordia non 
 repellis : exaudi preces nostras quas pro illius 
 populi obc^catione deferimus ; ut agnita veritatis 
 Tu» luce quje Christus est, a suis tenebris 
 eruatur. Per eundem DomNUM nostrum. 
 
 "PRO PAGANIS. OKATIO [ix.]. 
 Omnipotens sempiterne Deus, Qui non vis 
 mortem peccatorum, sed vitam semper inquiris, 
 suscipe propitius orationem uostram ; et libera 
 eos ab idolorum cultura; et aggrega ecclesise 
 Tuse sanctaa ad laudem et gloriam nominis Tui. 
 Per DoMiNUM. 
 
 'THE EPISTLE. Eeb. x. 1-25. 
 
 THE law having a shadow of good things to 
 come, and not the very image of the things, 
 can never with those sacrifices, which they offered 
 year by year continually, make the comers there- 
 unto perfect : for then would they not have ceased 
 to be offered 1 because that the worshippers once 
 purged should have had no more conscience of 
 sins. But in those sacrifices there is a remem- 
 brance arjain made of sins every year. For it is 
 not possible that the blood of bulls and of goats 
 should take away sins. Wherefore, when He 
 Cometh into the world. He saith. Sacrifice and 
 offering Thou wouldest not, but a body hast Thou 
 prepared Me : In burnt-offerings and sacrifices for 
 sin Thou hast had no pleasure : Then said I, Lo, I 
 come (in the volume of the book it is written of 
 Me) to do Thy will, God. Above, when He 
 said, Sacrifice and offering, and burut-ofi'erings, 
 and oferinr; for sin Thou wouldest not, neither 
 hadst pleasure therein, which are offered by the 
 Law : then said He, Lo, I come to do Thy 
 will, O God. He taketh away the first, that 
 He may establish the second. By the which 
 
 : S. g. Ig. 
 ai:. Hos. 5 
 6. 6. Exod. 
 
 will we are sanctified, through the offering 
 of the body of Jesus Christ once for all. 
 And every priest standeth daily ministering, 
 and oflering oftentimes the same sacrifices, which 
 can never take away sins. But this Man, after 
 He had oflered one sacrifice for sins for ever, sat 
 down on the right hand of God ; from henceforth 
 expecting till His enemies be made His foot-stool. 
 For by one offering He hath perfected for ever 
 them that are sanctified : Whereof the Holy 
 Ghost also is a witness to us : for after that ffe 
 had said before. This is the covenant that I will 
 make with them after those days, saith the Lord, 
 I will put My laws into their hearts, and in their 
 minds will I write them; and their sins and 
 iniquities will I remember no more. Now where 
 remission of these is, there is no more oflering for 
 sin. Having therefore, brethren, boldness to 
 enter into the holiest by the blood of Jesus, bi/ a 
 new and living way, which He hath consecrated 
 for us, through the vail, that is to say, His 
 flesh ; and having an High Priest over the house 
 of God ; let us draw near with a true heart, in 
 
 the words, " By Thine unknown sufferings, Good Lord, deliver 
 us." [St. Matt, xxvii. 45; St. Mark xv. 33; St. Lukexxiii. 44.] 
 
 At the nintli hour [3 P.M. "Nones"] the climax of this 
 awful period was reached when our Lord spoke tlie words, 
 "Eloi, Eloi, lama sabachthaniy" which are the first words of 
 the twenty -second Psalm. (St. Matt. x.'cvii.46; St.Maikxv. 34.] 
 After this He said " I thirst " [St. John xix. 2S], and when He 
 had received the vinegar, " It is finislicd"[St. Matt, xxvii. 48; 
 St. Mark xv. 3G; St. Luke xxiii. 40; St. .lohn xix. 30]; for now 
 He knew that " all tilings were accomplished" of the Sacriticc 
 for sin, and the suil'erings of Him in Whom, sinless, all sinners 
 were then represented before (iod. Then, crying with a loud 
 voice, as witli a willing exspiration of that life wliicli no man 
 could take from Him, He laid it down of Himself with the 
 last of His seven words from tlie Cross, "Father, into Thy 
 Iiauds I commend My spirit " [St. Luke xxiii. 4(i]. w-hich arc 
 also words uttered l>y David in the spirit of pro])hecy in the 
 sixth verse of the thirty-first Psalm. 
 
 It must have been shortly after this that the body of our 
 Blessed Lord was taken down from the Cross, for the Sabbath 
 began at six o'clock in tlie evening, and that Sabbath being 
 "an high day," the .Jews entreated Pilate that it might be 
 removed frcmi the Cross (to be cast into the pit where the 
 bodies of malefactors were thrown) before the legal beginning 
 of the festival. Thus on the eve of the Sahbath, after being 
 subjected to eighteen liours of mental agony and bodily sulTcr- 
 ing, the holy Jesus fulfilled, in His Body and Soul, the words 
 of the Compline Psalm, "I will lay Me down in peace, and 
 take My rest : for it is Thou, Lord, only that makest Me tn 
 dwell in safety." [Pa. iv. 8.] 
 
 With this I'assion of our dear Lord in view, it has ever 
 been the object of the Church to make the devotions of Good 
 
 Friday such as should help Christians to realize the magnitude 
 of the Sacrifice that He offered, of the sins by which it was 
 made necessary, and of the Mercy wliich moved Him to offer 
 it. "On the Paschal Day, " writes Tertullian [de'Orat. xviii.], 
 "the strict observance of the fast is general, and as it were 
 pubhc," not restricted to those who professed to lead a life of 
 closer devotion than others; works of charity Were permitted, 
 even to the extent of the rich ploughing the hind of the poor, 
 Irat no other labour was engaged in on this holy day. In all 
 Churches the Passion of our Lord, as narrated in the Gospels, 
 has ever formed the centr.al subject of the d.iy's meditation 
 and teaching, while psalm and propliecy ha\'e "been gatliered 
 around it iu saddened and penitent tones, the more perfectlv 
 to represent before God and man the events of this centr.al 
 Day of the world's history. In the ancient services of the 
 Day one was conspicuous, in which the Clergy and people 
 sliewed tlieir veneration for the atoning work of Christ by 
 ceremonies which accjuired the popular name of "creeping to 
 the Cross ; " in wliich the image of the Cross was placed in the 
 front of the altar, th.at they might more thorouglily realize 
 the spirit of penitents "before wliose eyes Jesus Christ h.ath 
 been evidently set forth, crucified among them " |(ial. iii. 1], 
 while they gave Him the Icjwlicst adoration of their bodies.' 
 During this ceremony of prostration before the Cross, the 
 " lleproaches, " followed by the hymns, "Sing, my tongue, 
 the glorious battle," and "The Royal Banners forward 
 go," were sung to their well-known ancient and beautiful 
 strains. 
 
 1 The pojiular feeling of rcvereiioe towards tlie Cross never died out. It 
 is illustrated even by the rUgrim's I'ror/rcss, in whieli Christian, standiiiR 
 before " the Iraat'e of a Cross," says, ' ' Ho liath given me rest by lUs soi-. 
 rows, and life t«v His death."
 
 286 
 
 (J5ootJ JFriDap. 
 
 full assurance of faith, having our hearts sprinkled 
 from an evil conscience, and our bodies washed 
 with pure water. Let us hold fast the profession 
 of our faith without wavering ; (for He is faith- 
 ful that promised;) and let us consider one 
 
 another to provoke unto love, and to good works; 
 not forsaking the assemblijig of ourselves to- 
 gether, as the manner of some is ; but exhorting 
 one another : and so much the more, as ye see the 
 day approaching. 
 
 "THE GOSPEL. S. John xix. 1-S7. 
 
 PILATE therefore took Jesus, and scourged 
 Him. And the soldiers platted a crown of 
 thorns, and put it on His head, and they put on 
 Him a purple robe, and said. Hail, King of the 
 Jews : and they smote Him with their hands. 
 Pilate therefore went forth again, and saith unto 
 them. Behold, I bring Him forth to you, that ye 
 may know that I find no fault in Him. Then 
 came Jesus forth, wearing the crown of thorns, 
 and the purple robe. And PiUite saith unto 
 them. Behold the !Man ! When the chief priests 
 therefore and officers saw Him, they cried out, 
 saying, Crucify Him, crucify Ilini. Pilate saith 
 unto them. Take ye Him, and crucify Him : for 
 I find no fault in Him. The Jews answered him, 
 We have a law, and by our law He ought to die, 
 because He made Himself the Son of God. 
 When Pilate therefore heard that saying, he was 
 the more afraid ; and went again into the judge- 
 ment-hall, and saith unto Jesus, Whence art 
 Thou 1 But Jesus gave him no answer. Then 
 saith Pilate uuto Him, Speakest Thou not unto 
 me 1 knowest Thou not that I have power to 
 crucify Thee, and have power to release Thee ? 
 Jesus answered. Thou couldest have no power at 
 all against Me, except it were given thee from 
 above : therefore ho that delivered Me unto thee 
 hath the greater sin. And from thenceforth 
 
 ■ £. 1. S- ^»»'- 
 
 a/i. John i8. & 19. 
 
 Pilate sought to release Him : but the Jews cried 
 out, saying, If thou let this Man go, thou art not 
 Cassar's friend : whosoever maketh himself a 
 king speaketh against Csesar. When Pilate 
 therefore heard that saying, he brought Jesus 
 forth, and sat down in the judgement-seat, in a 
 place that is called the Pavement, but in the 
 Hebrew, Gabbatha. And it was the preparation 
 of the passover, and about the sixth hour : and 
 he saith uuto the Jews, Behold your King ! But 
 they cried out. Away with Him, away with Hi7n, 
 crucify Him. Pilate saith unto them. Shall I 
 crucify your King? The chief priests answered. 
 We have no king but Csesar. Then delivered 
 he Him therefore unto them to be crucified : and 
 they took Jesus, and led Him away. And He, 
 bearing His cross, went forth into a place called 
 the place of a scull, which is called in the Hebrew, 
 Golgotha : where they crucified Him, and two 
 other with Him, on either side one, and Jesus in 
 the midst. And Pilate wrote a title, and put it 
 on the cross ; and the writing was, JESUS OF 
 NAZARETH THE KING OF THE JEWS. 
 This title then read many of the Jews : for the 
 place where Jesus was crucified was nigh to the 
 city : and it was written in Hebrew, and Greek, 
 and Latin. Then said the chief priests of the 
 Jews to Pilate, Write not, The King of the Jews; 
 
 The " Reproaches " .are a striking expansion of Micah iii. 3, 
 4, in which the loving-kindness of the Lord is contrasted with 
 the ingratitude of those whom He came to save, carrying the 
 idea tlirough each step of the Passion. They are suug iu the 
 following form :^ 
 
 My people, what have I done imto thee, and wherein have 
 I wearied tliee ? answer unto Me. For I brought thee up 
 out of the land of Egypt, and thou hast prepared the Cross 
 for tliy Saviour. 
 
 Holy God, Holy and Mhjhtij, Hobj and Immortal; hare 
 mercy upon ^ls. 
 
 1 led thee forty years in the wilderness, and fed thee with 
 manna, and brought thee into a goodly land. 
 
 Holy God, Holy and Miyhly, Holy and Immortal; have 
 mercy upon ws. 
 
 What more could I have done unto thee that I have not 
 done ? I planted thee indeed My clioicest Vine, and thou art 
 Ijecome bitter unto Me ; for thou hast given Me vinegar to 
 drink, and hast pierced the side of thy .Saviour. 
 
 Holy God, Holy and Miyhiy, Holy and Immortal ; hare 
 mercy upon vs. 
 
 For thy sake did I scourge Egypt with its firstborn, and 
 thou didst deliver up Me to be scourged. 
 
 My people, what have I done tmto thee, and ichcrcin have I 
 wearied thee ? answer unto Me. 
 
 1 led thee forth out of Egypt, and drowned Pharaoh iu the 
 Red Sea, and thou didst deliver up Me to the chief priests. 
 
 My people, what have I done unto thee, and wherein have I 
 wearied thee ? answer unto Me. 
 
 1 opened the sea before thee, and thou hast opened My side 
 with a spear. 
 
 My people, what have I done unto thee, and trherein have I 
 wearied thee ? answer unto Me. 
 
 1 went before thee to lead thee in a cloudy pillar, and thou 
 didst lead Me into the hall of Pilate. 
 
 My jKople, what have I done unto thee, and ivherein have I 
 wearied thee ? ansioer unto Me. 
 
 1 fed thee with manna in the wilderness, and thou didst fall 
 upon Me with seourgings and buffetiugs. 
 
 My people, what have I done unto thee, and wherein hare I 
 wearied thee ? anstver unto Me. 
 
 1 gave thee to drink living water out of the Rock, and thou 
 didst give Me gall and vinegar. 
 
 My people, ivhat have I done unto thee, and wherein have I 
 wearied thee ? answer unto Me. 
 
 For thy sake did I smite the kings of the Canaanites, and 
 thou didst smite Me on the head with a reed. 
 
 My people, what have I done unto thee, and wherein have I 
 wearied thee ? answer unto Me. 
 
 1 gave thee a royal sceptre, and thou gavest to My head a 
 crown of thorns. 
 
 My people, what have I done unto thee, and wherein have I 
 wearied thee ? answer unto Me. 
 
 1 lifted thee up in great strength, and thou didst lift Me 
 up to hang upon the Cross. 
 
 My people, what have I done unto thee, and wherein have I 
 wearied thee ? answer unto Me. 
 
 During this ceremony the red copes and chasuble which 
 were worn in the otlier Offices of the day were set aside, and 
 black copes alone were used ; the utmost aspect of sorrow 
 and mourning for sin being, at the same time, thrown 
 over the church and all the instrumenta of Divine Service, 
 by means of black hangings, a custom which has never been 
 discontinued. 
 
 It is a very ancient practice of the C'liurch to abstain from 
 celebrating the HolyCommuniononGood Friday. On Maundy- 
 Thursday (as has been already shewn) a portion of the Sacra- 
 ment then consecrated was reserved iu one element only, and 
 this being placed in a chalice of unconsecrated wine on Good 
 Friday, was then received by those who communicated 
 instead of elements consecrated on the d.ay itself. This JLiss 
 of the Pre-sanctified is an institution of very ancient date,
 
 faster (ZBticn. 
 
 287 
 
 but that He said, I am King of the Jews. 
 Pilate answered, What I have written, I have 
 written. Then the soldiers, when they had 
 crucified Jesus, took His garments, and made 
 four parts, to every soldier a part ; and also His 
 coat : now the coat was without seam, woven 
 from the top throughout. They said therefore 
 among themselves. Let us not rend it, but cast 
 lots for it, whose it sliall be : that the Scripture 
 might be fulfilled, which saith. They parted My 
 raiment among them, and for lly vesture they 
 did cast lots. These things therefore the 
 soldiers did. Now there stood by the cross of 
 Jesus, His mother, and His mother's sister, Maij 
 the wife of Cleophas, and Mary Magdalene. 
 When Jesus therefore saw His mother, and the 
 disciple standing by, whom He loved, He saith 
 unto His mother. Woman, behold thy son. 
 Then saith He to the disciple, Behold thy mother. 
 And from that hour that disciple took her unto 
 his own home. After this, Jesus, knowing that 
 all things were now accomplished, that the Scrip- 
 ture might be fulfilled, saith, I thirst. jS^ow 
 there was set a vessel full of vinegar : and they 
 
 filled a spunge with vinegar, and put it upon 
 hyssop, and put it to His mouth. When Jesus 
 therefore had received the vinegar, He said, It is 
 finished : and He bowed His head, and gave up 
 the ghost. The Jews therefore, because it was 
 the preparation, that the bodies should not 
 remain upon the cross on the sabbath-day, (for 
 that sabbath-day was an high day,) besought 
 Pilate that their legs might be broken, and t/iat 
 they might be taken away. Then came the 
 soldiers, and brake the legs of the first, and of 
 the other which was crucified with Him. But 
 when they came to Jesus, and saw that He was 
 dead already, they break not His legs. But one 
 of the soldiers with a spear pierced His side, and 
 forthwith came thereout blood and water. And 
 he that saw it bare record, and his record is true : 
 and he knoweth that he saith true, that ye 
 might believe. For these things were done that 
 the Scripture should be fulfilled, A bone of Him 
 shall not bo broken. And again, another Scrip- 
 ture saith, They shall look on Hi7n AVliom they 
 pierced. 
 
 Easter Even, 
 
 " Viijilia I'aschm. 
 
 *THE COLLECT. 
 
 GRANT, O Lord, that as we are baptized 
 into the death of Thy blessed Son our 
 Saviour Jesus Christ, so by continual mortify- 
 ing our corrupt aftections we may be buried with 
 
 ■■ Sar. 
 
 * A.D. 1661. 
 
 c [Greg. Benedictio 
 
 ill Doin. i. post 
 
 Pascli. Ott J 
 
 [".... Eesuscitet vos de vitiorum sepulchris, 
 qui Eum resuscitavit a mortuis. Amen. Vt 
 cum Eo sine fine feliciter vivatis quern resurrex- 
 isse a mortuis veraciter creditis. Amen.] 
 
 being found iu tlie Sacramentaries from wliii;h our modern 
 Offices are so largely derived : and since it is traceable, oil 
 good evidence, as far back as the time of St. Augustine, it 
 seems to represent tlie practice of the primitive Church. The 
 use of this Office has been general in the Western Church for 
 the greater part of the time of its existence. Iu the Eastern 
 Church tliere is no recognition of the Eucharist at all on thi.s 
 day,' there being iu fact almost a total absence of prayer 
 altogether, the services consisting chiefly of the reading of 
 prophecies and gospels respecting the Passion : and such 
 appears also to be the practice of the Ambrosian Rite. 
 
 But althougli this custom may be of primitive origin, it 
 has not been preserved in its primitive form. In the Churcli 
 of England Ijefore the Reformation the practice had grown up 
 of the priest alone receiving on Good Friday the Holy Sacra- 
 ment which had been consecrated on Maundy Thursday ; and 
 this is still the practice of the Latin Church. The Sacra- 
 mentary of St. Gregory clearly indicates tliat in the early 
 Churcli others comnuuiicated with liim as on otlier days. 
 The Rubric directs, "Cum dixeriiit Amen, suiuit du sancta, 
 et ponit in calicem, nihil dicens. Et coinmiinicant omnts cum 
 silentio, et expleta sunt universa. " [Menard's ed. p. 70 ; comji. 
 pp. 77, 87.] In the tenth century a Canon of the Cliurch of 
 England which enjoins the reservation on Holy Tluirsday and 
 certain ceremonies to be used on Good Friday, adds respecting 
 the latter day, " Then let him," i.e. the priest, "go to housel, 
 and whosoever else pleases." [.Joiin.son's Canonn, i. 404.] In 
 fact, Martene proves that Communion of the Laity as well as 
 of tlie priest on tliis day was tlie prevailing custom of the 
 Church until tlie tenth century at least ; and there are strong 
 grounds for believing that tlie practice continued down to tlie 
 time of the Reformation. 
 
 The exact intention of the English rite is not easy to ascer- 
 tain. The appointment of an Epistlo and Gospel is (under 
 the circumstances in which the Prayer Book was set forth) a 
 /mma /oc/e evidence that Consecration on Good Friday w.as 
 intended to supersede the Mass of the Pre-sanctilicd which 
 
 1 No consecration of the Holy Eucliarist in allownd during Lent in tlio 
 Eastern Churdi except on Saturday and Snnday. The feast of tlie Annun- 
 ciation is the only exception to this rule. Communicants on all other days 
 receive tlic pre-sanctifled elements. 
 
 had been hitherto used ; and Communion was, of course, 
 intended to follow. On the other hand, this was a deviation 
 from the ancient practice of the Church, which was not in 
 accordance with the respect for it shewn by those who set 
 forth our first English Prayer Book. Such a deviation can 
 only be accounted for by supposing that strong reasons against 
 reservation were present to the Reformers, but that, at the 
 same time, they did not contemplate depriving the Church of 
 Christ's Sacramental Presence on this Holy Lay, and there- 
 fore enjoined the ordinary Service with consecration. 
 
 The practice of the Cliurch of England since the Reforma- 
 tion certainly seems to have been to celebrate the Holy Com- 
 munion on this day. On Good Friday in 1564 {March 31] 
 Queen Elizabeth openly thanked one of her preachers in her 
 Chapel for his sermon in defence of the Real Presence, which 
 seems to shew that the Holy Eucharist was then celebrated. 
 [Hevltn's i?f/. ii. 317, Eccl. Hist. Soc. ed.] And in Bishop 
 Andrewes' Sermons on the Passion there are allusions to it 
 which put the matter beyond a doubt. 
 
 The conclusions that maybe drawn are, [1] that the Church 
 of England never intended so far to dejiart from ancient 
 habits as to be without tlie Sacramental Presence of Christ 
 on the Day when His Sacrifice is more vividly brought t( 
 mind than on any other day in the year : [2] that from the 
 introduction of the un-Catholic custom of Communion by the 
 priest alone, or for some other reason, it was thought best to 
 disuse the Mass of the Pre-sanctified and substitute Consecra- 
 tion : [3] that it is a less evil to depart from ancient us.age bj- 
 consecr.ating on this day than to be without the Sacramental 
 Presence of our Lord. 
 
 EASTER EVE. 
 
 The day between ( !ood Friday and Easter Day commemo- 
 rates the Descent of our Blessed Lord's soul into licll, and the 
 rest of His body in the grave. In the Gospel we are told 
 tliat this Sabbath-day was ".an higli day" in the Jewish 
 ritual. It was the day when all were to be present before 
 the Lord [Exod. xxiii. 17], and wlien the sheaf of the first- 
 fruits was to bo offered. [Lev. xxiii. 10, 11.] In the Christian 
 Church it at once acquired the name of the "Great Sabb.ath," 
 being so called in the Epistle of the Church of Smyrna respect-
 
 288 
 
 Caster €Dcn. 
 
 Him ; and that tlirough the grave, and gate of 
 death, we may pass to our joyful resurrection ; 
 for His merits. Who died, and was buried, and 
 rose again for us, Thy Son Jesus Cheist our 
 Lord. Amen. 
 
 a [A.D. 1637.] 
 
 / 
 
 *THE EPISTLE, 
 T is better, if the will of God be so, that 
 ye suffer for well-doing, than for evil- 
 
 doing. For Christ also hath ouce suffered for 
 sins, the just for the unjust, that He might 
 bring us to God, being put to death in the 
 flesh, but quickened Ijy the Spirit. By which 
 also He went and preached unto the spirits in 
 prison ; which sometime were disobedient, when 
 once the long-suffering of God waited in the days 
 
 * S. a. Wt- 
 
 n't. Col. ^ 
 Eastern. 
 6. 3.II. 
 
 ["/^ MOST gracious God, look upon us in 
 v,^ mercy, and grant that as we are baptized 
 into the death of Thy Son our Saviour Jesus 
 Christ ; so by our true and hearty repentance 
 all our sins may be buried with Him, and we not 
 fear the grave ; that as Christ was raised up 
 from the dead by the glory of Thee, O Father, 
 so we also may walk in newnees of life, but our 
 sins never be able to rLse in judgement against us ; 
 and that for the merit of Jesus Christ, that died, 
 was buried, and rose again for us. Avien.\ 
 
 S. Peter iii. 17-22. 
 
 of Noah, while the ark was a preparing ; wherein 
 
 few, that is, eight souls, were saved by water. 
 The like figure whereunto, even baptism, doth 
 also now save us, (not the putting away of the 
 filth of the flesh, but the answer of a good con- 
 science towards God,) by the resurrection of 
 Jesus Christ : Who is gone into heaven, and is 
 on the right hand of God, angels and authorities 
 and powers being made subject unto Him. 
 
 'THE GOSPEL. S. iLatt. 
 
 \ I THEN the even was come, there came a rich 
 VV man of Arimathoea, named Joseph, who 
 also himself was Jesus' disciple. He went to 
 Pilate, and begged the body of Jesus. Then 
 Pilate commanded the body to be delivered. And 
 when Joseph had taken the body, he wrapped 
 it in a clean linen cloth, and laid it in his own 
 new tomb, which he had hewn out in the rock ; 
 and he rolled a great stone to the door of the 
 sepulchre, and departed. And there was Mary 
 Magdalene, and the other Mary, sitting over 
 against the sepulchre. Now the next day that 
 followed the day of the preparation, the chief 
 
 ■ S. g. 15. Rom. 
 an. Matt. z8. 1-7. 
 Eastern. Matt. 
 
 sxvii. 57-66. 
 
 priests and Pharisees came together unto Pilate, 
 saying, Sir, we remember that that deceiver 
 said, while He was yet alive. After three days I 
 will rise again. Command therefore that the 
 sepulchre be made sure untU the third day, lest 
 His disciples come by night and steal Him away, 
 and say unto the people, He is risen from the 
 dead : so the last error shall be worse than 
 the first. Pilate said unto them. Ye have a 
 watch ; go your way, make it as sure as ye can. 
 So they went and made the sepulchre sure, sealing 
 the stone, and setting a watch. 
 
 ing the martyrdom of St. Polycarp. The ancient Epistle and 
 Gospel referred to Holy Baptism, and to our Lord's Piesurrec- 
 tion : those now appointed were introduced into the Pra3'er 
 Book of 1549. The ancient Collect was, "0 God, Who didst 
 make this most holy night to shine with the glory of our 
 Lord's resurrection ; preserve in Thy new-born family the 
 spirit of adoption which Thou hast given : that they, being 
 renewed both in body and mind, may render unto Thee a 
 pure service, through tlie same our Lord." This was not 
 ailopted in the tran.slated Offices of the Church (probably 
 because it had been associated with the blessing of the new 
 tire and the Paschal candle) ; nor was any Collect provided 
 for the day until 1637, when that printed above was inserted 
 in the Prayer Book prepared for Scotland. This is thought 
 to have been the composition of Archbishop Laud, and was 
 the foundation of the present Collect, which is first found in 
 Cosin's writing in the margin of the Durham book. Even 
 this modern Collect keeps up a memorial of the primitive 
 custom of the Church in administering Baptism on Easter 
 Eve. But tlie practice having fallen into disuse,' the devo- 
 tional tone of the day is brought into a more direct and close 
 analogy with the Holy Week history of our Blessed Lord by 
 the commemoration of His burial, in the Gospel, and His 
 Descent into Hell, in the Epistle. [See notes to the Apostles' 
 Creed.] 
 
 The Vigil of Easter has always been celebrated with much 
 ceremony, even from primitive times. It is mentioned by 
 TertuUian [ad Uxorem, ii. 4], and in the Apostolical Con- 
 stitutions [v. 20], by Eusebius [vi. 9], Laotantius [vii. 19], 
 St. Chrysostom, and St. Jerome. St. Gregory Nazianzen 
 [Oral. xlv. in Pasdi.] speaks of the churches being so lighted 
 up that it seemed like day, and this he refers to as a 
 
 1 A Preface to the Baittismal Otlices, which was erased from the Prayer 
 Boi)k in 16131. began : " It appeareth l>y ancient writers, that tlie sacrament 
 of Baptism in the old time was not commonly ministered but at two times 
 in the year, at Easter and Wliitsiintide ; . . . which custom (now being 
 grown out of tise), althoii;,'h it cannot," etc. [.See notes to Baptism.] 
 
 symbolical usage (in the spirit of the ancient Collect given 
 above), memorializing the glorious illumination brought on 
 the world by the Resurrection of the Sun of Righteousness. 
 The services continued uutil after midnight, to welcome the 
 early dawn of the Resurrection ; and also from a tradition 
 (current among the Jews as well) that the second coming of 
 Christ will be in the night of Easter Eve. - At a later period, 
 and in the ancient Offices of the English Church, the new fire, 
 the Paschal candle, and the incense, all received Benediction 
 on tliis day for use in the succeeding j'ear. 
 
 There has ever been something of festive gladness in the 
 celebration of Easter Eve, which sets it apart from Lent, 
 notwithstanding the fast still continues. To the disciples it 
 was a day of mourning after an absent Lord ; liut the Church 
 of the Resurrection sees already the triumph of tliat Lord 
 over Satan and Death. In the promise of the prophetic 
 words, "I will ransom them from tlie power of the grave; 
 I will redeem them from death : death, I will be thy 
 plagues ; grave, I will be thy destruction " [Hos. xiii. 14J, 
 she sees afar off the dawn of the Resurrection, and already 
 the words sound in her ears, "Your sorrow shall be turned 
 into joy." A celebration of the Holy Communion took place 
 on this day, as on Maundy Thursday, at the time of Vespers ; 
 and in the place of the Introit was sung Gloria in E.rcehis Deo, 
 with its response, Et in terra 2>a.i: /toininiltu.^, while the bells 
 of the church were ringing in the Joys of Easter.^ At Milan, 
 "Ad Missam iu eeclesia majore," the announcement of our 
 Lord's Resurrection was thrice made in tlie words, "Christus 
 Dominus resurrexit," when the response thrice followeil, 
 " Deo gratias." 
 
 * "Hate est nox, qua; nobis propter adventum regis, ac Dei nostri per- 
 vigilio celebratur : cujus noctis duplex ratio est, quod in ea et vitam turn 
 recepit, cum passiis est ; et postea orbis terite regnum recepturus est. Hie 
 est enim L,iberator, et Judex, et Ultor, et Rex. et Dens, queiu uos Christum 
 vocamus." [Laetant. ^ii. 19.] 
 
 * A similar custom is observed on Christmas Eve at Magdalen College 
 Oxford.
 
 Castci: Dap. 
 
 289 
 
 IT At Morning Prayer, instead of the Psalm, come, 
 
 let us sinfi, etc., these Anthems shall be sung or 
 said 
 
 Easter Day. 
 
 "Ill Die PaschcE. 
 
 CHRIST our Passover is sacrificed for us : 
 therefore let us keep the feast. 
 Jfot with the old leaven, nor with the leaven 
 of malice and wickedness : but \rith the un- 
 leavened bread of sincerity and truth. 1 Cor. v. 7, s. 
 
 CHRIST being raised from the dead dieth no 
 more : death hath no more dominion over 
 Him. 
 
 For in that He died, He died unto sin once : 
 but in that He liveth. He liveth unto God. 
 
 Likewise reckon ye also yourselves to be dead 
 indeed unto sin : but alive unto God through 
 Jesus Christ our Lord. Rom. vi. 9-11. 
 
 CHRIST is risen from the dead : and become 
 the First-fruits of them that slept. 
 For since by man came death : by j\Iau came 
 also the resurrection of the dead. 
 
 For as in Adam all die : even so in Christ 
 shall aU be ma;de alive. 1 Cob. xv. 20-22. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 Answer. 
 • As it was in the beginning, is now, and ever 
 shall be ; world without end. Amen. 
 
 THE COLLECT. 
 
 ALMIGHTY God, Who through Thine only- 
 J-Jl- begotten Son Jesus Christ hast over- 
 come death, and opened unto us tho gate of 
 
 »a.g. g. Greg:. 
 Gclas. ill die Ssiic- 
 to Pascha. Cotup. 
 Pr^f. in Doiu. i. 
 post. Asc. Domini 
 "per gloriam Kc- 
 surrecltonis v'HS 
 Belernee aditum 
 patefecit." Mur. i. 
 573 ; ii- 67. 
 
 IT Statio et ordo processionis in die Paschse ante 
 matutinas cum cruce. Pulsatis omnibus campanis 
 cantetur antiphona. 
 
 [COMMUNIO. 
 
 PASCHA nostrum immolatus est Cheistus : 
 Alleluia. Itaque epulemur, in azymis 
 sinceritatis et veritatis. Alleluia, Alleluia, 
 Alleluia.] 
 
 OHRISTUS resurgens ex mortuis jam non 
 moritur : mors ilia ultra non dominabitur. 
 Quod enim mortuus est, peccata mortuus est 
 semel : quod autem vivit, vivit Deo. Alleluia, 
 AUeluia. 
 
 *ORATIO. 
 
 DEUS, Qui hodierna die per Unigenitum 
 Tuum seternitatis nobis aditum, devicta 
 morte, reserasti; vota nostra, qua; prasveniendo 
 
 EASTER DAY. 
 
 They who went about "preaching .Jesus and the Resurrec- 
 tion," and who observed the first day of the week as a con- 
 tinual memorial of that Resurrection, must have remembered 
 with vivid and joyous devotion the anniversary of their 
 Lord's restoration to them. It was kept as tlie principal 
 festival of the year, tlierefore, in the very first age of the 
 Church, and Easter had become long familiar to all parts of the 
 Christian world so early as the days of Polycarp and Anicetus, 
 who had a consultation at Rome in A. i>. 158, as to whether 
 it should bo observed according to the reckoning of Jewish 
 or Gentile Christians. [Irena^us in Euseb. v. 24.] Eusebius 
 also records the fact tliat Melitus, Bisliop of Sardis about the 
 same timej wrote two books on tlie Pasclial festival [Euseb. 
 iv. 2G], aud Tertullian speaks of it as annually celebrated, 
 and the most solemn day for Baptism. [De Jijun. 14; Dn 
 Bapt. 19.] Cyprian, in one of his Epistles, mentions the 
 celebration of Easter solemnities [Ivii.] ; and in writers of 
 later date the festival is constantly referred to as tlie "most 
 holy Feast," "the great Day" [Cone. Aneyra vi.], the Feast 
 of Feasts, the Great Lord's Day, and the Queen of Festivals. 
 [Greij. Naz. Oral, in Paxrh.] 
 
 Tlie original name of the Festival was one which also 
 included Good Friday, Ildcrxa, whicli was deriveil from tlie 
 Aramaic form of the Hebrew name for Passover. This name 
 was also retained in the Latin : and in the time of Leo tho 
 Great, when the distinction began to be made of the Pascha 
 llominica3 Passionis, and the Pascha Dominicie Reaurrcctionis, 
 Dies Pascha; began to lie understood chieHy, and soon alone, 
 of Easter. In England the same name was also onco familiar, 
 perhaps derived from the French language, and Easter eggs are 
 still called " pasque " [or in a corrupt form "paste "] eggs all 
 over the North of ICiigland. The more familiar name of Easter 
 is, however, traceable .as far back as the time of the Venerable 
 
 Bede, who derives it from the name of a pagan goddess Eostre, 
 or Ostera, whose festival happened about the time of the 
 vernal equinox [De ratione Temporum, xiii.], and was 
 observed as a time of general sacrifices, with a view to a good 
 harvest. Later, and perhaps more trustworthy, philologists 
 have derived the word from the old Teutonic nrstan, to rise, 
 and urstand, the Resurrection : and it is significant that the 
 idea of sunrise is self-evident in the English name of the 
 festival on which the Sun of Righteousness arose from the 
 darkness of the grave. The popular n.nnie for the day among 
 Oriental Christians is Aafiwpd, the Bright Day, in which the 
 same idea is to be observed. In old English Calendars Faster 
 is called " the uprising of oure Lord, " and " the Ajenrysing of 
 our Lord." 
 
 The Judaizing habits which caused so much trouble in the 
 earliest days of Christianity long retained a hold upon many 
 portions of the Church in respect to the observance of E.nster. 
 In the Western t^hurch the festival was always kept on the 
 first day of the week, as Vicing the actual day which our Lord 
 had consecrated by His Resurrection ; but the Churches of 
 Asia kept it on the tliird day after the 14th of the Jewisli 
 month Nisan, whatever day of the week this might be. In 
 the second and third centuries there was much controver.sy 
 respecting this difl'erence of coniputatinii ; but the first Canon 
 of the Council of Aries [a. I). 314] ordered Easter to be cele- 
 brjited on one ilay everywhere, and the Council of Nica?a 
 [a.d. .125] authnritatively ruled that Easter was to be kept 
 on the Lord's Day.' There being also much diificulty in 
 determining, without scientific help, which Sunday in March 
 or April was the proper one, the same Council directed that 
 
 1 There is no Canon of this Council on the subject, but that its decision 
 was authoritjitivc iimy be certainly inferred from the manner in wliicli it iK 
 recorded in Thcodoret, i. 0, 10 ; Socrates, i. 9 ; and Ecskb. I.i/e 0/ Conslan- 
 tifie, iii. 18.
 
 290 
 
 faster Dap. 
 
 everlasting life ; We humbly beseech Thee, that, 
 as by Thy special grace preventing us Thou dost 
 put into our minds good desires, so by Thy con- 
 tinual help we may bring the same to good eflfect ; 
 through Jesus Christ our Lord, Who liveth and 
 reigneth with Thee and the Holy Ghost, ever 
 one God, world without end. Amen. 
 
 " THE EPISTLE. Col. 
 
 IF ye then be risen with Christ, seek those 
 things which are above, where Christ 
 sitteth on the right hand of God. Set your 
 aflfection on things above, not on things on the 
 earth : For ye are dead, and your life is hid with 
 Christ in God. When Christ, Who is our life, 
 shall appear, then shall ye also appear with Him 
 
 'S. 
 
 IS. 19 
 
 Rom- 
 
 ait. 
 
 I Cor 
 
 •;. 7. 8. 
 
 Eastern. 
 
 Acu I. 
 
 1.8. 
 
 
 
 aspiras, etiam adjuvando prosequere. Per eundem 
 DoMiNUM nostrum Jesum Christum Filium 
 Tuum. Qui Tecum. 
 
 iii. 1-7. 
 
 in glory. Mortify therefore your members 
 which are upon the earth ; fornication, unclean- 
 ness, inordinate affection, evil concupiscence, and 
 covetousness, which is idolatry : For which 
 things' sake the wrath of God cometh on the 
 children of disobedience. In the which ye also 
 walked some time, when ye lived in them. 
 
 »THE GOSPEL. S. Johu xx. 1-10. 
 
 THE first dai/ of the week cometh 3Iary Mag- 
 dalene early, when it was yet dark, unto 
 the sepulchre, and seeth the stone taken away 
 from the sepulchre. Then she runneth and 
 cometh to Simon Peter, and to the other disciple 
 whom Jesus loved, and saith unto them. They 
 have taken away the Lord out of the sepulchre, 
 and we know not where they have laid Him. 
 Peter therefore went forth, and t/iat other dis- 
 ciple, and came to the sepulchre. So they ran 
 both together ; and the other disciple did outrun 
 Peter, and came first to the sepulchre ; and he. 
 
 * S. g. g. R^m- 
 au. Mark i6. 1-7. 
 h'asteni. John i. 
 1-17. 
 
 stooping down and looking in, saw the linen 
 clothes lying ; yet went he not in. Then cometh 
 Simon Peter following him, and went into the 
 sepulchre, and seeth the linen clothes lie ; and the 
 napkin that was about His head, not lying with 
 the linen clothes, but wrapiped together in a place 
 by itself. Then went in also that other discii)le 
 which came first to the sepulchre, and he saw, 
 and believed. For as yet they knew not the 
 Scripture, that He must rise again from the dead. 
 Then the disciples went away again unto their 
 own home. 
 
 the Church of Alexandria shoukl send timely notiee to other 
 principal Churches of the day on which the true Easter would 
 occur in the ensuing year, and that tlius an uniform practice 
 should be maintained tliroughout the Christian world. ^ It 
 was not, however, until the eightli century that the com- 
 putation of Easter was settled on sufficiently accurate calcu- 
 lations to ensure uniformity ; - and the Church of England 
 retained, for some ages, a modified form of the Jewish method, 
 which was not wholly banished from the northern parts of 
 the island until A.D. 714. Tliese two methods of computing 
 Easter may be shortly explained by adding that the Jew-ish 
 or " Quartodeciman " computation aimed at observing the 
 very day of our Lord's Kesurrection (as we observe the day 
 of His Nativity) ; while the method which ultimately became 
 universal aims at observing that Lord's Day as Easter which 
 comes next after the actual anniversary. Each method 
 claimed Apostolic authority from the first : Poly carp, who 
 advocated the Jewish system, declared that it was derived 
 from St. Johu, with whom he was contemporary ; while the 
 Bishops of Kome and others believed themselves to be follow- 
 ing a custom handed down to them from St. Peter and St. 
 Paul. 
 
 The Anthems instead of " Venite exultemus " represent 
 the primitive custom of Easter morning, when the versicle 
 "The Lord is risen," and the response " He is risen indeed," 
 were the formal salutation between Christians. In the 
 ancient rite of the English Church one of these anthems was 
 said in procession before Mattins ; and the service was 
 retained in 1549. It may be useful to the reader to see the 
 Latin and English forms side by side. 
 
 Salisbury Use. Prayer Book of 1549. 
 
 ^ Stalio et onto jn-occssionis "^ Intlie.morinnrj rifore Matins, 
 ' ' " ' ' ' " the people being assembled 
 
 in die Paschce ante matutinas 
 
 1 There 13 a relic of this practice in tlio Ambrosian Rite, where the 
 following proclamation of Easter is directed to be made on the Feast of the 
 Epiphany : — 
 
 *' Annunciatio diei Paschatis per Diaconum. 
 
 "Noverit charitas vestra, fratres charissimi, quod annuente Dei et 
 Domini nostri Jesii Christi misericordia, die tali mensis talis Pascha 
 Domini celebrabimus." 
 
 a See. note on the "Tables to find Easter." The Venerable Bede says 
 that the error of the British Church arose merely from its isolated situa- 
 tion, which prevented it from receiving year by year the Synodal decrees 
 respecting the week in which Easter fell. "Tliey did not keep Easter," 
 he also says, " always on the fourteenth day of the moon with the Jews, as 
 some have imagined, but on Sunday, although not in the proper week " 
 [Bede's Ecd. Hist. iii. 4.] 
 
 cum cruce. PuUatis omni- 
 bus campanis cantetur anti- 
 phova. 
 
 Chvistus . . . vivit Deo. 
 Alleluia, Alleluia. 
 
 ^. Dicant nunc Judaji quo 
 modo inilites custodieutes 
 sepulchrum perdiderunt regem 
 ad lapidis positionem quare 
 non servabant petram justitise 
 autsepidtumreddantautresur- 
 gentem adorent nobiscum, di- 
 centes. Alleluia, Alleluia. 
 
 J?. Surrexit Dominus de se- 
 pulchro. 
 
 R/. Qui pro nobis pependit 
 in ligno. Alleluia. 
 
 Oratio. 
 Deus, qui pro nobis Filium 
 crucis patiliulum subire vol- 
 uisti, ut inimici a nobis pelleres 
 potestatem : concede nobis 
 famulis tuis ut in resurrec- 
 tionis ejus gaudiissemper viva- 
 mus. Per. 
 
 in the Church, these anthems 
 
 shall be first solemnly sung 
 
 or said. 
 
 Christ . , . living unto God 
 in Christ Jesus our Lord. Hal- 
 lelujah, Hallelujah. Christ is 
 risen again ... all men shall 
 be restored to life. Hallelujah. 
 
 The Priest. 
 
 Shew forth to all nations the 
 glory of God. 
 
 The Answer. 
 
 And among all people His 
 wonderful works. 
 
 Let us pray. 
 God, Who for our redemp- 
 tion didst give Thine only-be- 
 gotten Son to the death of the 
 cross ; and by His glorious re- 
 surrection hast delivered us 
 from the power of our enemy; 
 grant us sotodiedailyfromsin, 
 that wemay evermore livewith 
 Him in the joy of His resur- 
 rection ; through the same 
 Christ our Lord. Amen, 
 
 The present Rubric substituting these Anthems for the 
 Venite was introduced in 1552 : ' they were not pointed in 1549. 
 
 In the Salisbury Use there was a celebration at a late hour 
 on Easter Eve, probably after midnight ; and in the Prayer 
 Book of 1549 two celebrations are directed for Easter Day, the 
 Collect, Epistle, and Gospel for the first of which are those 
 which are still retained ; the Epistle being that previously in 
 use on Easter Eve. The second celebration had tlie Collect 
 which is now used (as it then was also) for the Octave of 
 Easter Day, and the Epistle and (Gospel of the ancient Missal. 
 
 Introit. — When I wake up I am present with Thee. Al- 
 leluia. Thou hast laid Thine hand ujion me. Alleluia. 
 Such knowledge is too wonderful for me. Alleluia. Alleluia. 
 
 3 See note at p. isi.
 
 99onDap in dEastcr Wttk. 
 
 291 
 
 Monday in Easter Wkek. 
 
 "Feria II. post Pascha 
 
 ' s. a. s. 
 
 THE COLLECT. 
 ALillGHTY God, Wlio through Thy only- 
 -^^ begotten Son Jesus Christ hast over- 
 come death, and opened unto us the gate of 
 everlasting life ; We humbly beseech Thee, that, 
 as by Thy special grace preventing us Thou dost 
 put into our minds good desires, so by Thy con- 
 tinual help we may bring the same to good effect ; 
 through Jesus Christ our Lord, Who liveth and 
 reigneth with Thee and the Holy Ghost, ever 
 one God, world without end. Amen. 
 
 *FOR THE EPISTLE. Acts. x. .34-43 
 "DETER opened his mouth, and said, Of a 
 
 ■I. Acts 10, 37- 
 
 '^airerrt. Acts 1. 
 >I7, 21-26. 
 
 ' ». e- ■n- 
 
 ait as V B. 
 /•'asurr. 
 18-28. 
 
 -L truth I perceive that God is no respecter 
 of persons ; but iu every nation he that feareth 
 Him, and worketh righteousness, is accepted with 
 Him. The word which God sent unto the chil- 
 dren of Israel, preaching peace by Jesus Christ ; 
 (He is Lord of all ;) that word (I sai/) ye know, 
 which was published throughout all Judsea, and 
 began from Galilee, after the baptism which John 
 preached : • how God anointed Jesus of Nazareth 
 with the Holy Ghost, and with power; Who 
 went about doing good, and healing all that were 
 oppressed of the devil : for God was with Him. 
 
 'THE GOSPEL. S 
 
 BEHOLD, two of [His disciples] went that 
 same day to a village called Euimaus, 
 which was from Jerusalem about threescore fur- 
 longs. And they talked together of all these 
 things which had happened. And it came to 
 pass, that while they communed for/ether, and 
 reasoned, Je.sus Himself drew near, and went 
 with them. But their eyes were holden, that 
 thei/ should not know Him. And He said unto 
 them, What manner of communications are these 
 that ye have one to another, as ye walk, and are 
 sad 1 And the one of them, whose name was 
 Cleopas, answering, said unto Him, Art Thou only 
 a stranger in Jerusalem, and hast not known the 
 things which are come to pass there in these days'! 
 And He said unto them, What things ? And they 
 said unto Him. Cimcerning Jesus of Nazareth, 
 Which was a Prophet mighty in deed and word, 
 before God and all the people : and how the 
 chief priests and our rulers delivered Him to be 
 
 And we are witnesses of aU things which He did, 
 both in the land of the Jews, and in Jerusalem ; 
 Whom they .slew, and hanged on a tree : Him 
 God raised up the third day, and shewed Him 
 openly ; not to all the people, but unto witnesses 
 chosen before of God, even to us, who did eat 
 and drink with Him after He rose from the dead. 
 And He commanded us to preach unto the people, 
 and to testify that it is He Which was ordained 
 of God to he the Judge of quick and dead. To 
 Him give all the prophets witness, that through 
 Hls Name whosoever believeth in Him shall 
 receive remission of sins. 
 
 Luke xxiv. 13-35. 
 
 Rout' 
 John T. 
 
 condemned to doatli, and have crucified Him. But 
 we trusted that it had been He Which should 
 have redeemed Israel : and beside all this, to- 
 day is the third day since these things were 
 done. Yea, and certain women also of our com- 
 pany made us astonished, which were early at 
 the sepulchre ; and when they found not His 
 body, they came, saying, that they had also seen 
 a vision of angels, which said that He was alive. 
 And certain of them which were with us went 
 to the sepulchre, and found it even so as the 
 women had said ; but Him they saw not. Then 
 He said unto them, O fools, and slow* of heart 
 to believe all that the prophets have spoken : 
 ought not Christ to have suffered these things, 
 and to enter into His glory ? And beginning at 
 Moses, and all the prophets, He expounded unto 
 them in all the Scriptures the things concerning 
 Himself. And they drew nigh unto the village 
 whither they went ; and He made as though lie 
 
 I's. Lord, Thou hast searched nie out and proved me. Thou 
 knowest my downsitting aud miue uprising. (Uory be. 
 
 EASTER MONDAY. 
 
 The extension of the Easter festival through seven days is 
 mentioned by St. Chrysostom in one of liis Easter homihes, 
 by St. Augustine in one of his Epistles [Iv. ad .lanuar.], ami 
 in the Code of Theodosius, wliicli directed a cessation of labour 
 during the whole of the week. The Sacranientary of St. 
 (Iregory contains a service for each d.ay, as does also the 
 Salisbury Missal. Yet there are many ancient jirecedenta 
 for the course taken in the Later English rite, ivliich limits the 
 special services to three d.ays. At the Council of M.ayence 
 [A.n. 813] a canon was passcil which restricted the celebration 
 of Easter to four days. The thirty-seventh Canon of iEU'rio 
 [a.d. 957] directs the clergy to charge their people, that they 
 keep the first four days of Easter free from all servile work, 
 A Council of f'onstance [a, i>. 1094] enjoined that Pentecost 
 
 and Easier should both be celebrated with three festival days ; 
 and these Tpu'jfiepo! irpoffca/ila are spoken of even by Gregory 
 Thaumaturgus in the thinl century. There seems, therefore, 
 to have been considerable diversity as to the number of days 
 observed, but a general consent in setting apart several days 
 after Sunday in special honour of the festival of our Lord's 
 Resurrection. 
 
 In tlic margin of his Durham Prayer Book, Bishop Cosin 
 wrote out for use on this day the Collect, " God, Who for 
 our redemption ..." which had been formerly appointed for 
 the Procession before Mattins. 
 
 Introit. — The Lord hath brought you into a land flowing 
 with milk and honey. Alleluia. W^licrefore, let the Law of the 
 Lord be ever in your mouth. Alleluia. J's. give thanks 
 unto the Lord, for He is gracious, .and His mercy endureth 
 for ever. Lord, have mercy upon us. Christ, have mercy 
 upon us. Lord, have mercy upon ua. y. Glory to God in 
 the highest. R/. On earth peace, good will towards men,
 
 292 
 
 CiicsDay in Castct COccfe. 
 
 ■n-ould have gone further : but they constrained 
 Him, saying, Abide with us, for it is toward 
 evening, and the day is far spent. And He went 
 in to tarry with them. And it came to pass, as 
 He sat at meat with them. He took bread, and 
 blessed it, and brake, and gave to them. And 
 their eyes were opened, and they knew Him, and 
 He vanished out of their sight. And they said 
 one to another, Did not our heart burn within us. 
 
 while He talked with us by the way, and while 
 He opened to us the Scriptures 1 And they rose 
 up the same hour, and returned to Jerusalem, 
 and found the eleven gathered together, and 
 them thit were with them, saying. The Loed 
 is risen indeed, and hath appeared to Simon. 
 And they told what things tcere done in the way, 
 and how He was known of them in breaking of 
 bread. 
 
 TUESDAY IN Easter Week. 
 
 THE COLLECT. 
 
 ALMIGHTY God, Who through Thy only- 
 ■t\- begotten Son Jesus Christ hast over- 
 come death, and opened unto us the gate of 
 everlasting life ; We humbly beseech Thee, that, 
 as by Thy special grace preventing us Thou dost 
 put into our minds good desires, so by Thy con- 
 tinual help we may bring the same to good effect ; 
 through Jesus Christ our Lord, Who liveth and 
 reigneth with Thee and the Holy Ghost, ever 
 one God, world without end. Amen 
 
 "Feria III. post Pascha. 
 
 " S. I- ?!• 
 
 '■FOR THE 
 
 MEN and brethren, children of the stock of 
 Abraham, and whosoever among you 
 feareth God, to you is the word of this salvation 
 sent. For they that dwell at Jerusalem, and their 
 rulers, because they knew Him not, nor yet the 
 voices of the prophets which are read every sab- 
 bath-day, they have fulfilled them in condemning 
 Ilim. And though they foimd no cause of death 
 in Him, yet desired they Pilate that He should 
 be slain. And when they had fulfilled all that 
 was written of Him, they took Him down from 
 the tree, and laid Him in a sepulchre. But God 
 raised Him from the dead : and He was seen 
 many days of them which came up with Him 
 from Galilee to Jerusalem, who are His witnesses 
 unto the people. And we declare unto you glad 
 tidings, how that the promise which was made 
 unto the fathers, God hath fulfilled the same 
 unto us their children, in that He hath raised up 
 Jesus again ; as it is also written in the second 
 Psalm, Thou art My Son, this day have I begot- 
 
 > *. g. |g. Rem 
 an. Acts 13. 26.33. 
 Easlff^t. Acts s. 
 14*31. 
 
 EPISTLE. Acts xiii. 26-41. 
 
 ten Thee. And as concerning that He raised Him 
 
 up from the dead, noiv no more to return to 
 corruption. He said on this wise, I will give you 
 the sure mercies of David. Wherefore He saith 
 also in another Psalm, Thou shalt not suffer 
 Thine Holy One to see corruption. For David, 
 after he had served his own generation by the 
 will of God, fell on sleep, and was laid unto his 
 fathers, and saw corruption : But He Whom God 
 raised again saw no corruption. Be it known 
 unto you therefore, men and brethren, that 
 through this ifan is preached unto you the for- 
 giveness of sins : and by Him all that believe 
 are justified from all tkinr/s, from which ye could 
 not be justified by the law of Closes. Beware 
 therefore, lest that come upon you which is 
 spoken of in the prophets ; Behold, ye despisers, 
 and wonder, and perish : for I work a work in 
 your days, a work which ye shall in no wise 
 believe, though a man declare it unto you. 
 
 'THE GOSPEL. S. Luke xxiv. 36-48. 
 
 JESUS Himself stood in the midst of them, 
 and saith unto them. Peace be unto you. But 
 they were terrified and afi'righted, and supposed 
 that they had seen a spirit. And He said unto 
 them. Why are ye troubled, and why do thoughts 
 arise in your hearts ? Behold My hands anil My 
 feet, that it is I Myself : handle Me, and see ; for 
 a spirit hath not flesh and bones, as ye see Me 
 have. And when He had thus spoken, He shewed 
 them His hands and His feet. And while they 
 yet believed not for joy, and wondered. He said 
 
 S. g. tt. Rom. unto them, Have ye here any meat ? 
 
 an. Luke 24. 36- I 
 
 Eastern, 
 24. I2-3S. 
 
 And they 
 
 gave Him a piece of a broiled fish, and of an 
 
 1 honey-comb. And He took it, and did eat 
 
 ; before them. And He said unto them, These are 
 
 I the words which I spake unto you, while I was 
 
 yet with you, that all things must be fulfilled 
 
 ! which were written in the law of Moses, and in 
 
 • the Prophets, and in the Psalms concerning !Me. 
 
 Then opened He their understanding, that they 
 
 might under.'itand the Scriptures, and said unto 
 
 them. Thus it is written, and thus it behoved 
 
 EASTER TUESDAY. 
 
 Until 1661 the Collect originally appointed for the second 
 celrbration on Easter Day was appointed for use on this 
 day 
 
 In'TKOIT. — He shall give him tlie water of wisdom to drink. 
 Alleluia. She shall be establislied in tliem, and shall not be 
 moved. Alleluia. And shall exalt them for ever. Alleluia. 
 Alleluia. Ps. give thanks unto the Lord, for He is gracious, 
 and His mercy endureth for ever. Glory be.
 
 Cfje Jfirst anD ^cconD ^imoaps after Caster. 
 
 293 
 
 Christ to suffer, and to rise from the dead the 
 third day ; and that repentance and remission of 
 sins should be preached in His Name among all ) 
 
 nations, beginning at Jerusalem, 
 witnesses of these things. 
 
 And 
 
 ye are 
 
 The First Sunday after Easter. 
 
 "Dominica I. in Octavis Paschcc. 
 
 *THE COLLECT. 
 
 |os. a. «. 
 
 ALMIGHTY Father, Who hast given Thine I *Pr°f.'a^uq. Dom. 
 
 '"* - ~ ... _ in Palmis, Feria iv. 
 
 ^~^ only Sox to die for our sins, and to rise 
 again for our justification ; Grant us so to put 
 away the leaven of malice and wickedness, that 
 we may alway serve Thee in pureness of living 
 and truth ; through the merits of the same Thy 
 Son Jesus Christ our Lord. Amen. 
 
 Pamelius Liturg. ii. 
 564. 
 
 r'~pER Christum Dominum nostrum. Qui 
 L -I- innocens pro impiis voluit pati, et pro 
 sceleratis indebite condemnari. Cujus mors 
 delicta nostra detorsit, et resurrectio nobis justi- 
 ficationem exhibuit . . .] 
 
 ''THE EPISTLE. 1 S. John v. 4-12. 
 
 TTTHATSOEVER is born of God overcometh 
 V V the world ; and this is the victory that 
 overcometh the world, even our faith. Who is 
 he that overcometh the world, but he that 
 believeth that Jesus is the Son of God ] This 
 is He that came by water and blood, even Jesus 
 Christ ; not by water only, but by water and 
 blood : and it is the Spirit that beareth witness, 
 because the Spirit is truth. For there are Three 
 that bear record in heaven, the Father, the 
 Word, and the Holt Ghost : and these Three 
 are One. And there are three that bear witness 
 
 •^^ar. Sunday, as 
 on Easter Day. 
 Ferial, i John S- 4- 
 10. 
 
 13. |§. Roman. 
 I lohn 5. 4-10. 
 
 iiasterti. Acts 5, 
 
 12-20. 
 
 e The words "of 
 God " were origin- 
 ally in the ^IS.. 
 but were crossed 
 out. They are in 
 the Greek and the 
 Authorized \'er- 
 sion. but not in the 
 \'iilgate. 
 
 in earth, the spirit, and the water, and the blood : 
 and these three agree in one. If we receive the 
 witness of men, the witness of God is greater : 
 for this is the witness of God, which He hath 
 testified of His Son. He that believeth on the 
 Son of God hath the witness in himself : he that 
 believeth not God hath made Him a liar, because 
 he believeth not the record that God gave of 
 His Son. And this is the record, that God hath 
 given to us eternal life ; and this life is in His 
 Son. He that hath the Son hath life ; and he 
 that bath not the Son 'of God hath not life. 
 
 THE GOSPEL. S. John xx. 19-23. 
 
 THE same day at evening, being the first day i / Sar. Sunday, 
 of the week, when the doors were shut, | pleai.Yohn 20.' 
 where the disciples were assembled for fear of 
 the Jews, came Jesus and stood in the midst, 
 and saith unto them, Peace he unto you. And 
 when He had so said, He shewed unto them Uu 
 hands and His side. Then were the disciples 
 glad when they saw the Lord. Then said Jesus 
 
 !@. 3&. Roman, 
 Eastern. John 20. 
 19-3I. 
 
 to them again. Peace he unto you : As My 
 Father hath sent Me, even so send I you. And 
 when He had said this, He breathed on tliem, 
 and saith unto them. Receive ye the Holy Ghost. 
 Whosesoever sins ye remit, they are remitted 
 unto them ; and whosesoever dm ye retain, they 
 are retained. 
 
 THE SECOND SUNDAY AFTER EASTER. 
 ^Dominica II. post Pascha. 
 ''THE COLLECT. 
 ALMIGHTY God, Who hast given Thine 
 i * only Son to be unto us both a sacrifice 
 
 h A.D. 1549. 
 
 LOW SUNDAY. 
 
 All tlie days between Easter and its Octave have "in albis" 
 added to them in tlie Sacramentary of St, Gregory, but the 
 Sunday after Easter is called Dominica octavas Paschse. 
 From a very ancient period, however, it has been called 
 "Dominica post albas," or (as in the Ambrosi.in Miss.al), 
 "Dominica in albis depositis," and shortly, "Dominica in 
 albis," because on this day the newly bajitized first ap|)eared 
 without the chrisms or white robes which they had worn 
 every day since their baptism on Easter Eve. The popular 
 English name of Low Sund.ay has probably arisen from the 
 contrast between the joys of Easter and the I'ir.st return to 
 ordinary Sund,av services. On this Sunday, or sometimes on 
 the fourth Sunday after Easter, it was the custom, in primi- 
 tive days, for those who had been l)aptized the year before to 
 keep an anniversary of their baptism, which was called the 
 .\nnotine Easter, althnugb the actual anniversary of the pre- 
 vious Easter might f.all on another day, [Micrologus, hi,] 
 The Epistle eviilcntly bears on this custom, and sets fipi'th the 
 new birtli of Baptism as the beginning of an abiding power of 
 overcoiTiingthc world through its connection with the Risen 
 Christ, the source of our regeneration. The ancient writer 
 just referred to suggests the reflection, that if we celebrate 
 the anniversary of that day when we were born to eternal 
 
 death through original sin, how much rather ought we to keep 
 in menimy the day when we were new born into eternal life?' 
 The Collect appointed for this Sunday in 1549 was that now 
 in use ; being the same tliat was appointed for the second 
 eommnniou on Easter Day, and for Easter Monday and 
 Tuesday. In l."),">2, when tlie special service for this seccmil 
 communion was discontinued, the Collect <at present in use on 
 Easter Day was substituted. In both cases Low Sunday was 
 reganled as the Octave of Easter, according to the ancient 
 rite ; but in KiCil the original Collect of the day was restored 
 .at the suggestion of Cosm, the eh.ange that had removed it 
 from use on Easter Day being overlooked, and thus tlie ritual 
 symmetry of the two services was marred. 
 
 Introit. —When I wake up I am ])resent with Thee. Alle- 
 luia. Thou hast laid Thine hand upon me. Alleluia. Such 
 knowledge is too wonderful for me. Alleluia. Fs. O Lord, 
 Tliou h.ast scarcheil me out .and proved me. Thou knowest 
 my downsitting and mine uprising. Glory be. 
 
 THE SECOND SUNDAY AFTER EASTER. 
 The Eucharistic tone of the Scriptures used begins now to 
 
 1 In the Lectioiiary of St. Jerome the Pascha Annotinum is set down for 
 the thjM Saturday alter Easter. The Epistle is Rev. v., and the Gospel 
 Jolui iii.
 
 294 
 
 ^\)t CfjicD ^iintiaj) after Caster. 
 
 for sin, and also au ensample of godly life : Give 
 us grace that we may always most thankfully 
 receive that His inestimable benefit, and also 
 daily "endeavour ourselves to follow the blessed 
 steps of His most holy life ; through the same 
 Jesus Christ our Lord. A7Hen. 
 
 (I On this reflexive 
 form, jcf note in 
 Confirmation Ser- 
 vice. 
 
 'THE EPISTLE. 1 S. Pet. ii. 19-25. 
 
 THIS is thiuik-worthy, if a man for conscience 
 toward God endure grief, suffering wrong- 
 fully. For what glory is it, if, when ye be 
 buffeted for your faults, ye shall take it patiently'? 
 But if, when ye do well, and suffer foi- it, ye take 
 it patiently ; this is acceptable with God. For 
 even hereunto were ye called : because Christ 
 also suffered for us, leaving us an example, that 
 ye should follow His steps : Who did no sin, 
 neither was guile found in His mouth : Who, 
 
 * 5. e. g. ami- 
 
 a'l. "i Pet. 2. 21- 
 
 25- 
 
 "tasiern. Acts 6. 
 
 when He was reviled, reviled not again ; when 
 He suffered. He threatened not ; but committed 
 Himself to Him that judgeth righteously : Who 
 His own self bare our sins in His own body on 
 the tree, that we, being dead to sins, should live 
 unto righteousness : by Whose stripes ye were 
 healed. For ye were as sheep going astray ; but 
 are now returned unto the Shepherd and Bishop 
 of your souls. 
 
 THE GOSPEL. S. John x. 11-16. 
 
 r "TESUS said,] I am the Good Shepherd : 
 VfJ good shepherd giveth his life for 
 
 the 
 the 
 
 sheep. But lie that is an hireling, and not the 
 shepherd, whose own the sheep are not, seeth the 
 wolf coming, and leaveth the sheep, and fieeth ; 
 and the wolf catcheth them, and scattereth the 
 sheep. The hireling fleeth, because he is an 
 hireling, and careth not for the sheep. I am the 
 
 u s. g. g. 
 
 an as P. B. 
 Eastern. 
 15. 43—16. 8 
 
 Ront- 
 Marie 
 
 Good Shepherd, and know My sheep, and am 
 known of Mine. As the Father knoweth Me, 
 even so know I the Father : and I lay down My 
 life for the sheep. And other sheep I have, 
 which are not of this fold ; them also I must 
 bring, and they shall hear My voice ; and there 
 shall be one fold, and one Shepherd. 
 
 The Third Sunday after Easter. 
 
 Dominica III. post Pascha. 
 
 THE COLLECT. 
 ALMIGHTY God, Who shewest to them that 
 -^^ be in error the light of Thy truth, to the 
 intent that they may return into the way of 
 righteousness ; Grant unto all them that are 
 admitted into the fellowship of Christ's religion, 
 that they may eschew those things that are con- 
 trary to their profession, and follow all such 
 things as are agreeable to the same ; through our 
 Lord Jesus Christ. Amen. 
 
 d 5. g. |§. Greg. 
 Gelas. Leo. Donl. 
 ii. postOct.PascIiie. 
 Mur. i. 301. 
 
 ""ORATIO. 
 
 DEUS, Qui errantibus, ut in viam possiut 
 redire justitios, veritatis Tuse lumen osten- 
 dis ; da cunctis qui Christiana professione cen- 
 sentur, et ilia respuere, quae huic inimica sunt 
 nomini, et ea quse sunt apta sectari. Per 
 
 DOMINUM. 
 
 diverge from the fact of the Resurrection to the results of it, 
 as giving to the Church a Saviour abiding with us for ever. 
 In the Epistle and Gospel He is set forth as the Chief Pastor, 
 the High Priest of tlie New Dispensation ; and His own words, 
 " I am the Good Shepherd," are taken up by His chief Apostle 
 when he calls Him "the Shepherd and Bishop of your souls." 
 The Collect is, however, based on the idea of Christ's holy 
 example as referred to in the first part of the Epistle, and 
 neither in the modern nor in tlie ancient service is there any 
 recognition of the beautiful parable which our Lord sjioke of 
 Himself in the Gospel, except that the first words of it were 
 taken for the "Communio, " or sentence sung during the com- 
 munion of the laity. Durandus states that the Epistle and 
 Gospel concerning the sheep and the Shepherd are connected 
 with a Roman custom of holding councils on this day ; but 
 if so, the custom must be more ancient than the days of St. 
 •Jerome, in whose Lectionary they are found. It seenia pro- 
 bable that Christ's example to His pastors is, however, the 
 idea of the Sunday, not His example to all. 
 
 In both Epistle and Gospel (considering the season at which 
 they are used) there must be taken to be a reference to victory 
 gained by suffering. The Good Shepherd would not win His 
 flock by agreeing to the Tempter's suggestion, "All these 
 things will I give Thee, and the glory of them, if Thou wilt 
 fall down and worship me," for that would have been no 
 victory at all : but He won them by giving up His life for 
 them ; and the seeming extinction of all hope on Good Friday 
 was the step to that triumph by which the "kingdoms of this 
 world have become the kingdoms of tlie Lord and of His 
 Christ," the Shepherd and Bishop of our souls. The humble 
 
 obedience of the Son of Man, "even unto death," has made 
 Him an Example to all ages, the Leader of an innumerable 
 army of saints, and the Fountain of the pastoral and sacerdotal 
 office, by the ministrations of which men are gathered into 
 the one fold of salvation. 
 
 Intkoit. — The earth is full of the goodness of the Lord. 
 Alleluia. By the word of the Lord were the heavens made. 
 Alleluia. Alleluia. Ps. Rejoice in the Lord, ye righteous ; 
 for it becometh well the just to be thankful. Glory be. 
 
 THE THIRD SUNDAY AFTER EASTER. 
 
 On this Sunday the risen Saviour is presented to us as the 
 strength of the regenerate, the Fountain of spiritual ability for 
 all Christians, as well as of pastoral ability for His ministers. 
 For the mystical Presence of Christ is the power by which 
 those who are admitted into the Christian body are able to 
 eschew evil and follow good, and it ■^^■as this Mystical Presence 
 of w hich Christ spoke in the words of the Gospel. 
 
 During the period which is now being commemorated, the 
 Lord Jesus was seen again by His disciijles ; and yet they 
 must have been possessed by a conviction that it was not for 
 long, and that their Master was to be taken .away from their 
 head as Elijah was from Elisha. At such a time, and as their 
 faith grew with the Resurrection Life of their Lord, the words 
 He had formerly spoken to them must have recurred to their 
 minds as words which had already been in part fulfilled, and 
 of which a still more glorious fulfilment was in prospect. 
 Because He was going to the Father to present His natural
 
 Cbe jFourtb ^unDap after (Caster. 
 
 295 
 
 " S. S- B. 
 
 nn. I Pet. 
 
 hnilent. 
 
 32-43. 
 
 -THE EPISTLE. 
 
 DEARLY beloved, I beseech you as strangers 
 and pilgrims, abstain from fleshly lusts, 
 which war against the soul ; having your conver- 
 satiou honest among the Gentiles ; that, whereas 
 they speak against you as evil doers, they may, 
 by your good works which they shall behold, 
 glorify God in the day of visitation. Submit 
 yourselves to every ordinance of man for the 
 Lord's sake ; whether it he to the King, as 
 
 1 S. Pet. ii. 11-17 
 
 ^S. B. 1g. Rom. 
 an as P. B. 
 liasiem. John 5. 
 
 'THE GOSPEL. S 
 r TESUS said to His disciples,] A little while 
 LtJ and ye shall not see Me ; and again, a 
 little while and ye shall see Me ; because I go 
 to the Father. Then said some of His disciples 
 among themselves, What is this that He saith 
 unto us, A little while and ye shall not see Me ; 
 and again, a little while and ye shall see Me ; 
 and. Because I go to the Father'! They said 
 therefore. What is this that He saith, A little 
 while? we cannot tell what He saith. Now 
 Jesus knew that they were desirous to ask Him, 
 and said unto them, Do ye enquire among your- 
 selves of that I said, A little while and ye shall 
 
 supreme ; or unto govemours, as unto them that 
 Acts 9. are sent by Him, for the punishment of evil doers, 
 and for the praise of them that do well. For so 
 is the will of God, that with well-doing ye may 
 put to silence the ignorance of foolish men : as 
 free, and not using your liberty for a cloke of 
 maliciousness ; but as the servants of God. 
 Honour all men. Love the brotherhood. Fear 
 God. Honour the King. 
 
 Juhu xvi. 16-22. 
 
 not see Me ; and again, a little while and ye shall 
 see j\Ie ? Verily, verily I say unto you. That ye 
 shall weep and lament, but the world shall rejoice : 
 and ye shall be sorrowful, but your sorrow shall 
 be turned into joy. A woman, when she is in 
 travail, hath sorrow, because her hour is come : 
 but as soon as she is delivered of the child, she 
 remembereth no more the anguish, for joy that a 
 man is born into the world. And ye now there- 
 fore have sorrow : but I will see you again, and 
 your heart shall rejoice, and your joy no man 
 taketh from you. 
 
 THE FOURTH SUNDAY AFTER EASTER. 
 Dominica IV. post Pascha. 
 
 THE COLLECT. 
 
 O ALMIGHTY God, Who alone canst order 
 the unruly wills and affections of sinful 
 men ; Grant unto Thy people, that they may love 
 the thing which Thou commandest, and desire 
 that which Thou dost promise ; that so, among 
 the sundry and manifold changes of the world, 
 our hearts may surely there be fixed where true 
 joys are to be found ; through Je.sus Christ our 
 Lord. Amen. 
 
 c S. 1. 1§. Greg. 
 Gelas. Doi]i. iii. 
 post Oct. Pasthx. 
 Mur. i. 585. 
 
 'ORATIO. 
 
 DEUS, Qui lidelium mentes unius efficis vol- 
 untatis, da populis Tuis id amare quod 
 prajcipis, id desiderare quod promittis, ut inter 
 mundanas varietates ibi nostra fixa sint corda ubi 
 vera sunt gaudia. Per. 
 
 Body as an ever-living Intercession, He could not be seen by 
 the bodily eyes of His little flock ; but because He was going 
 to the Father to be a continual Mediator and Intercessor, the 
 benefits of His Presence would be manifestly given to the 
 many, even as if the eyes of aU the faithful rested upon His 
 visible Person. 
 
 Thus liad tlie Good Shepherd comforted His flock before 
 His Death : ,anil thus in the Divine Service of His Churcli He 
 is ever at this season speaking to us, and bidding us look to 
 Him as a Saviour present in His Church, and to be beheld by 
 the eyes of those wlio will look for Him in faith. A Presence 
 wliich Clirist could speak of in sucli terms as those of this 
 day's Gospel may well be called Real, and in such a Presence 
 His people may well look for that strengtli of the regenerate 
 which will enable them to fulfil the duties of the regene- 
 rate. 
 
 When the Collect was first composed, the words, "them 
 that are admitted into the fellowship of Christ's religion " re- 
 ferred especially to those who had been baptized at Easter. 
 
 Introit. — be joyful in God, all ye lands. Alleluia. Sing 
 praises unto the honour of His N.ame. Alleluia. Make His 
 praise to be glorious. Alleluia. Alleluia. AUelui.i. I's. Say 
 unto God, how wonderful art 1'hou in Thy works, through 
 the greatness of Thy power. Glory be. 
 
 THE FOURTH SUNDAY AFTER EASTER. 
 
 The Collect for this day originally, i.e. in l."40, stood in 
 English exactly as it stands in the Latin : "Almighty (!od. 
 Which dost make the minds of all faithful men to bo of tmo 
 will. ..." Bishop Cosin altered the latter words to " make all 
 men to be of one mind," but the present form was eventually 
 
 I adopted, and the idea of unity was thus taken out of the 
 Collect. The omission is the more singular, since there is in 
 the Gospel a reference to the Holy Spirit by Whom this unity 
 is effected. 
 
 The Epistle and Gospel point in the same direction as those 
 of the preceding Sunday, viz. to the good and perfect Gift 
 which would be bestowed upon the Church after, and through, 
 the bodily departure of Christ to heaven. It seemed strange 
 and hard to bear that it should be expedient for Him to go 
 away \\\\o liad been the Leader and Benefactor of His dis- 
 ciples and all who were willing to receive Him ; but He 
 spoke these words to tliem beforehand that they might be 
 comforted with some foreshadowing of the glory and blessing 
 of the New Disi)ensation which was to be perfected in His 
 Kesurrcction and Ascension ; and be prepared for perceiving, 
 when the fruit of the Resurrection was ripe for gathering, 
 that the departure of Christ to heaven was a greater gain 
 to them througli His mystical Presence than His remaining 
 upon earth could liave been. This good and perfect gift, the 
 gift which the Spirit of truth bestows upon the Church, and 
 through the corporate Church on all its individual members, 
 is therefore set before us as we draw near to Ascension Day 
 as t!ie true reason why all sorrow, because of her Lord's 
 ilepiirturc, should be banished from the Church. The Com- 
 forter will come to bestow the Gift of the Word of God 
 engrafted upon human nature, and in that gift to bestow 
 Light, Truth, and Salvation. 
 
 Introit. — sing unto the Lord a new song. Alleluia. For 
 He hath done marvellous things. Alleluia. His righteousness 
 hath He openly shewed in the sight of the heathen. Alleluia. 
 Alleluia. Ps. With His own right hand, and with His holy 
 arm, hath He gotten Himself the victory. Glory be.
 
 296 
 
 Cf)C jTiftt) ©unDap after Caster. 
 
 n ai P. B. 
 Jzasiern. Acts 11 
 19-30. 
 
 ■'THE EPISTLE, 
 
 EVERY good gift, aud every perfect gift is a s g. 59. k„,„. 
 from above, and cometli do-\vu from the ■■■ '" " 
 Father of lights, with Whom is no variableness, 
 neither shadow of tnrning. Of His own will 
 begat He us with the Word of truth, that we 
 should be a kind of first-fruits of His creatures. 
 Wherefore, my beloved brethren, let every man 
 
 S. James i. 17-21. 
 
 be swift to hear, slow to speak, slow to wrath ; 
 for the wrath of man worketh not the righteous- 
 ness of God. Wherefore lay apart all filthinesa 
 and superfluity of naughtiness, and receive with 
 meekness the engrafted Word, which is able to 
 save your souls. 
 
 *THE GOSPEL. S. John .\vi. 5-15. 
 
 r "TESUS said unto His disciples,] Now I go ISIy 
 Lt) way to Him that sent Me, and none of you 
 asketh Me, Whither goest Thou 1 But, because I 
 have said these things unto you, sorrow hath 
 tilled your heart. Nevertheless, I tell you the 
 truth ; it is expedient for you that I go away : 
 for if I go not away, the Comforter will not 
 come unto you ; but if I depart, I will send Him 
 unto you. And when He is come. He will 
 reprove the world of sin, and of righteousness, 
 and of judgement : of sin, because they believe 
 not on Me ; of righteousness, because I go to My 
 Father, and ye see Me no more ; of judgement, 
 
 an. John i6. 5-15. 
 Eastern, John 4. 
 5-4=. 
 
 because the prince of this world is judged. I 
 have yet many things to say unto you, but ye 
 cannot bear them now. Howbeit, when He, the 
 Spirit of truth, is come. He will guide you into 
 all truth : for He shall not speak of Himself ; 
 but whatsoever He shall hear, that shall He speak : 
 and He will shew you things to come. He 
 shall glorify INIe : for He shall receive of Mine, 
 and shall shew it unto you. All things that 
 the Father hath are Mine : therefore said I, 
 that He shall take of Mine, and shall shew it 
 unto you. 
 
 <• S. g. 1§. Greg. 
 Gelas. Doni. iv. 
 lost Oct. Paschaj. 
 
 The Fifth Sunday after Easter. 
 
 Dominica V. post Pasclia. 
 THE COLLECT. 
 
 OLOED, from Whom all good things do 
 come ; Grant to us Thy humble servants, 
 that by Thy holy inspiration we may think those 
 things that be good, and by Thy merciful guid- 
 ing may perform the same ; through our Lord 
 Jesus Christ. Amen. 
 
 4ur. i. 585. 
 
 'ORATIO. 
 
 DEUS, a Quo cuncta bona procedunt ; largire 
 supplicibus Tuis ut cogitemus, Te inspir- 
 ante, quas recta sunt, et Te gubernante, eadem 
 faciamus. Per Dominum. 
 
 'THE EPISTLE, S. James i. 22-27. 
 
 BE ye doers of the Word, and not hearers 
 only, deceiving your own selves. For if 
 any be a hearer of the Word, and not a doer, 
 he is like unto a man beholding his natural 
 face in a glass. For he beholdeth himself, and 
 goeth his way, and straightway forgetteth what 
 manner of man he was. But whoso looketh into 
 the perfect law of liberty, and continueth therein, 
 he being not a forgetful hearer, but a doer of the 
 
 an as P. B. 
 Eastern, Acts i6. 
 ie-34. 
 
 work, this man shall be blessed in his deed. If 
 any man among you seem to be religious, and 
 bridleth not his tongue, but deceiveth his own 
 heart, this man's religion is vain. Pure religion, 
 and undefiled before God and the Father, is 
 this. To visit the fatherless and widows in their 
 affliction, and to keep himself unspotted from the 
 world. 
 
 'THE GOSPEL. S. John xvi. 23-.33. 
 
 VERILY, verily I say unto you. Whatsoever 
 ye shall ask the F.vther in My Name, 
 He will give it you. Hitherto have ye asked no- 
 thing in My Name : ask, and ye shall receive, that 
 your joy may be full. These things have I spoken 
 unto j-ou in proverbs : but the time cometh 
 when I shall no more speak unto you in proverbs, 
 
 ^ S. g. IB. Rom- 
 an. John i6. 23- 
 30. 
 Eastern, John 9. 
 
 but I shall shew you plainly of the Father. 
 At that day ye shall ask in My Name : and I 
 say not unto you, that I will pray the Father 
 for you ; for the Father Himself loveth you, 
 because ye have loved Me, and have believed that 
 I came out from God. I came forth from the 
 Father, and am come into the world : attain, I 
 
 ROGATION SUNDAY. 
 
 Tlie fifth Sunday after Easter being the first clay of the 
 week in which tlie Rogation days occur, has taken its name 
 from them, and is usually called Rogation Sunday. The 
 striking appropriateness of the Gospel, which contains our 
 Lord's words about asking in His Name, seems to indicate 
 that it was either chosen for this day on account of its position 
 with reference to the Rogation days, or that the latter were 
 appointed to be observed on the three days following because 
 the Gospel already distinguished this as the Sunday concern- 
 ing Asking. Both the Epistle and Gospel are found in the 
 Lectionary of St. Jerome; and as the Rogation days are 
 
 generally said to have been instituted in the fifth century, the 
 latter seems the more probable theory. The Collect has an 
 evident connection with the purpose of the Rogation days ; and 
 so, perhaps, has the latter part of the Epistle. Bishop Cosin 
 wished to insert a new rubric at the end of the Gospel, " This 
 Collect, Epistle, and Gospel shall be used only upon this day. " 
 
 Introit. — With the voice of singing declare ye, declare ye. 
 Alleluia. Utter it even to the end of the earth, say ye that 
 the Lord hath redeemed His people. Alleluia. Alleluia. 
 Ps. be joyful in the Lord, all ye lands. Sing praises 
 unto the honour of His Name. Make His praise to be 
 glorious. Glory be.
 
 Cfje Ascension Dap. 
 
 297 
 
 leave the world, and go to the Father. His dis- 
 ciples said unto Him, Lo, now speakest Thou 
 plainly, and speakest no proverb. Now are we 
 sure that Thou knowest all things, and needest 
 not that any man should ask Thee : by this we 
 believe that Thou earnest forth from God. Jesus 
 answered them, Do ye now believe i Behold, the 
 
 hour Cometh, yea, is now come, that ye sliall be 
 scattered every man to his own, and shall leave 
 Jle alone : and yet I am not alone, because the 
 Father is with Me. These things I have spoken 
 unto you, that in Me ye might have peace. In 
 the world ye shall have tribulation ; but be of 
 good cheer, I have overcome the world. 
 
 THE ASCENSION DAY. 
 In Die Ascensionis Domini. 
 
 THE COLLECT. 
 /^ EANT, we beseech Thee, Almighty God, 
 vJT that like as we do believe Thy only-begot- 
 ten Son our Lord Jesus Christ to have ascended 
 into the heavens ; so we may also in heart and 
 mind thither ascend, and with Him continually 
 dwell, Who liveth and reigneth with Thee and 
 the Holy GuobT, one God, world without end. 
 Amen. 
 
 "S-l.?!. Greg, 
 in Asccnsa Domint. 
 Mur. ii. S5. Com^. 
 Gelas. Mur. i. 588. 
 
 " ORATIO. 
 
 CONCEDE quaesuraus omnipotens Deus, ut 
 qui hodierna die Unigenitum Tuum Redemp- 
 torem nostrum ad ccelos ascendisso credimus, 
 Ipsi quoque mente in coelestibus habitemus. Per 
 eundeui Dominum nostrum. 
 
 *FOR THE EPISTLE. Acts i. 1-11. 
 
 THE former treatise have I made, O Theo- 
 philus, of all that Jesus began both to do 
 and teach, until the day in which He was taken 
 up, after that He through the Holy Ghost had 
 given commandments unto the Apostles whom 
 He had chosen : to whom also He shewed Him- 
 self alive after His passion, by many infallible 
 proofs ; being seen of them forty days, and speak- 
 ing of the things pertaining to the Kingdom of 
 God : and, being assembled together with them, 
 commanded them that they should not depart 
 from Jerusalem, but wait for the promise of the 
 Father, which, saitk He, ye have heard of Me. 
 For John truly baptized with water, but ye shall 
 be baptized with the Holy Ghost not many days 
 hence. When they therefore were come together, 
 they asked of Him, saying, Lord, wilt Thou at 
 this time restore again the kingdom to Israel ? 
 
 Rom. 
 
 >> &■ TH. J!. 
 an as'r. B. 
 Jiastern, Acts i. 
 
 X-12. 
 
 And He said unto them. It is not for you to 
 know the times or the seasons, which the 
 Father hath put in His own power. But ye 
 shall receive power after that the Holy Ghost is 
 come upon you ; and ye shall be witnesses unto 
 Me, both in Jerusalem, and in all Judaea, and in 
 Samaria, and unto the uttermost part of the 
 earth. And when He had spoken these things, 
 while they beheld. He was taken up, and a cloud 
 received Him out of their sight. And while they 
 looked stedfastly toward heaven, as He went 
 vp, behold, two men stood by them in white 
 apparel ; which also said. Ye men of Galilee, why 
 stand ye gazing up into heaven ? This same 
 Jesus, Wliich is taken up from you into heaven, 
 shall so come, in like manner as ye have seen 
 Him go into heaven. 
 
 THE ROGATION DAYS. 
 
 On the authority of St. Gregory of Tours (wlio wrote in the 
 latter part of the sixth century) the institution of the Rogation 
 Days ia attributed to Mamertus, Bishop of the French diocese 
 of Vienne, a.d. 452. A tcrrilile calamity is said to have 
 occurred to tlie diocese or city of Vienne (by earthquake and 
 fire, .and by the incursion of wolves and other wild be.asts), 
 on account of which Mamertus set apart the three days before 
 Ascension Day as a solemn fast, during which j)roces8ions 
 with Litanies were to be made throughout the diocese. [See 
 Introducti(ui to the Litany.] The custom is supposed to 
 have been taken up by other dioceses, and to have extended 
 itself from France to England, but not to have been recognized 
 .at Rome until the eighth or ninth century. A more probable 
 account is that the Rogati<ju Days were instituted at some 
 earlier period, for the purpose of asking God's Blessing on the 
 rising produce of the earth ; and that Mamertus chose them 
 .as the time for a solemn observance in deprecation of God's 
 anger with reference to the special troubles of his day. 
 
 There w.as a Collect, Epistle, and Gospel for the Rogation 
 Days in the Salisbury Missal, but these were not retained in 
 tiio Pnayer Book, although there is a Homily in three p.arts 
 "for the days of Rogation week," ' and an "ICxhortation to 
 be spoken to such Parishes where they use their Perambula- 
 tions in Rogation week, for the oversight of the bounds and 
 limits of their town." Bishop Cosin proposed to supply this 
 omission, and wrote the following in the margin of the Dur- 
 ham Prayer liook : — 
 
 1 The title of this Homily. " Tliat nil Rood things come from God," seems 
 to bo suggested by the Collect for the Buaday. 
 
 "The Collect. 
 
 "Almighty God, Lord of Heaven and Earth, in Whom wo 
 live, and move, and have our being ; Who dost g6od unto all 
 men, making Thy sun to rise on the evil and on the good, 
 and sending r.ain on the just .and on the unjust ; favourably 
 behold us Tliy people, who call upon Thy Name, and send us 
 Thy Blessing from heaven in giving us fruitful seasons, and 
 filling our hearts with food and gladness ; that both our 
 hearts and mouths may be continually lllled with Thy 
 praises, giving th.ank3 to Thee in Thy holy Church through 
 .lesus Clirist our Lord. Amen. " '■* 
 
 A Collect was also proposed by the Commission of 1689, 
 which is worthy of being pl.aced beside that of liishop Cosin : — 
 
 "Almighty (!od. Who hast blessed the e.arth th.at it should be 
 fruitful, and bring fcu'th every thing that is necessary for the 
 life of m.an, .and hast commanded us to work with quietness 
 and eat our own bread ; bless us in all our labours, and grant 
 us such season.alile weather that we may gather in the 
 fruits of the e.arth, and ever rejoice in Thy goodness, to the 
 
 - This Colloct first aiiiicnrs in CosiN's Dei'oVwns, oiigiiLilIy printed in 
 IG'26. It is imt finite so I'liythmical as some others of his coniiuisition, and 
 liLThaps the fullowing form of it is better adapted fur intonation :-- 
 
 " Alniijj'lity God, Lonl of Heaven and Earth, in Whom we live, and move, 
 and have our being; Who dost cause Thy sun to rise on the evil and on the 
 good, and scndest rain both upon the just and the uiyust: we beseech Thee, 
 favourably to beh( Id Thy pcojde who call upon Thee, sending Tliy Bless- 
 ing down from heaven to give ns a fruitful season : that both our hearts 
 and mouths being contiinially filled with Thy goodness, we may evermore 
 give thanks unto Theo in Thy holy Church, through Jesus Christ our Lord. 
 Amen." 
 
 In the same vnlnine there is another admirable Collect for the Ember 
 Weel: in .Sci.tcrnb'T, which would be a most suitable one to use for a 
 Han t Thanksgiving Celebration.
 
 298 
 
 Cf)e ascension Daj). 
 
 ■= THK GOSPEL. S. Mark xvi. 14-20. 
 
 r "TESUS] appeared unto the eleven as ttey sat 
 L^ at meat, and upbraided tliem with tlieir 
 unbelief and hardness of lieart, because they 
 believed not them which had seen Him after He 
 was risen. And He said unto them, Go ye into 
 all the world, and preach the Gospel to every 
 creature. He that believeth and is baptized shall 
 be saved ; but he that believeth not shall be 
 damned. And these signs shall follow them that 
 believe : In My Name shall they cast out devils ; 
 
 " s. IS. 313. 
 
 tin ali'P. B. 
 l-astfrn. 
 =4- 36-53- 
 
 Rom. 
 Luke 
 
 they shall speak with new tongues ; they shall 
 take up serpents ; and if they drink any deadly 
 thiwj, it shall not hurt them ; they shall lay 
 hands on the sick, and they shall recover. So 
 then after the Lord had spoken unto them. He 
 was received up into heaven, and sat on the 
 right hand of God. And tliey went forth and 
 preached every where, the Lord working with 
 them, and confirming the Word with signs fol- 
 lowing. 
 
 praise of Thy holy Name, through Jesus Christ our Lord. 
 Amen." 
 
 The following Table shews the old Epistles and Gospels for 
 the three days, tliose proposed by Cosiu, aud also those 
 suggested by the Commission of 1089. [iSVe also the Table of 
 Proper Psalms. ] 
 
 
 Salishurrf Use. 
 
 Cosin. 
 
 ICSS). 
 
 Epistle. 
 
 James v. 16-20- 
 Isa. vii. 10-15. 
 Acts iv. ,11-3.^. 
 
 James v. 13-18. 
 
 Deut. xxviii. 1-9. 
 
 GOSPEI,. 
 
 Luke xi. 5-13. 
 
 Luke xi. 1-10. 
 
 Matt. vi. 25 to the 
 
 
 Luke i. 26-38. 
 
 
 end. j 
 
 
 John xvii. 1-11. 
 
 
 ' 
 
 The religious Services of tlie Rogation Days are not limited 
 to the w.alls of tlie Church. From very ancient days "Per- 
 ambulations " arouud the boundaries of the parish have been 
 made in procession, and tlie Litany, or a portion of it, with 
 the 103rd and 104th Ps.alra sung at various stations, marked 
 by crosses, or still remembered by the parishioners from 
 generation to generation, even wlien the crosses have ceased 
 to mark the spots. It is not necessary to occupy space with 
 the details of well-known usages connected with these per- 
 ambulations, but it may be as well to set before tlie reader 
 an extract from the Injunctions of Queen Elizabeth, issued 
 in 1559, in wliich botli the secular and the religious purpose 
 of the procession is referred to : — 
 
 ". . . For the retaining of the perambulation of the Cir- 
 cuits of Parishes, they shall once in the year at the time 
 accustomed with the Curate and tlie substantial men of the 
 Parish walk about the Parishes as they were accustomed, and 
 at their return to tlie Church make their common prayers. 
 
 " Provided, that the Curate in their said common Perambula- 
 tions, used heretofore in tlie days of Rogations, at certain 
 convenient places, shall admonish the people to give thanks 
 to God, in the beholding of God's benefits, for the increase 
 and abundance of His fruits upon the face of the earth, with 
 the saying of the 10.3rd Psalm : Benedic, anima mea, etc. At 
 which time also the same minister shall inculcate these or 
 such sentences, ' Cursed be he which translateth the bounds 
 and doUes of his neighbour. ' Or such other order of prayers, 
 as shall be hereafter appointed." 
 
 The "Exhortation" printed as a sequel to the Rogation- 
 day Homily begins by saying that the principal object of the 
 Procession or Perambulation is that of asking God's blessing 
 upon the land and its fruits, and adds, " Yet have we occasion 
 secondarily given us in our walks on these days to consider 
 the old ancieut bounds aud limits belonging to our township," 
 etc. etc. From Bishops' Articles of Visitation of later periods 
 it appears that the ordinary practice was to use the Litany on 
 each of these days, and a portion of the Homily. But it is 
 clear that there was never any settled rule, and that tlie 
 practice varied according to the piety and liturgical feeling of 
 the day or the parish. 
 
 The Rogation I'ays and the religious observance of them in 
 some such manner as that above indicated are referred to in 
 the most ancient records of the Church of England. In the 
 Laws of King Alfred and of Athelstan they are called 
 gebeddaijas or Prayer Days, and also rjanrj dccf/as ; the latter 
 name, "gang days," being still used in some parts of the 
 north of England. 
 
 HOLY THURSDAY. 
 There is not any very early historical notice of Ascension 
 
 Day, but St. Chrysostom has a homily on the day ; St. 
 Augustine mentions it in one of his Epistles, and also in a 
 Sermon [261], in which he says, "We celebrate this day the 
 solemnity of the Ascension." St. Gregory of Nyssa has also 
 left a homily on the day. St. Augustine caUs this one of the 
 festivals which are supposed to have been instituted by the 
 Apostles themselves {Ep. liv. al. cxviii. ad. Jamiar.], so that 
 it must have been generally observed in his time ; and Proclus, 
 Arclibishop of Constantinople, in the same age, speaks of it 
 [Orat. iii.] as one of the days which the Lord has made, 
 reverently considering th,at the great acts of our Lord so far 
 coiisecrateil the days on which they occurred that no further 
 appointment was needed for their separation from common 
 days. Its name has never varied, although popular appella- 
 tions have, of course, been attached to it on account of some 
 observances connected with the day. But even these have 
 been very few, and are not worth notice, "Holy Thursday" 
 being the only vernacular name that has been generally 
 adopted. 
 
 During the Paschal Quinquagesima no festivals have vigils 
 or fasting eves except Ascension Day and Whitsunday, the 
 whole jjeriod being regarded as one of spiritual joy in the 
 Resurrection. 
 
 The ritual provisions of the Prayer Book for this day shew 
 plainly that it is regarded in the system of our Church as one 
 of the very highest class of solemn days set apart in honour 
 of our Lord. The Proper Lessons and Psalms at Mattins and 
 Evensong, and the Proper Preface in the Communion Service, 
 place it on the same footing as Christmas Day, Easter, or 
 Whitsunday ; and there is no day in the year which is 
 so well illustrated by these as that of the Ascension. It 
 could hardly have been otherwise, for the act which is 
 commemorated on this d.ay was one which crowned and 
 consummated the work of the Redeemer's Person, and 
 opened the gate of everlasting life to those whom He had 
 redeemed. 
 
 The facts of the Ascension are commemorated in the Epistle 
 and Gospel. In the first lessons at Mattins and Evensong we 
 see the ascended Lord in His everlasting Kingdom, and the 
 type of His Ascension, Elijah, going up to heaven in a whirl- 
 wind. But the fulness of the day's meaning must be 
 looked for in the Psalms, where, as so often, the interpre- 
 tation of the Gospels was given by God beforehand to the 
 Church. And in these the Church also celebrates the eternal 
 Victory of the King of Glory, Who had been made a little 
 lower than the angels in the humiliation of His earthly life, 
 tli.at He might be crowned with the glory and worship of all 
 created things, when seated, still in His human nature, on 
 the throne of Heaven. The festival concludes the yearly 
 commemoration of our Blessed Lord's lite and work : which 
 thus leads upw.ard from the cradle at Bethlehem, exhibiting 
 before God and man the various stages of His redeeming work, 
 and following Him step by step until we stand with the 
 disciples gazing up after Him as He goes within the 
 everlasting doors. And thus this half-yearly cycle of 
 days presents the holy Jesus to our devotions as perfect 
 Man and jierfect God, the jierfection of His manhood con- 
 firmed in the sorrows of Good Friday, the perfection of 
 His Divine Nature in the triumph of Easter and the 
 Ascension. 
 
 Introit. — Ye men of Galilee, why stand ye gazing up into 
 heaven ? Alleluia. So shall He come as ye have seen Him 
 go into lieaven. Alleluia. Alleluia. Alleluia. I's. And 
 while they looked stedfastly toward heaven as He went up, 
 behold tw men stood by them in white apparel, which said. 
 Glory be.
 
 ^unDap after Ascension Dap— Cfl3bitsunDap. 
 
 299 
 
 THE COLLECT. 
 
 OGOD the King of Glory, AVlio liast exalted 
 Thine only Son Jesus Christ with great 
 triumph unto Thy kingdom in heaven ; We 
 beseech Thee, leave ns not comfortless ; but send 
 to us Thine Holy Ghost to comfort us, and 
 exalt us unto the same place whither our Saviour 
 Christ is gone before, Who liveth and reigneth 
 with Thee and the Holy Ghost, one God, world 
 ■without end. Aniot. 
 
 SUNDAY AFTER ASCENSION DAY, 
 
 Dominica infra Oclav. Ascensionis. 
 
 "ANTIPH. AD VESP. IN DIE ASCENS. 
 
 OREX Glorias, Domine virtutum, Qui Tri- 
 umjjhator hodie super omnes ccelos ascen- 
 disti, ne derelinquas nos orphanos, sed mitte 
 promissum Pateis in nos Spiritum veritatis. 
 Alleluia. 
 
 [*Omnipotens Deus Pater glorise, Qui Dom- 
 NUM nostrum Jesum Christum suscitasti a mor- 
 tuis, conlocans Ilium ad dexteram Tuam super 
 omnem principatum et potestatem, etc.] 
 
 «S.g. S. Gret: 
 Gelas. Antiph 
 Mur. i. 590. 
 
 6 Mozarabic[lJrev.]. 
 
 'THE EPISTLE. 
 
 THE end of all thinys is at hand ; be ye 
 therefore sober, and watch unto prayer. 
 And above all things have fervent charity among 
 yourselves : for charity shall cover the multitude 
 of sins. Use hospitality one to another without 
 grudging. As every man hath received the gift, 
 even so minister the same one to another, as 
 
 Ram- 
 
 c S. P. 5! 
 
 ait as I>. B. 
 liiislcni. Acts 20. 
 16.36. 
 
 1 S. Peter iv. 7-11. 
 
 good stewards of the manifold grace of God. 
 If any man speak, let him sj^eah as the oracles 
 of God : if any man minister, let him do it as 
 of the ability which God giveth ; that God in 
 all things may be glorified through Jesus Christ, 
 to Whom bo praise and dominion for ever and 
 ever. Amen. 
 
 'THE GOSPEL. S. John xv. 26, aud part of Chap. xvi. 4. 
 
 "TTTHEN the Comforter is come. Whom I will 
 VV send unto you from the Father, even 
 the Spirit of truth, AVhich proceedeth from the 
 Father, He shall testify of Me. And ye also 
 shall bear witness, because ye have been with Me 
 from the beginning. These things have I spoken 
 unto you, that ye should not be offended. They 
 shall put you out of the synagogues : yea, the 
 
 rfS. ¥1. m. Ren- 
 an as P. B. 
 Eaitertl. John 17. 
 1-13. 
 
 time Cometh, that whosoever killeth you will 
 think that he doeth God service. And these 
 things will they do unto you, because they have 
 not kno^\^l the Father, nor Me. But these 
 things have I told you, that, when tlie time 
 shall come, ye may remember that I told you of 
 them. 
 
 WHITSUNDAY. 
 In Die Pentecostes. 
 
 THE COLLECT. 
 
 /"^ OD, Who as at this time didst teach the hearts 
 v^ of Thy faithfid people by the sending to 
 them the light of Thy Holy Spirit ; Grant us by 
 the same Spirit to have a right judgement in all 
 things, and evermore to rejoice in His holy com- 
 fort ; through the merits of Christ Jesus our 
 Saviour, Who liveth and reigneth with Thee, in 
 the unity of the same Spirit, one God, world 
 without end. Amen. 
 
 ' S. I. ?). Crcir. 
 die Sancto Pente- 
 costes. Mur. ii.90. 
 
 'ORATIO. 
 
 DEUS, Qui hodierna die corda fidelium 
 Sancti Spiritus illustrations docuisti ; 
 da nobis in eodem Spiritu, recta sapere, et de 
 Ejus semper consolatione gaudere. Per DoMi- 
 KUM nostrum. In unitate ejusdem. 
 
 SUNDAY AFTER ASCENSION. 
 
 This day was anciently called by tlie significant; name of 
 "Dominica Expectationis." Being the only Lord's Day whicli 
 intervened' between the Ascension of our Lord and the 
 Descent of the Holy Ghost, it represents tliat period iluring 
 wliich tlie Apostles were obeying the command of their 
 Master, when "He commanded tlieni that they shonld not 
 depart from Jerusalem, but wait for the promise of the 
 Father." [Acts i. 4.] 
 
 The Collect for this day is an expansion of the ancient 
 Antiphon to the M.agnilicat on Ascension Day ; and has a 
 special interest in tlie English Church from the fact recorded 
 in the account of the Venerable Kede's death, that it was 
 among the List of the words which ho uttered. He died on 
 the Wednesday evening .about the time of the first Vespers 
 of tlie Festival, .and the 6i>irit in which he sang the Antiphon 
 is W'cU expressed by the aspiration that concludes the modern 
 Collect. 
 
 The alteration of the ancient form, which is addressed to 
 the ascended " King of Glory " of the twenty-fourth Psalm, 
 into a iir.ayer addressed to the Father, is to be regretted. It 
 w.as probably prompted by the principle of oll'ering Jirayer 
 chiefly to the Father through the Son. liut its present form 
 jars strangely with Scriptural ideas iu Psalm and Gospel. 
 
 The d.ay itself, within the octave of the Ascension, ni.ay be 
 jiroperly considered as a continuation of that festival, but 
 commemorating especially the session of our Lord at the right 
 hand of the Father. 
 
 Introit. — Hearken unto my voice, O Lord, when I cry 
 
 nnto Thee. Alleluia. My heart hath t.alked of Thee, Seek yo 
 My face. Thy face will I seek. hide not Thou Thy face 
 from me. Alleluia. Allelui.a. /',«. Tlie Lord is my light aud 
 my salvation, whom then shall I fear? Glory be. 
 
 WHITSUNDAY. 
 
 Tliis great festival commemorates the descent of the Ilnly 
 Ghost upon the Apostles to .abide in the Church for ever, 
 according to the iiromise of Christ. It has been annually 
 observed from the very beginning, having at first been 
 engrafted by the Jewish Cliristians on to the festival of 
 Pentecost, but being mentioned as a separate feast of the 
 Church by the earliest writers among the Gentile Christians, 
 as Iren,a_>us [Fraijm. th' J'tixcli. in Jus/in Jfnrl.] and Tertullian 
 [(/(■ Coron. 3, t/c Iilol. 14, (If Jlapl. 19, de Ural. •J."], the Latter 
 of whom le.aves it on record in sever.al pl.aees tliat this was 
 one of the principal times for B.aptisin iu the early (.'hurch. 
 Origen .also names it in his work against Celsus. [viii.j
 
 300 
 
 Cia3f)itsunDap. 
 
 ■'FOU THE 
 
 \ I THEN the day of Pentecost was fully come, 
 VV they were all with one accord in one 
 place. And suddenly there came a sound from 
 heaven, as of a rushing mighty wind, and it 
 filled all the house where they were sitting. And 
 there appeared unto them cloven tongues, like 
 as of fire, and it sat upon each of them : and 
 they were all filled with the Holy Ghost, and 
 began to speak with other tongues, as the Spirit 
 gave them utterance. And there were dwelling 
 at Jerusalem Jews, devout men, out of every 
 nation under heaven. Now when this was 
 noised abroad, the multitude came together, and 
 
 o S. ffi. S. Ea 
 ern as P. B. 
 Jiomati, Acts 
 34-17- 
 
 EPISTLE. Actsii. Ml. 
 
 were confounded, becau.se that every man heard 
 them speak in his own language. And they 
 were all amazed, and marvelled, saying one to 
 another. Behold, are not all these which speak 
 Galileans ? And how Lear we every man in our 
 own tongue wherein we were born % Parthians, 
 and Medes, and Elamites, and the dwellers in 
 Mesopotamia, and in JudKa, and Cappadocia, in 
 Pontus, and Asia, Phrygia, and Pamphylia, in 
 Egypt, and in the parts of Libya about C'yrene, 
 and strangers of Rome, Jews, and Proselytes, 
 Cretes, and Arabians, we do hear them speak in 
 our tongues the wonderful works of God. 
 
 »THE GOSPEL. S. John xiv. 15-31. 
 
 r "TESUS said unto His disciples,] If ye love Me, 
 L?J keep My commandments. And I will pray 
 the Father, and He shall give you another Com- 
 forter, that He may abide with you for ever; 
 even the Spirit of truth, Whom the world can- 
 not receive, because it seeth Him not, neither 
 knoweth Him : but ye know Him ; for He 
 dwelleth with you, and shall be in you. I will 
 not leave you comfortless ; I will come to you. 
 Yet a little while, and the world seeth jMe no 
 more ; but ye see Jle : because I live, ye shall 
 live also. At that day ye shall know that I am 
 in My Father, and ye in Me, and I in you. 
 He that hath My commandments, and keepeth 
 them, he it is that loveth Me ; and he that 
 loveth Me shall be loved of My Father, and I 
 will love him, and will manifest Myself to him. 
 Judas saith unto Him, (not Iscariot,) Lord, how 
 is it that Thou wilt manifest Thyself unto us, 
 and not unto the world? Jesus answered and 
 said unto him, If a man love ]\Ie, he will keep 
 My words, and My Father will love him, and 
 We will come unto him, and make Our abode with 
 
 «S. B. S). Rom. 
 a>i. John 14. 23-31. 
 J-asttrit. John 7. 
 37-8. 12. 
 
 him. He that loveth Me not keepeth not My 
 sayings : and the word which ye hear is not 
 Mine, but the Father's Which sent Me. These 
 things have I spoken unto you, being yet pre- 
 sent with you. But the Comforter, Which is 
 the Holy Ghost, Whom the Father will 
 send in My Name, He shall teach you all things, 
 and bring all things to your remembrance, what- 
 soever I have said unto you. Peace I leave with 
 you. My peace I give unto you : not as the world 
 giveth, give I unto you. Let not your heart be 
 troubled, neither let it be afraid. Ye have heard 
 how I said unto you, I go away, and come again 
 unto you. If ye loved Me, ye would rejoice, 
 because I said, I go unto the Father': for My 
 Father is greater than I. And now I have told 
 you before it come to pass, that, when it is come 
 to pass, ye might believe. Hereafter I will not 
 talk much with you : for the prince of this 
 world Cometh, and hath nothing in Me. But that 
 the world may know that I love the Father ; and 
 as the Father gave ile commandment, even so 
 I do. 
 
 The original name of the festival was derived from that 
 given by Greek writers in the Septuagint and in the New 
 Testament to the Jewish feast, and has precisely the same 
 meaning as Quinquagesima, Pentecost being the fiftieth datj 
 from the morrow of the Passover Sabbath. The Englisli 
 name seems to be Whitsun Day, not Whit Sunday,' and Nealo 
 suggested its derivation from the Greek tlirough the German 
 I'liugsten. In mediieval English it is spelt both White Sun- 
 day and Wit Sunday ; tlie first name appearing to be associ- 
 ated with the chrisoms of tlie newly baptized ; and the second 
 with the outpouring of wisdom (or, in old English, "wit") 
 upon the Church by the Holy Ghost on this day. 
 
 The original feast of Pentecost was instituted by God (as it 
 is supposed) as a memorial of the day on ■which He gave the 
 law to Moses, and declared the Israelites "a peculiar treasure, 
 a kingdom of priests, and an holy nation." [Exod. six. 5, 6.] 
 But the prominent character of the day was that of a solemn 
 harvest festival. On the morrow of the Passover Salibath, 
 fifty days before, the first cut sheaf of corn was ofl'ered to 
 God, waved before the altar, with supplication for a blessing 
 on the harvest then commenced. On the day of Pentecost 
 two loaves of the first bread made from the new corn were 
 offered (with appointed burnt-offerings), in thanksgiving for 
 the harvest now ended. Each of these objects of the festival 
 has a significant typical application. It was on this day that 
 the Holy Ghost descended to sanctify a new Israel, that they 
 too might be "a chosen generation, a royal priesthood, an 
 holy nation, a peculiar people" [1 Pet. ii. 0]; and this 
 
 1 In the West Riding of Yorkshire it is the common custom to say 
 " Whissan Sunday," " Whissan Monday," *' Whiasau Tuesday," and " Whis* 
 san-tide." There is a long and instructive, but by no me.ins conclusive, 
 article on the etymology of the name in Skeat's Etymological Dictionary 
 of tin English Language 
 
 separation of a new Israel from the world began to be made 
 when three thousand were added to the Church by Baptism 
 on the day of Pentecost. On this day also the " Corn of 
 Wheat" (which had fallen into the groimd and died-on the 
 day of the Passover, and had sprung up a new and perpetual 
 sacrifice to God on Easter Day) sent forth the Holy Spirit to 
 make those five thousand the "One Bread" [1 Cor. x. 17] of 
 the Lord's mystical Body, a firstfruits offering to God of the 
 Church which had been purchased with His Blood. 
 
 The Collect for Whitsunday was formerly used every day 
 at Lauds, and was translated into English at least a century 
 and a half before the Prayer Book was set forth. It appears 
 in all the English Prymers which preceded the Prayer Book, 
 and tlie ancient version given on AVhitsun Monday seems to 
 have furnished some phrases to the translation now in use 
 on this day. 
 
 Whitsun Week is one of the canonical Ember seasons, the 
 summer ordinations taking place on Trinity Sunday. 
 
 On \\'hitsunday (June 9th), in the year of our Lord 1549, 
 the Book of Common Prayer in English was first used instead 
 of the Latin Offices. That day was doubtless chosen (for 
 copies were printed and ready some time before) as a devout 
 acknowledgement that the Holy Ghost was with the Church 
 of England in the important step then taken. May He ever 
 preserve these devotional Offices from the attacks of enmity 
 or unwisdom, and continue them in that line of Catholic 
 unity wherein He has guided the Church hitherto to keep 
 them. 
 
 Introit. — The Spirit of the Lord fiUeth the world. Alleluia. 
 And that which contaiueth all things hath knowledge of the 
 voice. Alleluia. Alleluia. Alleluia. Ps. Let God arise, 
 and let His enemies be scattered ; let them also that hate 
 Him flee before Him. Glory be.
 
 a^onoaj? anti CucsDag in mutmn flBeefe. 
 
 301 
 
 Monday in "Whitsun Week 
 
 " Feria II. post Fentecosten. 
 THE COLLECT. 
 /^ OD, Who as at this time didst teach the 
 VJT hearts of Thy faithful people, by the send- 
 ing to them the light of Thy Holy Spirit ; Grant 
 us by the same Spirit to have a right judgement 
 in all things, and evermore to rejoice in His holy 
 comfort ; through the merits of Christ Jesus 
 our Saviour, Who liveth and reigneth with 
 Thee, in the unity of the same Spirit, one God, 
 world without end. Amen. 
 
 'S.?i.s 
 
 Four- 
 
 teenth 
 
 century 
 
 Prymer 
 
 Version. 
 
 .1/. A', iii. 3 
 
 I. 
 
 r/~^ OD, that taujtist the hertis of thi feithful 
 LvJT seruantis bi the lijtnynge of the hooU 
 goost : graunte us to sauore ri3tful thingis in the 
 same goost, and to be ioiful euermore of his 
 counfort. Bi crist our lorde. So be it.] 
 
 J\om- 
 
 t 5. 13. 19. 
 
 an. Acts 10. 42-4S. 
 Eastern. Eph. 5. 
 8-19. 
 
 *FOR THE EPISTLE, 
 
 THEN Peter opened his mouth, and said. Of 
 a truth I perceive that God is no respecter 
 of persons ; but in every nation he that feareth 
 Him, and worketh righteousness, is accepted with 
 Him. The Word which God sent unto the chil- 
 dren of Israel, preaching peace by Jesus Christ; 
 (He is Lord of all ;) that Word, I say, ye know, 
 which was published throughout all Judaea, and 
 began from Galilee, after the baptism which 
 John preached : how God anointed Jesus of 
 Nazareth with the Holy Ghost, and with power; 
 Who went about doing good, and healing all that 
 were oppressed of the devil : for God was with 
 Him. And we are witnesses of all things which 
 He did, both in the land of the Jews, and in 
 Jerusalem ; Whom they slew, and hanged on a 
 tree : Him God raised up the third day, and 
 shewed Him openly ; not to all the people, but 
 unto witnesses chosen before of God ; even to us 
 
 Acts X. 34-48. 
 who did eat and drink with Him after He rose 
 from the dead. And He commanded us to preach 
 unto the people, and to testify that it is He Which 
 was ordained of God to he the Judge of quick 
 and dead. To Him give all the prophets witness, 
 that through His Name whosoever believeth in 
 Him shall receive remission of sins. While Peter 
 yet spake these words, the Holy Ghost fell on 
 all them which heard the word. And they of 
 the circumcision, which believed, were astonished, 
 as many as came with Peter, because that on the 
 Gentiles also was poured out the gift of the Holy 
 Ghost. For they heard them speak with tongues, 
 and magnify God. Then answered Peter, Can 
 any man forbid water, that these should not be 
 baptized, which have received the Holy Ghost 
 as well as we ? And he commanded them to be 
 baptized in the Name of the Lord. Then prayed 
 they him to tarry certain days. 
 
 <: s. 1. m- 
 
 an as P. B. 
 Eastern. 
 18, 10.30. 
 
 'THE GOSPEL. S, 
 r^ OD so loved the world, that He gave His 
 VrT" only-begotten Son, that whosoever believ- 
 eth in Him should not perish, but have everlasting 
 life. For God sent not His Son into the world 
 to condemn the world, but that the world through 
 Him might be saved. He that believeth on Him 
 is not condemned : but he that believeth not is 
 condemned already ; because ho hath not believed 
 in the Name of the only-begotten Son of God. 
 
 John iii. 16-2L 
 
 And this is the condemnation, that light is come 
 into the world, and men loved darkness rather 
 than light, because their deeds were evil. For 
 every one that doeth evil hateth the light, neither 
 Cometh to the light, lest his deeds should be 
 reproved. But he that doeth truth cometh to 
 the light, that his deeds may be made manifest, 
 that they are wrought in God. 
 
 THE COLLECT. 
 
 &0D, Who as at this time didst teach the 
 hearts of Thy faithful people, by the 
 
 TUESDAY IN WHITSUN WEEK. 
 ''Feria III. post Fentecosten. 
 
 WHITSUN MONDAY. 
 
 In the Epistle and Gospel for this day we find a trace of 
 tlie primitive custom of Baptism at Whitsuntide ; the one 
 narrating the baptism of Cornelius and his hnusehohl, and the 
 other referring to that enlightenment by Christ from which 
 the sacrament of Baptism took one of its most primitive 
 names, that of " Illumination." This still serves to point out 
 a purpose in the e.vtensiiin of tlio Festival. For the Holy 
 Ghost e.ime into the Ciiuroh not only to inspire tlie Apostles 
 for their work, whicli w.as to be but for a generation, but also 
 to abide with the Church in a perpetual Ministry derived 
 from tlioso Apostles, and a continual ministration of the gift 
 ■ >f grace by their means. Hence the d.ays following Whitsun- 
 day are a memorial of that abiding of the Comforter which 
 our Lord promised, th.at He might be "the Giver of Life" 
 to the world, in the bestowal of union with Christ by Baptism, 
 Coutirmation, and the Holy Communion. 
 
 Introit. — He fed them also with the finest wheat flour. 
 Alleluia. And with honey out of the stony rock should 1 
 have satisfied thee. Alleluia. Alleluia. Alleluia. Ps. 
 Sing wo merrily unto God our strength : make a cheerful 
 noise unto the God of Jacob. Glory be. 
 
 WHITSUN TUESDAY. 
 
 On the Tuesday of Whitsun Week there is a reference to 
 another work of the Holy (Jhost, that of Confirmation, the 
 Epistle narrating the confirmation of the first Samaritan 
 Christians by the Apostles Peter and John, after they had 
 been converted and baptized by the Evangelist Philip. In 
 primitive times Confirmation w.as administered immediately 
 after Baptism, if a Bishop was present, .as was mostly the 
 case, and at Wliitsuntide it would no doubt be invariably 
 given to the newly b.aptized at once, from the appropri.atoners 
 of the season, and the necessary presence of the Bishops in
 
 302 
 
 Criniry ^imDap. 
 
 sending to them the light of Thy Holy Spirit ; 
 Grant U3 by the same Spirit to have a right 
 judgement in all things, and evermore to rejoice 
 in His holy comfort ; through the merits of 
 Christ Jesus our Saviour, Who liveth and 
 reigneth with Thee, in the unity of the same 
 Spirit, one God, world without end. Amen. 
 
 "FOR THE EPISTLE. Acts viii. 14.17. 
 
 \ iTHEN the Apostles, which were at Jeru- 
 
 VV salem, heard that Samaria had received 
 
 the Word of God, they sent unto them Peter and 
 
 John ; who, when they were come down, prayed 
 
 for them, that they might receive the Holy 
 
 '^^■^■n. 
 
 Rom- 
 
 an as P. B. 
 
 
 EnsCern. 
 
 Rom. 
 
 I. 7. 13-17- 
 
 
 Ghost : (for as yet He was fallen upon none of 
 them ; only they were baptized in the 'Name of 
 the Lord Jesus.) Then laid they their hands on 
 them, and they received the Holy Ghost. 
 
 *TnE GOSPEL. S. John x. 1-10. 
 
 VERILY, verily I say unto you, He that 
 enteretli not by the door into tlie sheep- 
 fold, but climbeth up some other way, the same 
 is a thief and a robber. But he that eutereth 
 in by the door is the shepherd of the sheep : to 
 him the porter openeth ; and the sheep hear his 
 voice, and he calleth his own sheep by name, 
 and leadeth them out. And, when he putteth 
 forth his own sheep, he goeth before them, and 
 the sheep follow liim ; for they know his voice. 
 And a stranger will they not follow ; but will 
 flee from him ; for they know not the voice of 
 
 « £. ^. JJ. Rom- 
 an a5 r. I!. 
 
 Eastern. i^I.itt. 4, 
 S3-5- 13. 
 
 strangers. This parable spake Jesus unto them : 
 but they understood not what things they were 
 which He spake unto them. Then said Jesus 
 unto them again ; Verily, verily I say unto you, 
 I am the Door of the sheep. AH that ever came 
 before Me are thieves and robbers ; but the sheep 
 did not hear them. I am the Door ; by Me if 
 any mqn enter in, he shall be saved, and shall 
 go in and out, and find pasture. The thief 
 cometh not but for to steal, and to kill, and to 
 destroy : I am come that they might have life, 
 and that they might have it more abundantly. 
 
 TRINITY Sunday. 
 
 In Die Sanclce Trinilatis. 
 
 THE COLLECT. 
 
 ALMIGHTY and everlasting God, Who hast 
 -■LJ^ given unto us Thy servants grace by the 
 confession of a true faith to acknowledge the 
 glory of the eternal Trinity, and in the power of 
 the Divine Majesty to worship the Unity ; We 
 beseech Thee that Thou wouldest keep us stedfast 
 in this faith, and evermore defend us from all 
 adversities. Who livest and reignest, one God, 
 world without end. Amen. 
 
 <• S. 1. S). Greg. 
 Doin. Oct. Ptnte- 
 cost. Mur. ii. 90, 
 
 rf Fourteenth cen- 
 tury Ptyiiit'r Ver- 
 siijll, -1/, A', in. 31. 
 
 'ORATIO. 
 
 OMNIPOTENS sempiterne Deus, Qui dedisti 
 famulis Tuis, in confessioue verse fidei 
 seternse Trinitatis gloriam agnoscere, et in potentia 
 Majestatis adorare Unitatem, quaesumus, ut ejua- 
 dem fidei firmitate ab omnibus semper muniemur 
 adversis. Qui vivis et regnas Deus. Per. 
 
 r-'Tj^ UERLASTYNGE almyjti god that jave us 
 L -L-1^ thi seruantis in knowlechynge of verrei 
 
 their chief Churclies for tlie Ordinations of the following 
 Saturday or Sunday. 
 
 It was doubtless with reference to the preparation of the 
 Candidates for Ordination that the Gospel was selected ; 
 pointing out, as it does, that there is only one lawful way of 
 entering into the Ministry of Clirist ; and that tliose are no 
 true shepherds who do not enter in by tlie Door, the Cliief 
 Shepherd Himself, Whose authority on earth is delegated to 
 the Bishops of His Cliurch. The second lesson at Evensong, 
 1 John iv. 1-13, points in the same direction. 
 
 The AVhitsun Ember days are of very ancient institution, 
 probably Primitive. They are alluded to by St. Athanasius 
 [J)e j'lKja Si(a] as the fasts of the week following Pentecost, 
 and it is plain that no time of the year would be so naturally 
 chosen for continuing the gift of the Spirit by Ordination, as 
 that which follows immediately upon the day when tlie Holy 
 Ghost first came to inhabit tlie mystical Body of Christ, for 
 the purpose of " making able" the Ministers of His Gospel- 
 truth and Sacraments. 
 
 Intkoit. — Receive ye the joy of your glory. Alleluia. 
 Giving thanks unto God. Alleluia. Who hath called you 
 into His heavenl}' Kingdom. Alleluia. Alleluia. Alleluia. 
 Ps. Hear My law, My people. Incline your ear to the 
 words of My mouth. Glory be. 
 
 TRINITY SUNDAY. 
 
 The Octave of Pentecost has been observed in honour of the 
 Blessed Trinity from a very early age of the Church. In the 
 
 Lectionary of St. Jerome the same Epistle and Gospel are 
 appoiutetl which have always been used in the Church of 
 England ; and the Collect is from the Sacramentary of St. 
 Gregory. But the name " Trinity Sunday " was not general 
 until a later period, though it has been used in the English 
 Breviary and Missal since the time of St. Osmund, and may 
 have been adopted by him from still earlier Offices of the 
 Church. In the Eastern Church this daj' is the Festival of all 
 holy Martyrs ; a festival wliich appears to have been observed 
 at tliis time in the East, even in the days of St. C'hrysostoni 
 and the Emperor Leo, who have left respectively a Homily 
 and an Oration upon it. It appears to have been regarded as a 
 separate Festival in the Western world only by the Church of 
 England, and those Churches of Gerni.iny which owe their 
 origin to the English St. Boniface, or \Mnfrid.' Both in the 
 ancient English and in the ancient German Office bonks, all 
 the Sundays afterwards until Advent are named after Trinity ; 
 whereas, in all Offices of the Roman type they are named after 
 Pentecost. It seems probable that this distinctive ritual 
 mark is a relic of the independent origin of the Church of 
 England, similar to those peculiarities which were noticed by 
 St. Augustine, and wliich were attributed by the ancient 
 British Bishops to some connection witli .St. .John. In this case 
 it is, at least, significant that it was St. John through whom 
 the doctrine of the Holy Trinity was most clearly revealed ; 
 and also that the early Church of England appears never to 
 
 1 Gervase of Canterbury, a contemporary of St. Thomas, asserts that the 
 Feast of Trinity was instituted by St. Thomas of Canterbury soon after his 
 consecration to that see in a.d. 1162, but there can be little doubt it was 
 in some English Office books before that date.
 
 Crinitp §)unDap. 
 
 303 
 
 a "sadness "= " set- 
 tledness"or "sted- 
 fabtiicss," from sef- 
 fart, to set. 
 
 feith to knowe the glorie of the endeles trinite, 
 and in the mi3t of mageste to worchipe thee in 
 oouhede : we bisechen that bi the "sadness of the 
 same feith we be kept and defendid euermore fro 
 alle aduersitiees. Bi crist.] 
 
 *FOR THE EPISTLE. Rev. iv. 1-11. 
 
 AFTER this I looked, and behold, a door 
 -^^ was opened in heaven : and the first voice 
 which I heard jms as it ivere of a trumpet talking 
 with me ; which said. Come up hither, and I will 
 shew thee things which must be hereafter. And 
 immediately I was in the Spirit ; and behold, a 
 throne was set in heaven, and One sat on the 
 throne : and He that sat was to look upon like 
 a jasper and a sardine stone : and t/ierc teas a 
 rainbow round about the throne, in sight like 
 unto an emerald. And round about the throne 
 were four and twenty seats ; and upon tlie seats 
 I saw four and twenty elders sitting, clothed in 
 white raiment ; and they had on their heads 
 crowns of gold : and out of the throne proceeded 
 lightnings, and thunderings, and voices. And 
 there were seven lamps of fire burning before the 
 throne, which are the seven spirits of God. And 
 before the throne there was a sea of glass like 
 unto crystal : and in the midst of the throne, and 
 
 » S. 15. ffi. Rev. 
 4. I-IO, 
 Homnn. Rom. Ii. 
 
 £itslerti, Heb. 
 II. 3;— IS. I. 
 
 round about the throne, loere four beasts full of 
 eyes before and behind. And the first beast was 
 like a lion, and the second beast like a calf, and 
 the third beast had a face as a man, and the 
 fourth beast luas like a flying eagle. And the 
 four beasts had each of them six wings about 
 him ; and they were full of eyes within : and they 
 rest not day and night, saying, Holy, Holy, Holy, 
 LoED God Almighty, Which was, and is, and is 
 to come. And when those beasts give glory, and 
 honour, and thanks, to Him that sat on the 
 throne. Who liveth for ever and ever, the four 
 and twenty elders fall down before Him that sat 
 on the throne, and worship Him that liveth for 
 ever and ever, and cast their crowns before the 
 throne, saying. Thou art worthy, Lord, to 
 receive glory, and honour, and power ; for Thou 
 hast created all things, and for Thy pleasure they 
 are and were created. 
 
 'THE GOSPEL. S. John iii. 1-15. 
 
 THERE was a man of the Pharisees, named 
 Nicodemus, a ruler of the Jews : the same 
 came to Jesus by night, and said unto Him, 
 Rabbi, we know that Thou art a teacher come 
 from God : for no man can do these miracles that 
 Thou doest, except God be with him. Jesus 
 answered and said unto him. Verily, verily I say 
 unto thee. Except a man be born again, he cannot I 
 see the Kingdom of God. Nicodemus saith unto 
 Him, How can a man be born when he is old % 
 can he enter the second time into his mother's 
 womb, aud be born \ Jesus answered. Verily, 
 verily I say unto thee. Except a man be born of 
 water, and of the Spirit, he cannot enter into 
 
 c S. g.fi.asP. B. 
 
 Reman. Matt. 28. 
 18-20, 
 
 Eastern. Malt. 
 10. 35, 33, 37, 38. 
 & 19. 27-10. 
 
 the Kingdom of God. That which is born of 
 the flesh is flesh ; and that which is born of the 
 Spirit is spirit. Marvel not that I said unto 
 thee. Ye must be born again. The wind bloweth 
 where it listeth, and thou hearest the sound 
 thereof, but canst not tell whence it cometh, 
 and whither it goeth ; so is every one that is 
 born of the Spirit. Nicodemus answered and 
 said unto Him, How can these things be ? Jesus 
 answered and said unto him. Art thou a master 
 of Israel, and knowest not these things ? Verily, 
 verily I say unto thee. We speak that we do 
 know, and testify that we have seen ; and yo 
 receive not our witness. If I have told you 
 
 have been infested by the heresies on this subject which 
 troubled other portions of the Christian world. 
 
 The general observance of the day as a separate festival 
 in honour of the Blessed Trinity was first enjoined by a Synod 
 of Aries in a.d. 1200. [HARDriN, Concil. iii. 514.] In Micro- 
 logua it is stated [cap. Ix. ] that the feast was tlien observed 
 in some parts on the Octave of Pentecost, and in others on 
 the Sunday next before Advent; but that the Roman Church 
 had no such custom, for it lionoured the Blessed Trinity in 
 its daily worsliip by Doxologies and the Memoria, our present 
 Collect.' It seems to liave become generally observed by the 
 Roman as well as other Churches at tlie end of the fourteentli 
 century ; but the Sundays after it are still named from Pente- 
 cost in all tlie Catlmlic Churches of the West, except those of 
 England and Germany. 
 
 The significance of tlic festival, as the end of tlie cycle of 
 days by which our Blessed Lord ami His work are com- 
 memorated, is very great. Tlic beginning of His acts was 
 as30ciated with a revelation of the Three Persons of the 
 Trinity, and His last command to His Apostles was a commis- 
 sion to make disciples of all natiiuis by baptizing them in the 
 Name of the Father, and of the Son, and of the Holy Ghost. 
 The perfect revelation of the Holy Three in One may also be 
 
 1 The Sunday Miss.i Votiva of .Salisbury Use was almost identical with 
 the Mass for Trinity Sunday, but tlie Epistle was Roin. xi. 33-30, and 
 2 Cor. xiii, 14 ; the Gospel being John xv. 26— xvi. 0. 
 
 The Trinity Collect was said as a daily memorial (as woll as Ihat of Whit- 
 sunday), in the Church of England, mitil 1S49. The alteration of the latter 
 part was made by Bishop Cosin in ICOl, and is much to be regretted. 
 
 considered to have been made on the day of Pentecost, when 
 to the work expressed by our Lord in the words, "My Father 
 worketh hitherto, and I work," was added that further opera- 
 tion of the Holy Ghost which was previously unknown even 
 to holy men, but has ever since been familiar to the whole 
 world. On \Vhitsunday, therefore, we see the crowning point 
 of the work of redemjition ; and the feast of Trinity, on the 
 Octave of Pentecost, commemorates the consummation of 
 God's saving work, and the perfect revelation to the Churcli 
 of the Three Persons in One God, as the sole objects of 
 adoration. The love of each Person had been commemorated 
 in tlie separate Festivals which memorialize before God and 
 man the Incai-nation, Death, Resurrection, and Ascension of 
 our Lord, .and the sending forth by the Father and the Son of 
 the Blessed Spirit on A\'hitsunday. In the festival of Trinity 
 all these solemn sulijeets of belief are gathered into one act 
 of worship, as the Church Militant looks upward through the 
 door that is opened in Heaven, and bows down in adoration 
 with tlie Church Triumphant, saying, "Holy, Holy, Holy, 
 Lord God Almighty, Which was, and is, and is to come . . . 
 Thou art worthy, Lord, to receive glory, and honour, and 
 power ; for Thou hast created all things, and for Thy pleasure 
 they are and were created. " 
 
 The form of the Latter p.art of the Collect until 1G61 was 
 that of the ancient Latin and F.nglish : "Wo beseech Thee 
 that through the stedfastness of this faith we may ever- 
 more bo defended from all adversity." Why it should have 
 been altered to its present disjointed and pointless form is 
 inexplicable.
 
 304 
 
 Cf)C jTirst ^unDap after Crinitp. 
 
 earthly things, and ye believe not ; how shall 
 ye believe, if I tell you of heavenly things ? And 
 no man hath ascended up to heaven, but He that 
 came down from heaven, even the Son of Man, 
 
 Who is in heaven. And as Moses lifted up the 
 serpent in the wilderness, even so must the Son 
 of Man be lifted up : that whosoever believeth in 
 Him should not perish, but have eternal life. 
 
 Thk First Sunday after Trinity. 
 
 "Dominica I. post Trinitatem. 
 
 THE COLLECT. 
 
 OGOD, the strength of all them that put 
 their trust in Thee, mercifully accept our 
 prayers ; and because through the weakness of 
 our mortal nature we can do no good thing with- 
 out Thee, grant us the help of Thy grace, that in 
 keeping of Tliy commandments we may please 
 Thee, both in will and deed ; through Jesus 
 Christ our Lord. Amen. 
 
 ' S. J. g. But 
 ^. 1^. more fre- 
 quently entitle the 
 Sundays after Tri- 
 nity " Doni. post 
 Svas Pentecostes." 
 
 * S. S. ft- Greg. 
 Hebd. ii. post Pen- 
 tecostem. Gelas. 
 Dom. vi.postclaus. 
 Pasch^e. Mur. i. 
 587, ii. 164. 
 
 *oratio. 
 
 DEUS in Te sperantium fortitude adesto pro- 
 pitius invocationibus nostris : et quia sine 
 Te nihil potest mortalis infirmitas, praesta auxilium 
 gratiaj Tute ; ut in esequendis mandatis Tuis, et 
 voluntate Tibi et actioue placeamus. Per Domi- 
 
 NTJM. 
 
 'THE EPISTLE. 1 S. John iv. 7-21. 
 
 BELOVED, let us love one another : for love 
 is of God, and every one that loveth is 
 born of God, and knoweth God. He that loveth 
 not knoweth not God ; for God is love. Li this 
 was manifested the love of God towards us, 
 because that God sent His only-begotten Son 
 into the world, that we might live through Him. 
 Herein is love, not that we loved God, but that 
 He loved us, and sent His Son to be the propitia- 
 tion for our sins. Beloved, if God so loved us, 
 we ought also to love one another. IS'o man hath 
 seen God at any time. If we love one another, 
 God dwelleth in us, and His love is perfected in 
 us. Hereby know we that we dwell in Him, and 
 He in us ; because He hath given us of His 
 Spirit. And we have seen, and do testify, that 
 the Father sent the Son to he the Saviodb of 
 
 .1. 8-21. 
 
 3..3-;8. 
 Eas'ertt. 
 10-16. 
 
 1 John 
 I John 
 Kom. 2. 
 
 the world. Whosoever shall confess that Jesus 
 is the Son of God, God dwelleth in him, and he 
 in God. And we have known and believed the 
 love that God hath to us. God is love ; and he 
 that dwelleth in love dwelleth in God, and God 
 in him. Herein is our love made perfect, that 
 we may have boldness in the day of judgement ; 
 because as He is, so are we in this world. There 
 is no fear in love ; but perfect love casteth out 
 fear ; because fear hath torment : He that feareth 
 is not made perfect in love. We love Him, 
 because He first loved us. If a man say, I love 
 God, and hateth his brother, he is a liar : for he 
 that loveth not his brother, whom he hath seen, 
 how can he love God, Whom he hath not seen ? 
 And this commandment have we from Him, That 
 he who loveth God love his brother also. 
 
 ''THE GOSPEL. S. Luke xvi. 19-3L 
 
 THEKE was a certain rich man, which was 
 clothed in purple, and fine linen, and fared 
 sumptuously every day. And there was a certain 
 beggar named Lazarus, which was laid at his gate. 
 full of sores, and desiring to be fed with the 
 crumbs which fell from the rich man's table : 
 moreover, the dogs came and licked his sores. 
 And it came to pass, that the beggar died, and 
 was carried by the angels into Abraham's bosom. 
 The rich man also died, and was buried : and in 
 hell he lift up his eyes being in torments, and 
 seeth Abraham afar off, and Lazarus in his bosom. 
 And he cried and said, Father Abraham, have 
 mercy on me, and send Lazarus, that he may dip 
 the tip of his finger in water, and cool my 
 tongue ; for I am tormented in this flame. But 
 Abraham said, Son, remember that thou in thy 
 
 
 18-23. 
 
 ft. as P. B. 
 «. Lulte 14. 
 
 life-time receivedst thy good things, and likewise 
 Lazarus evil things ; but now he is comforted, 
 and thou art tormented. And beside all this, 
 between us and you there is a great gulf fixed : 
 so that they which would pass from hence to you 
 cannot ; neither can they pass to us, that would 
 come from thence. Then he said, I pray thee 
 therefore, father, that thou wouldest send him to 
 my father's house : for I have five brethren ; that 
 he may testify unto them, lest they also come into 
 this place of torment. Abraham saith unto him. 
 They have Moses and the projjhets ; let them 
 hear them. And he said, Nay, father Abraham; 
 but if one wont unto them from the dead, they 
 will repent. And he said unto him. If they hear 
 nut Moses and the prophets, neither will they be 
 persuaded, though one rose from the dead. 
 
 Introit. — Blessed be the holy Trinity, and the indivisible 
 Unity. We will give thanks unto Him, because He hath 
 shewed His mercy towards us. Ps. Let us bless the Father, 
 and the Son, with the Holy Ghost. 
 
 THE FIRST SUNDAY AFTER TRINITY. 
 
 The Sundays and other Festivals from Advent to Trinity 
 form one system of dogmatic illustrations of Christianity : 
 Prayer and the words of Holy Scripture all combining to pre- 
 sent the memorial of primary truths before God in acts of 
 worship, and before man as words of instruction. The Sun- 
 days after Trinity may be regarded as a system illustrating 
 the practical life of Christianity, founded on tlie truths pre- 
 
 viously represented, and guided by the example of our Blessed 
 Lord. There is a Rubric given on tliis Sunday in the Salis- 
 bury Missal : " Memoria de Trinitate fiat omnibus dominicis 
 usque ad adventum Domini." 
 
 The love of God and the love of man are — one may almost 
 say, of course — the first subject selected for the Eucharistic 
 Scriptures in this system, as shewn in St. Jolin's wonderful 
 definition of love, and in the historical parable of the rich 
 man and Lazarus. In the Epistle St. John shews that God's 
 own love for mankind is the source and spring of all love 
 towards Him, .and that all true love towards Him is shewn 
 by the evidence of charity. The Gospel, independently of 
 the revelation made in it concerning the state of tlie departed, 
 places in the most awful light the siu of being without Chris-
 
 Cbe ^cconO anD CfjirO ^unDaps after Crinitp. 
 
 0^0 
 
 The Second Sunday after 
 
 Dominica II. post Trinitalem. 
 THE COLLECT. 
 
 OLOED, Who never failest to lielp and 
 govern them whom Thou dost bring up 
 in Thy stedfast fear and love ; Keep us, we 
 beseech Tliee, under the protection of Thy good 
 providence, and make us to have a perpetual fear 
 and love of Thy holy Name; through Jesus 
 Christ our Lord. Amen. 
 
 «5. B.ie. Greg. 
 Hebd. iii. post 
 Pent. Gelas. Dom. 
 post Asc. Dom. 
 Mur. i. 590, 
 
 Trinity. 
 
 "ORATIO. 
 
 8ANCTI nominis Tui, Domine, timorem pariter 
 et amorem fac nos habere perpetuum ; quia 
 nunquam Tua gubernatione destituis, quos in 
 soliditate Tua3 dilectionis instituis. Per DoMi- 
 
 NUM. 
 
 *THE EPISTLE. 1 S. John iii. 13-24. 
 
 MARVEL not, my brethren, if the world 
 hate you. We know that we have passed 
 from death unto life, because we love the brethren. 
 He that loveth not his brother abideth in death. 
 Whosoever hateth his brother is a murderer : and 
 ye know that no murderer hath eternal life abid- 
 ing in him. Hereby perceive we the love 0/ God, 
 because He laid down His life for us : and we 
 ought to lay down our lives for the brethren. 
 But whoso hath this world's good, and seeth his 
 brother have need, and shutteth up his bowels of 
 compassion from him ; how dwelleth the love of 
 God in him 1 My little children, let us not love 
 in word, neither in tongue ; but in deed, and in 
 trutL And hereby we know that we are of the 
 
 * S. B. S. ijohn 
 3. 13-.8. 
 
 Romnn. i Pet, 5. 
 6-11. 
 
 E.isterTt, Rom. 5. 
 l-io. 
 
 truth, and shall assure our hearts before Him. 
 For if our heart condemn us, God is greater than 
 our heart, and knoweth all things. Beloved, if 
 our heart condemn us not, tlien have we confidence 
 towards God. And whatsoever we ask, we receive 
 of Him, because we keep His commandments, and 
 do those things that are pleasing in His sight. 
 And this is His commandment, That we should 
 believe on the Name of His Son Jesus Christ, 
 and love one another, as He gave us command- 
 ment. And he that keepeth His commandments 
 dwelleth in Him, and He in him : and hereby we 
 know that He abideth in us, by the Spirit Which 
 He hafh given us. 
 
 A CERTAIN man made a great supper, and 
 bade many; and sent his servant at supper- 
 time to say to them that were bidden, Come, for 
 all things are now ready. And they all with one 
 consent began to make excuse. The first said 
 unto him, I have bought a piece of ground, and 
 I must needs go and see it ; I pray thee have me 
 excused. And another said, I have bought five 
 yoke of oxen, and I go to prove them ; I pray 
 thee have me excused. And another said, I have 
 married a wife, and therefore I cannot come. 
 So that servant came, and shewed his lord these 
 
 'THE GOSPEL. S. Luke 
 
 c S. g.fEj. asP. B. 
 Komati. I.iike 
 
 Iiastfru. M.1tt.6. 
 =2-34. 
 
 xiv. 16-24. 
 
 things. Then the master of the house being 
 angry said to his servant, Go out quickly into 
 the streets and lanes of the city, and bring in 
 hither the poor, and the maimed, and the halt, 
 and the blind. And the servant said, Lord, it 
 is done as thou hast commanded, and yet there 
 is room. And the lord said unto the servant, 
 Go out into the high-ways and hedges, and com- 
 pel them to come in, that my house may be filled. 
 For I say unto you, That none of those men 
 which were bidden shall taste of my supper. 
 
 The Third Sunday after Trinity. 
 
 Dominica III. jiost Trinitatem. 
 
 o 
 
 THE COLLECT. 
 LORD, we beseech Thee mercifull}' to hear 
 us ; and grant that we, to whom Thou hast 
 
 ^S.f.ffi. G,e..| "ORATIO. 
 
 IS^m";.:!.";?" T^EPRECATIONEM nostram qujesumus, 
 J-^ DoMlNE, benignus exaudi ; et quibus sup- 
 
 tian love r and the utter incompatibility of such a condition 
 witli a life that will gain the award of future happiness. In 
 teaching tliis truth our Blessed Lord also revealed to us the 
 intermediate state. Although the Last Judgement was very 
 distant when He told the .lews tliis history of two men who 
 had, perhaps, been known to theni, yet He put it beyond 
 doubt that the souls which had departed from their bodies 
 were as living and conscious as they h.ad over been, and that 
 their condition was already that of those upon whom a pre- 
 liminary judgement had been jiassed ; an award of happiness 
 to the one, of torment to the other. 
 
 In-troit. — My trust is in Thy mercy, and my heart is joy- 
 ful in Thy salvation. I will sing of the Lord, because Ho 
 hath dealt so lovingly with me. I's. How long wilt Thou 
 forget me, Lord, for ever? How long wilt Thou hide Thy 
 face from mo ? Ulory be. 
 
 THE SECOND SUNDAY AFTER TRINITY. 
 
 The present beautiful version of the ancient Collect for 
 this day was substituted for the literal translation which had 
 
 previously been used, in 1(561. Cosin added "0 Heavenly 
 Father " at the end of the old Collect, as if attempting to 
 remedy its abruptness ; but the subsequent remoulding of 
 the whole into its present form was a happy improvement, 
 giving us one of the finest of our English Collects. It will be 
 observed that its tone is in close agreement with that of the 
 Introit. 
 
 The subject of Active Love is again taken up on this Sun- 
 day, the Epistle coming from a preceding chapter of St. John 
 to that used on the previous Sunday, and the Gospel from an 
 earlier chapter of St. Luke. 
 
 Introit. — The Lord was my ujiholiler. He brought me 
 forth also into a place of liberty : He brought mo forth even 
 because He liad a fa\-()ur unto me. /'.•;. 1 will love Thee, O 
 Lord my Strength ; the Lord is my stony rock and my defence, 
 aud my Saviour. Glory bo. 
 
 THE THIRD SUNDAY AFTER TRINITY. 
 
 The Cliristian virtue of Humility is set forth in the Epistle 
 fur this Sunday in the words of St. Peter, aud illustrated in
 
 ;o6 
 
 Cf)C jTourtf) ^unliap after Crinitp. 
 
 given an hearty desire to pray, may by Thy 
 mighty aid be defended and comforted in all 
 dangers and adversities ; through Jesus Cheist 
 our Lord. Amen. 
 
 plicandi pr»stas affectum, tribue defensionia 
 auxilium. Per. 
 
 "THE EPISTLE. 1 S. Peter v. 5-11. 
 
 ALL of you be subject one to another, and 
 -LX. be clothed with humility: for God resist- 
 eth the proud, and giveth grace to the humble. 
 Humble yourselves therefore under the mighty 
 hand of God, that He may exalt you in due time ; 
 casting all your care ujion Him, for He careth for 
 you. Be sober, be vigilant ; because your adver- 
 sary the devil, as a roaring lion, walketh about 
 seeking whom he may devour : whom resist sted- 
 
 n 5. 1. S). I rot. 
 
 5. 6-11. 
 
 Kotnnti. Rom. S. 
 18-55. 
 
 i'nstertt. Rom. 6, 
 18-23. 
 
 fast in the faith, knowing that the same afflic- 
 tions are accomplished in your brethren that 
 are in the world. But the God of all grace, Who 
 hath called us unto His eternal glory by Christ 
 Jesus, after that ye have suflered a while, make 
 you perfect, stablish, strengthen, settle you. To 
 Him be glory and dominion for ever and ever. 
 Amen. 
 
 ^THE GOSPEL. S. Luke xv. 1-10. 
 
 THEN drew near unto Him all the Publicans 
 and sinners for. to hear Him. And the Pha- 
 risees and Scribes murmured, saying, This Man 
 receiveth sinners, and eateth with them. And 
 He spake this parable unto them, saying. What 
 man of you having an hundred sheep, if he lose 
 one of them, doth not leave the ninety and nine 
 in the wilderness, and go after that which is lost, 
 until he find it 1 And when he hath found it, he 
 layeth it on his .shoulders, rejoicing. And when 
 he cometh home, he calleth together his friends 
 and neighbours, saying unto them, Rejoice with 
 me, for I have found my sheep which was lost. 
 
 >S.l.|S.a.P.B. 
 
 Kainatt. Luke 
 15- ■-"■ 
 
 Eastent. M.^tt. 8. 
 5-I3- 
 
 I say unto you. That likewise joy shall be in 
 heaven over one sinner that repenteth, more than 
 over ninety and nine just persons, which need 
 no repentance. Either what woman having ten 
 pieces of silver, if she lose one piece, doth not 
 light a candle, and sweep the house, and seek 
 diligently till she find it ? And when she hath 
 found it, she calleth her friends and her neigh- 
 bours together, saying, llejoice with me, for I 
 have found the piece which I had lost. Like- 
 wise, I say unto you, There is joy in the pre- 
 sence of the angels of God over one sinner that 
 repenteth. 
 
 THE FOURTH Sunday after Trinity. 
 
 Dominica IV. 2''ost Trinitatem. 
 
 THE COLLECT. 
 
 OGOD, the Protector of all that trust in Thee, 
 without Whom nothing is strong, nothing 
 is holy ; Increase and multiply upon us Thy 
 mercy ; that. Thou being our Ruler and Guide, we 
 may so pass through things temporal, that we 
 finally lose not the things eternal : Grant this, O 
 heaveidy Father, for Jesus Christ's sake our 
 Lord. Amen. 
 
 c ~. 19. 5). Greg. 
 Hebd. V. pobl 
 Pent. Mur. ii. i66. 
 
 -ORATIO. 
 
 PROTECTOR in Te sperantium Deus, sine 
 Quo nihil est validum, nihil sanctum ; 
 multiplica super nos misericordiam Tuam, ut Te 
 Rectore, Te Duce, sic transeamus per bona tempo- 
 ralia, ut non amittamus Eeterna. Per Dominum. 
 
 ■'THE EPISTLE. 
 
 I RECKON that the sufferings of this present i <'&.^.\ 
 time are not worthy to be compared with | s-y.' 
 the glory which shall be revealed in us. For 
 
 Easteytt. 
 10. l-IO. 
 
 Rom. viii. lS-23. 
 
 the earnest expectation of the creature waiteth 
 for the manifestation of the sons of God. For 
 the creature was made subject to vanity, not 
 
 . as p. B. 
 I Pel. 3. 
 
 the Gospel by the example of our Blessed Lord iu receiving 
 sinners and eating with them. The Collect, however, seems 
 to take its tone from the latter portion of the Epistle, which 
 speaks o£ the afllictions and sufferings to which the early 
 Christians were subjected. The Epistle and tlie Collect are, in 
 fact, much more frequently associated together in tone and 
 language than the Collect and the Gospel ; indicating a proba- 
 bility that the Gospels were not read in the Communion Ser- 
 vice until a later period than th.at in which the Epistles came 
 to be used. 
 
 Int!;oit. — Turn Thee unto me, and have mercy upon me : 
 for I am desolate and in misery. Look upon my adversity 
 and misery ; and forgive me all my sin, my God. Ps. Unto 
 Thee, O Lord, will I lift up my soul ; my God, I have put 
 my trust in Thee ; let me not be confounded. Glory be. 
 
 THE FOURTH SLTfDAY AFTER TRINITY. 
 
 In the Gospel for this day, Mercy, another of the Christian 
 virtues, is set forth in the words of our Lord, beginning, " Be 
 ye therefore merciful, as your Father also is merciful , " enforced 
 by the proverbs of the blind leading the blind, the disciple 
 not being above his Master, and of the mote and the beam. 
 
 The Collect also refers to the mercy of our heavenly Father, 
 aud seems to have been suggested by the Gospel. But, as on 
 the preceding Sunday, the Epistle seems to have been selected 
 with refereuce to a time when the Church Mas passing through 
 some great tribulation, aud when Christians needed frequently 
 to be reminded that they had here no continuing city, but 
 must look beyond the sutlerings of this present time to the 
 glory hereafter to be revealed. 
 
 It is possible that the Gospel may have been selected under 
 the influence of similar circumstances, an .age of m.irtyrdoms 
 suggesting to those who had so clear a vision of Christ's 
 example the duty of mercy and love towards their persecutors. 
 For tliemselves they could only look to that future bliss which 
 was to outweigh the present suffering : for the Church of 
 succeeding days they could leave such a legacy as St. Stephen 
 did, when he prayed with his dying lips, "Lord, lay not this 
 sin to their charge. " The Intkoit for the day seems equally 
 to reflect an age of persecution. 
 
 Introit. — The Lord is my light and my salvation ; whom 
 then shall I fear : the Lord is the strength of my life ; of 
 whom then shall I be afraid ? When the wicked, even mine 
 enemies, and my foes, came upon me to eat up my flesh, they
 
 Cf)c jFiftf) ^unoaj? after Crinitp. 
 
 307 
 
 willingly, but by reason of Him Who hath sub- 
 jected the same, in hope : because the "creature 
 itself also shall be delivered from the bondage 
 of corruption, into the glorious liberty of the 
 children of God. For we know that the whole 
 creation groaneth, and travaileth in pain together 
 
 a In all these places 
 this is "the crca. 
 lure" [■'iTiffi;], as 
 in the fourth place, 
 where the spellin;: 
 is "creation." 
 
 until now. And not only ihei/, but ourselves 
 also, which have the first-fruits of the Spirit, 
 even we ourselves groan within ourselves, waiting 
 for the adoption, io tvit, the redemption of our 
 body. 
 
 i £. B. 
 
 28.34. 
 
 *THE GOSPEL. 
 
 BE ye therefore merciful, as your Father also 
 is merciful. Judge not, and ye shall not 
 be judged : condemn not, and ye shall not be 
 condemned : forgive, and ye shall be forgiven : 
 give, and it shall be given unto you ; good mea- 
 sure, pressed down, and shaken tor/ether, and 
 running over, shall men give into your bosom. 
 For with the same measure that ye mete withal, 
 it shall be measured to you again. And He 
 spake a parable unto them, Can the blind lead 
 the blind ? .shall they not both fall into the ditch ? 
 The disciple is not above his master ; but every 
 
 S. Luke vi. 36-42. 
 
 S.asP. E. 
 •I. Malt. 5. 
 
 one that is perfect shall be as his master. And 
 why beholdest thou the mote that is in thy 
 brother's eye, but perceivest not the beam that is 
 I in thine own eye ? Either how canst thou say 
 to thy brother. Brother, let me pull out the 
 mote that is in thine eye, when thou thyself 
 beholdest not the beam that is in thine own 
 eye ? Tho^i hypocrite, cast out first the beam out 
 of thine own eye, and then shalt thou see clearly 
 to pull out the mote that is in thy brother's 
 eye. 
 
 The Fifth Sunday aftkr Trinity. 
 
 Dominica V. post Trinitatem. 
 
 THE COLLECT. 
 
 GRANT, O Lord, we beseech Thee, that the 
 course of this world may be so peaceably 
 ordered by Thy governance, that Thy Church 
 may joyfully serve Thee in all godly quietne.S3 ; 
 through Jesus Christ our Lord. Amen. 
 
 ■'THE EPISTLE. 
 T)E ye all of one mind, having compassion one 
 of another, love as brethren, be pitiful, he 
 courteous ; not rendering evil for evil, or railing 
 for railing ; but contrariwise blessing ; knowing 
 that ye are thereunto called, that ye should 
 inherit a blessing. For he that will love life, and 
 see good days, let him refrain his tongue from 
 evil, and his lips that tliey speak no guile : let 
 him eschew evil, and do good ; let him seek 
 
 MebcC vi. 
 
 Crec. 
 
 post 
 
 Pent. I.eo. 
 
 Mur. 
 
 1- 379. 
 
 
 ^f;I,? 
 
 asP 
 Rom 
 
 B. 
 
 6. 
 
 I- astern . 
 
 K- 
 
 m. 
 
 'ORATIO. 
 
 DA nobis qusesumus, Domine, ut et mundi 
 cursus pacifice nobis Tuo ordine dirigatur 
 et Ecclesia Tua tranquilla devotione Isetetur. Per 
 
 DOMINUM. 
 
 1 S. Pet. iii. 8-15. 
 
 peace, and ensue it. For the eyes of the Lord 
 are over the righteous, and His ears are open 
 unto their prayers : but the face of the Lord is 
 against them that do evil. And who is he that 
 will harm you, if ye be followers of that which 
 is good t But and if ye sufler for righteousness' 
 sake, happy are ye : and be not afraid of their 
 terror, neither be troubled ; but sanctify the Lord 
 God in your hearts. 
 
 5. S- m- 
 
 Kotnan. 
 
 'THE GOSPEL. 
 
 IT came to pass, that as the people pressed 
 upon Him to hear the Word of God, He 
 stood by the lake of Gennesarcth, and saw two 
 ships standing by the lake ; but the fishermen 
 were gone out of them, and were washing their 
 nets. And Ho entered into one of the ships, 
 which was Simon'.s, and prayed him that he 
 
 as r. B 
 
 Marie 8, 
 
 slff'i. Matt. 9. 
 
 Luke v. 1-11. 
 
 would thrust out a little from the land i and He 
 sat down, and taught the people out of the ship. 
 Now when He had left speaking, He said unto 
 Simon, Launch out into the deep, and let down 
 your nets for a draught. And Simon answering 
 said unto Him, Master, we have toiled all the 
 night, and have taken nothing ; nevertheless, at 
 
 stumbled and fell. Ps. Though an host of men were laid 
 against nie, yet shall not nij' heart be afraid. Glory be, 
 
 THE FIFTH SUNDAY AFTER TRINITY. 
 
 The ancient Leonine Collect for this d.iy seems to have 
 been suggested, s.ays Bright, like several of tlic same agt^, by 
 the disasters of the dying Western Kinpii'e. ' It lias, how- 
 ever, a plain connection witli the Gospel, which was pro- 
 b.illy selected at an earlier il.ate. Like others of otir Lord's 
 mir,acles, tliis one was a par.able .as ■well, in which Ho w.as 
 teaching the Apostles principles respecting tlieir future work. 
 The sea is the world, the net is the Church, tlic Ajmstles arc 
 fishers of men, Christ is He Wlio in tlii^ sjiiritu.al as in the 
 actu.al world bids them lut down the net. .and .also g.athers into 
 it the great multitude of lislies. Very significant is it, then, 
 that with this parabolic miracle in the Gospel, the Collect 
 should pray Him Whoso Presence was the wealth and the 
 
 I Brtoht's Ancient CoUccls, p. 208, 
 
 safety of the fishermen that He will so order the waves of 
 tliis troublesome world th.at tlie Ark of the Church m.ay ever 
 ride over tlieni in pe.aoe, .and serve Him by gathering in souls 
 into her nets with all godly quietness through the blessing 
 of the Saviour's Presence. The Epistle is in close agreement 
 with tliis tone, — " The eyes of tlie Lord are over the righteous, 
 and His cars are open unto tlicir pnayers. . . . Who is he 
 tli.at will barm yim if ye be foUowers of tli.at wliicli is good ?'' 
 Like those of the preceding Sund.ays, it redects a time of per- 
 secution, such as w.as passing over the Church wlien St. Peter 
 wrote ; but it .also breathes the strong faith of him who had 
 said, "Lord, if it be Thou, bill me come unto Thee on the 
 w.ater," .and whose experience had taught him th.at if Jesus be 
 in tlio ship, no w.aves or storms can prevail to overwhelm it. 
 
 Intpoit. — Hearken unto my voice, Lord, when I cry 
 nnto Thee : have mercy upon me, .and bear me. Thon hast 
 been my succour : leave me not, neither forsake me, God 
 of my salvation. Px. Tlio Lord is my Light and my Salva- 
 tion, whom then shall I fear ?
 
 3o8 
 
 CJ)e ©irtlj anD ©cticntfj §)unr)ays after Criniti). 
 
 Thy word I will let down the net. And when 
 they had this done, they inclosed a great multi- 
 tude of fishes, and their net brake. And they 
 beckoned unto their partners which were in the 
 other ship, that they should come and help them. 
 And they came, and filled both the ships, so that 
 they began to sink. When Simon Peter saw it, 
 he fell down at Jesus' knees, saying. Depart from 
 me, for I am a sinful man, O Lord. For he was 
 
 astonished, and all that were witli him, at the 
 draught of the fishes which they had taken ; and 
 so was also James and John, the sons of Zebedee, 
 which were partners w-ith Simon. And Jesus 
 said unto Simon, Fear not, from henceforth thou 
 shalt catch men. And when they had brought 
 their ships to land, they forsook all, and followed 
 Him. 
 
 THE SIXTH SUNDAY AFTER TRINITY. 
 
 Dominica VI. x>ost Trinitatem. 
 THE COLLECT. 
 
 OGOD, Who hast prepared for them that love 
 Thee such good things as pass man's under- 
 standing ; Pour into our hearts such love toward 
 Thee, that we, loving Thee above all things, may 
 obtain Thy promises, which exceed all that we 
 can desire ; through Jesus Cheist our Lord. 
 Amen. 
 
 Hebif. vii. post 
 Pent. Gelas. iti. I. 
 Mur. i. 687. 
 
 " ORATIO. 
 
 DEUS Qui diligentibus Te bona invisibilia 
 prffiparasti ; infunde cordibus nostris Tui 
 amoris aftectum ; ut Te in omnibus et super 
 omnia diligentes, promissiones Tuas, quae 
 omne desiderium superant, consequamur. Per 
 
 DOMINUM. 
 
 »THE EPISTLE. Rom. vi. 311. 
 
 KNOW ye not, that so many of us as were 
 baptized into Jesus Christ were baptized 
 into His death 1 Therefore we are buried with 
 Him by baptism into death ; that like as Chrlst 
 was raised up from the dead by the glory of the 
 Father, even so we also should walk in newness 
 of life. For if we have been planted together 
 in the likeness of His death, we shall be also in 
 the likeness of His resurrection : knowing this, 
 that our old man is crucified with Ilini, that the 
 body of sin might be destroyed, that henceforth 
 
 !• S, BS-a^P.B, 
 Roman. Rom. 6. 
 
 we should not serve sin. For He that is dead 
 is freed from sin. Now if we be dead with 
 Christ, we believe that we shall also live with 
 Him ; knowing that Christ being raised from 
 the dead dieth no more ; death hath no more 
 dominion over Him. For in that He died, He 
 died unto sin once ; but in that He liveth, He 
 liveth unto God. Likewise reckon ye also your- 
 selves to be dead indeed unto sin, but alive unto 
 God, through Jesus Christ our Lord. 
 
 'THE GOSPEL. S. Matt. v. 20-26. 
 
 r "TESUS said unto His disciples,] Except your 
 LtJ righteousness shall exceed the righteousness 
 of the Scribes and Pharisees, ye shall in no case 
 enter into the Kingdom of Heaven. Ye have 
 heard that it was said by them of old time. Thou 
 shalt not kill : and whosoever shall kill, shall be 
 in danger of the judgement. But I say unto you, 
 that whosoever is angry with his brother without 
 a cause shall be in danger of the judgement : and 
 whosoever shall say to his brother, Raca, shall 
 lie in danger of the council : but whosoever shall 
 say, Thou fool, shall be in danger of hell-fire. 
 
 f S. B-Hi. Matt.5. 
 
 20-34. 
 
 Rptiiati. Matt. 7, 
 iS-2t. 
 EasKrit. Matt. 9, 
 
 Therefore if thou bring thy gift to the altar, and 
 there rememberest that thy brother hath ought 
 against thee ; leave there thy gift before the altar, 
 and go thy way, first be reconciled to thy 
 brother, and then come and offer thy gift. 
 Agree with thine adversary quickly, whiles thou 
 art in the w.ay with him ; lest at any time the 
 adversary deliver thee to the judge, and the judge 
 deliver thee to the ofiicer, and thou be cast into 
 prison. Verily I say unto thee, Thou shalt by 
 no means come out thence, till thou hast paid 
 the uttermost farthing. 
 
 The Seventh Sunday after Trinity. 
 
 Dominica VII. post Trinitatem. 
 
 THE COLLECT. 
 
 rORD of all power and might. Who art the 
 ■i Author and Giver of all good things ; Graft 
 
 rfS. 1S.|g. Greg. 
 Hebd. viii. post 
 Pent. Gelas. iii. 2. 
 Mur. i. 687. 
 
 ''ORATIO 
 
 DEUS virtutum, Cujus est totum quod est 
 optimum ; insere pectoribus nostris amorem 
 
 THE SIXTH SUNDAY AFTER TRINITY. 
 
 This day sets forth the principle that the obligation of the 
 old law is lieightened under the New Dispensation : as also 
 that tlie stricter obligation of tlie new law is accompanied by 
 a proportionate increase in tlie grace by which tlie duty of 
 obedience to God may be fulfilled. Christ's law extends to 
 the wilful conception of an act as well as to the act itself, and 
 accounts tlie one .1 sin as well as the other. But Christ's 
 death and resurrection e.\tend themselves to the sacrament 
 of Baptism, making it the means of a death unto sin and a 
 new birth unto rigliteousness : and thus endowing Cliristiaiis 
 with a power to fulfil the requirements of His law which 
 otherwise they could not possess. The power of Christ 
 against sin becomes thus not only a power external to the 
 
 soul, but an inward capacity, the practical use or disuse of 
 which is at the w ill of those to whom it is given. 
 
 Introit. — Tlie Lord is my strength, and ITe is the whole- 
 some defence of His Anointed. save Thy people, and give 
 Thy blessing unto Thine inlieritance ; feed tliem, and set 
 them up for ever. Ps. Unto Tliee w'ill I cry, O Lord, my 
 strength ; think no scorn of me, lest if Tliou make as though 
 Thou hearest not, I become like tliem tliat go down into the 
 pit. Glory be. 
 
 THE SEVENTH SUNDAY AFTER TRINITY. 
 
 The Collect for this day has expressions in it wliich seem 
 to connect its prayer with both tlie Epistle and the Gospel. 
 The petition, "Graft in our hearts the love of Thy Name,"
 
 Cfje Cigbtf) ^unDag after Crinitp. 
 
 309 
 
 in our hearts the love of Thy Name, increase in 
 us true religion, nourish us with all goodness, and 
 of Thy great mercy keep us in the same ; through 
 Jesus Christ our Loed. Amen. 
 
 "THE EPISTLE. Rom 
 
 I SPEAK after the manner of men, because of 
 the infirmity of your flesh : for as ye have 
 yielded your members servants to uncleanness, 
 and to iniquity, unto iniquity ; even so now yield 
 your members servants to righteousness, unto 
 holiness. For when ye were the servants of sin, 
 ye were free from righteousness. What fruit 
 
 >S. g.K. asP. B. 
 
 Jio?nitit, Rom. 8. 
 12-17. 
 
 Easttm. I Cyr. 
 1. 10-17. 
 
 Tui nominis, et prsesta in nobis religionis aug- 
 mentum, ut quse sunt bona nutrias, ac pietatis 
 studio quae sunt nutrita custodias. Per Dominum. 
 
 19-23. 
 
 had ye then in those things whereof ye are now 
 ashamed ? for the end of those things is death. 
 But now being made free from sin, and become 
 servants to God, ye have your fruit unto holi- 
 ness, and the end everlasting life. For the wages 
 of sin is death : but the gift of God is eternal 
 life, through Jesus Christ our Lord. 
 
 *THE GOSPEL. S. Mark viii. 1-9. 
 
 IN those days the multitude being very great, 
 and having nothing to eat, Jesus called His 
 disciples unto Ilim, and saith unto them, I have 
 compassion on the multitude, because they have 
 now been with Jle three days, and have nothing 
 to eat : and if I send them away fasting to their 
 own houses, they will faint by the way ; for 
 divers of them came from far. And His disciples 
 answered Him, From whence can a man satisfy 
 these men with bread here in the wilderness? 
 And He asked them, How many loaves have ye 1 
 
 > S. g.S.asP. B. 
 Roman. Luke i6, 
 1-9. 
 Eastern, Matt. 
 
 14. I4-S2. 
 
 And they said. Seven. And He commanded the 
 people to sit down on the ground. And He took 
 the seven loaves, and gave thanks, and brake, 
 and gave to His disciples to set before ihem ; 
 and they did set them before the people. And 
 they had a few small fishes ; and He blessed, and 
 commanded to set them also before them. So 
 they did eat, and were filled : and they took up 
 of the broken meat that was left seven baskets. 
 And they that had eaten were about four thou- 
 sand. And He sent them away. 
 
 The Eighth Sunday after Trinity. 
 
 Dominica VIII. 2>ost Trinilatem. 
 
 THE COLLECT. 
 
 OGOD, Whose never-failing providence order- 
 eth all things both in heaven and earth ; 
 We humbly beseech Thee to put away from us 
 all hurtful things, and to give us those things 
 which be profitable for us ; through Jesus Christ 
 our Lord. Amen. 
 
 <> THE EPISTLE. 
 
 BEETHREN, we are debtors, not to the flesh, 
 to live after the flesh. For if ye live after 
 the flesh, ye shall die ; but if ye through the 
 Spirit do mortify the deeds of the body, ye shall 
 live. For as many as are led by the Spirit of 
 God, they are the sons of God. For ye have not 
 received the spirit of bondage again to fear ; but 
 
 'THE GOSPEL. 
 EWAPiE of false prophets, which come to 
 you in sheep's clothing, but inwardly they 
 
 HebdT 
 
 ©. 
 
 Greg. 
 
 IX. 
 
 post 
 
 Pent. 
 
 Olas 
 
 III. 3. 
 
 Mur. i. 
 
 6bK. 
 
 
 'ORATIO. 
 
 DEUS, Cujus providentia in sui dispositione 
 non fallitur, Te supplices exoramus, ut 
 noxia cuncta submoveas, et omnia nobis profutura 
 concedas. Per Dominum. 
 
 ■'S-S-S. 
 
 Rotnatt. 
 10. 6-13. 
 
 Eastern. 
 3-9-'7- 
 
 Kom. 
 
 as P. B. 
 
 I Cor. 
 
 B 
 
 viii. 12-17. 
 
 ye have received the spirit of adoption, whereby 
 we cry, Abba, Father. The Spirit itself beareth 
 witness with our spirit, that we are the children 
 of God : and if children, then heirs ; heirs of 
 God, and joint-heirs with Christ : if so be that 
 we suSer with Him, that we may be, also glori- 
 fied together. 
 
 S. Matt. vii. 15-21. 
 
 are ravening wolves. Ye shall know them by 
 their fruits : do mm gather grapes of thorns, or 
 
 ■ S. 13. SJ. .IS v. 11. 
 
 Rotnan. Lukc 19. 
 41-47. 
 
 Eastern. Matt. 
 
 14- 33-34. 
 
 appears to be suggested by the idea of guud and evil fruit 
 contained in the former; while "Giver of all good things " 
 and "nourish us with all goodness" plainly point out a 
 devotional applioatinn of the narrative which the liospel gives 
 of the Good Shephei-d feeding His flock of fnur thousand with 
 seven loaves and a few small fishes. The bondage of sin and 
 the service of Christ are contrasted in the Epistle, which 
 seems to be the source of the beautiful expression, "Whose 
 service is perfect freedom," in the second Collect at Mattins. 
 The same idea m.ay be .also found in the (iospel, where 
 Christ's command that the people should sit down (though 
 it seemed a mere arbitrary coniniandj was followed by the 
 reward of obedience. His bounty. 
 
 Inti'.oit. — clap your hands together, all ye peojde ; O 
 sing unto God with t!ie voice of melody. Ps. He sliali sub- 
 due the people under us, and the nations under our feet. 
 Glory be. 
 
 THE EIGHTH SUNDAY AFTER TltlNITY. 
 The Service of Christ is set forth in the Epistle of to-day 
 
 as no slavery, but a sonship. Those who do the works of a 
 true obedience to Him do them by the help of the Spirit of 
 God ; those who are led by the .'^jiirit of God are adopted 
 children of Him whose Only-begotten received the same 
 Spirit without measure ; those who are adopted sons of God 
 are heirs of His eternal gifts, joint-heirs with Christ Himself, 
 reigning with Him as priests and kings for ever. Such is the 
 course of the Apostle's reasoning and revelation ; and it is 
 further illustrated by the words of our Lord in the (iospel, 
 which, as tlie saying of the Eternal Word, living and )iower- 
 ful and sliarper than any two-edged sword, discriminates 
 between those who only say unto Him, "Lord, Lord," by an 
 outward profession, and those whose sonship is made evident 
 by their fruits, the doing of the will of God. 
 
 Introit. — We wait for Thy loving-kindness, God, in the 
 midst of Tliy temple. God, according to Thy Name, so 
 is Thy praise unto the wcndd's end ; Thy right hand is full 
 of righteousness. Ps. Great is the Lord, and highly to be 
 praised ; in the city of our God, even upon His holy hill. 
 Glory be.
 
 ;io 
 
 Cfjc Bintf) ^unDap after Crinitp. 
 
 figs of thistles 1 Even so every good tree bringeth 
 forth good fruit ; but a corrupt tree bringetli forth 
 evil fruit. A good tree cannot bring forth evil 
 fruit ; neither can a corrupt tree bring forth good 
 fruit. Every tree that bringeth not forth good 
 fruit is hewn down, and cast into the fire. 
 
 Wherefore by their fruits ye shall know them. 
 Not every one that saith unto Me, Lord, Lord, 
 shall enter into the Kingdom of Heaven ; but he 
 that doeth the will of My Father Which is in 
 Heaven. 
 
 THE NINTH SUNDAY AFTER TRINITY. 
 Dominica IX. post Trinitatem. 
 
 THE COLLECT. 
 C^ RANT to us, LoED, we beseech Thee, the 
 VJT spirit to think and do always such things 
 as be rightful ; that we, who cannot do any thing 
 that is good without Thee, may by Thee be 
 enabled to live according to Thy will ; through 
 Jesus Christ our Lord. Amen. 
 
 " S. ?5. 3t). Gri-ij. 
 HebJ x.postl'eiit. 
 r.elas. iii 4- l-^"- 
 Mur. i. 434, 6S9 ; ii. 
 
 "OEATIO. 
 
 IARGIRE nobis, quresumus, Domine, semper 
 -^ spiritum cogitandi quse recta sunt, propitius, 
 et agendi ; ut c^ui sine Te esse non possumus, 
 secundum Te vivere valeamu.s. Per Domintjm. 
 
 'THE EPISTLE. 1 Cor. x. 1-13. 
 
 BRETHREN, I would not that ye should be 
 ignorant, how that all our fathers were 
 under the cloud, and all passed through the sea ; 
 and were all baptized unto Moses in the cloud, 
 and in the sea ; and did all eat the same spiritual 
 meat, and did all drink the same spiritual drink : 
 (for they drank of that spiritual Rock that fol- 
 lowed them; and thai Rock was Christ.) But 
 with many of them God was not well pleased ; 
 for they were overthrown in the wilderness. Now 
 these thinr/s were our examples, to the intent we 
 should not lust after evil things, as they also 
 lusted. Neither be ye idolaters, as ivere some of 
 them ; as it is written, The people sat down to 
 eat and drink, and rose up to play. Neither let 
 us commit fornication, as some of them committed, 
 
 * S. B. S- 
 
 10. 6-13. 
 
 Hainan. 
 12. 2-II. 
 
 I-astern. 
 4. 9.16. 
 
 I Cur. 
 I Cur. 
 I Cur. 
 
 and fell in one day three and twenty thousand. 
 Neither let us tempt Christ, as some of them 
 also tempted, and were destroyed of serpents. 
 Neither murmur ye, as some of them also mur- 
 mured, and were destroyed of the destroyer. 
 Now all these things happened unto them for 
 ensamples : and they are written for our admoni- 
 tion, upon whom the ends of the world are come. 
 Wherefore let him that thinketh he standeth take 
 heed lest he fall. There hath no temptation taken 
 you, but such as is common to man : but God is 
 faithful. Who will not suffer you to be tempted 
 above that ye are able ; but will with the tempta- 
 tion also make a way to escape, that ye may be 
 able to bear it. 
 
 r "TESUS] said unto His disciples, There was 
 L?J a certain rich man which had a steward ; 
 and the same was accused unto him that he had 
 wasted his goods. And he called him, and said 
 unto him, How is it that I hear this of thee 1 
 Give an account of thy stewardship ; for thou 
 mayest be no longer steward. Then the steward 
 said within himself. What shall I do ? for my lord 
 taketh away from me the stewardship : I cannot 
 dig, to beg I am ashamed. I am resolved what 
 to do, that, when I am put out of the steward- 
 ship, they may receive me into their houses. So 
 he called every one of his lord's debtors unto him, 
 and said unto the first. How much owest thou 
 
 THE GOSPEL. 
 
 S ?! 
 
 S. Luke xvi. 1-9. 
 
 ns p. B. 
 Lukt.- 18. 
 
 /uts/ent. 
 17- '4-=3- 
 
 unto my lord 1 And he said, An hundred 
 measures of oil. And he said unto him, Take 
 thy bill, and sit down cjuickly, and write fifty. 
 Then said he to another, And how much owest 
 thou t And he said, An hundred measures of 
 wheat. And he said unto him. Take thy bill, 
 and write fourscore. And the lord commended 
 the unjust steward, because he had done wisely: 
 for the children of this world are, in their genera- 
 tion, wiser than the children of light. And I say 
 unto you. Make to yourselves friends of the 
 mammon of unrighteousness ; that when ye fail, 
 they may receive you into everlasting habita- 
 tions. 
 
 THE NINTH SUNDAY AFTER TRINITY. 
 
 The keynote of the Oliice for this day i.s .struck by our 
 Lord's words in the end of the Gospel, " Make to yourselves 
 friends of the Mammon of unrighteousness, that when ye fail, 
 they may receive you into everlasting habitations." For 
 by the unjust steward in tlie parable, of which these words 
 give the application, is represented the Christian in liis way 
 through this life ; and the children of Israel are represented 
 to us in the Epistle on their way through the wilderness. By 
 the temptations to which the latter were subjected are set 
 forth as in a living par.able the lot of the " children of light," 
 who also must pass through such temptations as are " com- 
 mon to man." The worldly wisdom of the steward nur Lord 
 uses as an example of the manner in which the children of 
 light are to use the temptations of life as a means by which 
 they may make friends in heaven among tlie angels and saints. 
 Out of the Mammon of unrighteousness — the idols of this 
 
 life which men are tempted to fall down and worship — this 
 profit may arise to him who is tempted, that liis trial by their 
 means is like our Lord's temptation by Satan, a trial which 
 will result in greater perfection and fitness for the further 
 work set before him to do, if due use is made of that way of 
 escape by which he may be able to bear it. Such temptations 
 were offered to the first Israel, and the people gave way before 
 them ; they are also offered to (iod's new Israel, and the 
 words of our Lord are an exhortation to them, that as 
 "children of light" they should be as wise for spiritual 
 objects as " the cliildren of this world " (recklessly irreligious, 
 yet provident and politic, men) are for the objects which 
 they set themselves to attain as the desire of their lite. 
 
 Introit. — Behold, God is my helper : the Lord is with 
 them that uphold my soul. He shall reward evil unto mine 
 enemies ; destroy Thou them in Thy truth. Ps. Save me, 
 O God, for Thy Name's sake ; and avenge me in Thy strength. 
 Glory be.
 
 Ci)C Ccntf) anu Clcticntlj ^unDays after Crinitg. 
 
 3ii 
 
 The Tenth Sunday after Trinity. 
 
 Dominica X. post Trinilatem. 
 
 THE COLLECT. 
 
 IET Thy merciful ears, Lord, be open to 
 ■^ the prayers of Thy humble servants ; and 
 that they may obtain their petitions make them 
 to ask such things as shall please Thee ; through 
 Jesus Christ our Lord. Anwn. 
 
 "5. S- B. Gehs. 
 Mur. 
 .169. 
 
 111. s- 
 1. 33ii 
 
 »THE EPISTLE. 
 
 CONCERlSriNG spiritual gifts, brethren, I 
 would not have you ignorant. Ye know 
 that ye were Gentiles, carried away unto these 
 dumb idols, even as ye were led. Wherefore I 
 give you to understand, that no man speaking 
 by the Spirit of God calleth Jesus accursed; 
 and tlmt no man can say that Jesus is the Lord, 
 but by the Holt Ghost. Now there are diver- 
 sities of gifts, but the same Spirit. And there 
 are differences of administj'ations, but the same 
 Lord. And there are diversities of operations, 
 but it is the same God, Which worketh all in all 
 
 » s.ig.fi. 
 12. I'll. 
 
 Rot}tan. 
 15. i-IO. 
 
 Eastern. 
 9. 3-13. 
 
 "ORATIO. 
 
 PATEANT aures misericordi* Tum, Domine, 
 precibus supplicantium ; et ut petentibus 
 desiderata concedas, fac eos qure Tibi placita sunt 
 postulare. Per Dominum nostrum. 
 
 1 Cur. xii. 11 1. 
 
 I Cor. But the manifestation of the Spirit is given to 
 1 Cor. every man to profit withal. For to one is given 
 1 Cur. by the Spirit the word of wisdom ; to another 
 the word of knowledge by the same Spirit ; to 
 another faith by the same Spirit ; to another the 
 gifts of healing by the same Spirit ; to another 
 the working of miracles; to another prophecy; 
 to another discerning of spirits ; to another divers 
 kinds of tongues; to another the interpretation 
 of tongues. But all these worketh that one and 
 the self-same Spirit, dividing to every man sever- 
 ally as He will. 
 
 f s.S.1t!..«r 
 
 Koinan 
 3"-37- 
 
 Lnsleri, 
 18, 23-35. 
 
 Mark 7. 
 Matt. 
 
 ^THE GOSPEL. S. Luke 
 
 AND when He was come near. He beheld the 
 -^^^ city, and wept over it, saying, If thou 
 hadst known, even thou, at least in this thy day, 
 the things which belong unto thy peace ! but now 
 they are hid from thine eyes. For the days shall 
 come upon thee, that thine enemies shall cast a 
 trench about thee, and compass thee round, and 
 keep thee in on every side, and shall lay thee 
 even with the ground, and thy children within 
 
 xix. 41-47. 
 
 thee ; and they shall not leave in thee one stone 
 upon another ; because thou knewest not the 
 time of thy visitation. And He went into the 
 temple, and began to cast out them that sold 
 therein, and tliem that bought, saying unto them, 
 It is written, ily house is the house of prayer : 
 but ye have made it a den of thieves. And He 
 tauglit daily in the temple. 
 
 The Eleventh Sunday after Trinity. 
 
 Dominica XI. post Triniiatem. 
 
 THE COLLECT. 
 
 OGOD, Who declarest Thy Almighty power 
 most chiefly in shewing mercy and pity ; 
 Mercifully grant unto us such a measure of Thy 
 grace, that we, running the way of Thy com- 
 mandments, may obtain Thy gracious promises, 
 and be made jiartakers of Thy heavenly treasure ; 
 through Jesus Christ our Lord. Amen. 
 
 Greg. 
 
 Hebd. xii. post 
 Pent. Gelas. iii. 6. 
 Mur. i. 690, ii. 169. 
 
 •'OEATIO. 
 
 DEUS, Qui omnipotentiani Tuam parcendo 
 maxime et miserando manifestas ; multi- 
 plica super nos gratiam Tuam, ut ad Tua promissa 
 currentes, coelestium bonorum facias esse con- 
 sortes. Per. ' 
 
 THE TENTH SUNDAY AFTER TRINITY. 
 
 There is a touching connection between the Epistle and 
 Gospel of this day which seems as if it could hardly be 
 accidental ; or, if it is, offers an illustration of the manner in 
 whicli all Holy Scripture gives evidence that it is drawn from 
 one Fountain of truth. The Gosjicl shews our Blessed Lord 
 weeping over .leni.'ialem, l)ecause she had failed to recognize 
 the things that Ijulonged to her peace. The Prince of Peace 
 had come to lier, offering the good gifts which are ever the 
 fruits of His I'resence, but her eye.s had been bhnded by her 
 wilfulness, those gifts of ])eace had been rejected, an<l now 
 they were liid from lier. Our Lord's l.ast words of warning a 
 few days afterwards were in the same strain, " Walk wliile 
 ye have the light, lest darkness come upon you. . . . \VliiIc 
 ye liave light, believe in the light, that ye may be the 
 children of light." They were the last public words of the 
 Light of the world before Mis Passion began ; and wlien Ho 
 had spoken them, He " departed, and did hide Himself from 
 them" [.lohn xii. 36|. With such an experience before the 
 new Israel of God, the Apostle St. Paul exhorts them not 
 to be ignorant of the spirit\ial gifts with which they have 
 been blessed : those manifold operations of the Holy Ghost 
 on the souls of men, by which they are fitted for the work of 
 
 the ministry, or for that of oi-dinary Christian life. And the 
 association of these two portions of Holy Scripture comes as 
 a perennial warning to Churches in their corporate capacity, 
 and to individual Christians, calling them to remember that 
 as Jesus had cause to weep over the neglect of His gifts when 
 offered to the Jews, so is such a neglect cause of son'ow even 
 now in Heaven, and may be followed by the judgement which 
 fell upon her of old who knew not the time of her visitation. 
 Tlie enemies of the Church are ever ready to dig their trenches 
 and compass her around, and lay her even with the ground. 
 Her true strength is, that she should ever remember and use 
 her spiritual gifts, an<l know the value of Christ's Presence 
 in the time when He visits her with His salvation. 
 
 iNTHorr.— *\Vhen I cried unto the Lord, He heard my voice 
 in the battle that w.as against me : yea, even God that 
 endureth for ever shall hear me and cast them down. cast 
 thy burden upon the Lord, and He shall nourish thee. Ps. 
 Hear my jirayer, O Lord, and hide not Thyself from my 
 petition. Take heed unto me, and hear me. Glory be. 
 
 THE ELEVENTH SUNDAY AFTER TRINITY. 
 
 The subject of this Sund.ay is the mercy and pity of 
 Almighty God in bestowing the power of supernatural gi'ace
 
 3'. 
 
 Cfje CtDClftfj ^unnaj? after Crinity. 
 
 "THE EPISTLE. 1 Cor. 
 
 aS.g.llJ. I Cor. 
 IS- >-io. 
 
 Komtiti. 2 Cor. 3. 
 4-9. 
 /^astern as P. B. 
 
 BRETHREN, I declare unto you tlie Gospel 
 which I preached unto you, which also ye 
 have received, and wherein yu stand : by which 
 also ye are saved, if ye keep in memory what 
 I preached unto you, unless ye have believed 
 in vain. For I delivered unto you first of all, 
 that w-hich I also received, how that Christ died 
 for our sins, according to the Scriptures ; and 
 that He was buried ; and that He rose again the 
 third day, according to the Scriptures ; and that 
 He was seen of Cephas, then of the twelve : after 
 that, He was seen of above five hundred brethren 
 at once ; of whom the greater part remain unto 
 
 'THE GOSPEL. S. Luke 
 
 r TESUS] spake this parable unto certain which 
 LtJ trusted in themselves that they were 
 righteous, and despised others : Two men went 
 up into the temple to pray ; the one a Pharisee, 
 and the other a Publican. The Pharisee stood 
 and prayed thus with himself, God, I thank 
 Thee, that I am not as other men are, extor- 
 tioners, unjust, adulterers, or even as this Publi- 
 can : I fast twice in the week, I give tithes of all 
 
 *S.13.K 
 
 as P. B. 
 
 Roman. 
 
 Luke 10. 
 
 a -,-S7- 
 
 
 hastern. 
 
 Matt. 
 
 15. 16-36. 
 
 
 XV. Ml. 
 
 this present; but some are fallen asleep : after 
 that, He was seen of James ; then of all the 
 Apostles : and last of all. He was seen of me also, 
 as of one born out of due time. For I am the 
 least of the Apostles, that am not meet to be 
 called an Apostle, because I persecuted the Church 
 of God. But by the grace of God I am what I 
 am : and His grace which was hestoived upon 
 me was not in vain ; but I laboured more abun- 
 dantly than they all ; yet not I, but the grace 
 of God which was with me. Therefore 
 whether it were I or they, so we preach, and so 
 ye believed. 
 
 xviii. 914. 
 
 that I possess. And the Publican, standing afar 
 off, would not lift up so much as his eyes unto 
 heaven, but smote upon his breast, saying, God 
 be merciful to me a sinner. I tell you, this man 
 went down to his house justified rather than the 
 other : for every one that exalteth himself shall 
 be abased ; and he that humbleth himself shall 
 be exalted. 
 
 The Twelfth Sunday after Trinity. 
 
 Dominica XII. j'osl Trinitatem. 
 
 ' S, S.?i3. Gteg. 
 HebiX xiii. post 
 Pent. Gelas. iii. 7. 
 Leo. Mur. i. 4ii, 
 690; ii, 170. 
 
 THE COLLECT. 
 ALMIGHTY and everlasting God, Who art 
 ■^ * always more ready to hear than we to 
 pray, and art wont to give more than either we 
 desire, or deserve ; Pour down upon us the abun- 
 dance of Thy mercy ; forgiving us those things 
 whereof our conscience is afraid, and giving us 
 those good things which we are not worthy to 
 ask, but through the merits and mediation of 
 Jesus Christ, Thy Son, our Lord. Amen. 
 
 ■'THE EPISTLE. 
 
 SUCH trust have we through Christ to God- 
 ward : not that we are sufficient of our- 
 selves to think any thing as of ourselves; but 
 our sufficiency is of God. Who also hath made 
 us able ministers of the New Testament ; not of 
 the letter, but of the Spirit : for the letter killeth, 
 but the Spirit giveth life. But if the minis- 
 tration of death written and engraven in stones 
 
 'ORATIO. 
 
 ' S. in. H!. 
 
 Rot nan. 
 
 l6-2=. 
 
 Eastern. 
 16. 13-24. 
 
 OMNIPOTENS sempiterne Deus, Qui abun- 
 dantia pietatis Tuas et merita supplicum 
 excedis et vota ; effunde super nos misericordiam 
 Tuam; ut dimittas quae conscientia metuit, et 
 adjicias quas oratio nou prffisumit. Per Domi- 
 
 NUM. 
 
 2 Cor. iii. 4-9. 
 
 was glorious, so that the children of Israel could 
 not stedfastly behold the face of Moses for the 
 glory of his countenance, which glory was to be 
 done away ; how shall not the ministration of the 
 Spirit be rather glorious 1 For if the ministration 
 of condemnation he glory, much more doth the 
 ministration of righteousness exceed in glory. 
 
 M p. B. 
 Gal. 3. 
 
 as a free and undeserved gift upon sinners. St. Paul's " I am 
 the least of the Apostles, that am not meet to be called 
 an Apostle, because I persecuted the Churcli of God," is a 
 parallel to the Publican's "God be merciful to me a sinner: " 
 and our Lord's declaration that the Puljlican went down to 
 his house justified because of his humility, is a parallel to the 
 inspired words of the Apostle, "By the grace of God I am 
 what I am . . . yet not I, but the grace of God which was 
 with me." "Ancient writers, as St. Augustine and others," 
 says Isaac Williams, "delight to dwell on these words of St. 
 Paul, as so expressive of his sweet, trembling humility, fear- 
 ing to contemplate himself, except in his sins and infirmities, 
 and losing all sense of his greatness in God ; fearful lest he 
 should presume, and so lose by presumption all that crown of 
 liope aud joy which by humility he had gained. " This tone 
 of the holy Apostle, and that of the Publican, is strikingly 
 taken up by the Collect, which offers also a fine specimen of 
 the fulness of devotion which may lie gathered into this form 
 of prayer. Short as it is, this Collect contains five several 
 subjects, each of which is like the condensation of a volume 
 of devotion. Those subjects are [1] the mercy of God; and 
 let it be noted, how suggestive is the idea that this mercy is 
 the chief manifestation of Alniiglity Power : [2] the grace of 
 
 God, as His gift, according to the measure of our necessities ; 
 [3] obedience, as accomplished only by the power of grace ; 
 [4] the fulfilment of the Divine promises; [5] the "great 
 recompence of reward," the "heavenly treasures, " of which 
 Isaiah and St. Paul wrote, "Eye hatli not seen, nor ear 
 heard, neither have entered into the heart of man the things 
 ■which God hatli prepared for them that love Him." Such 
 fulness of meaning approaches very nearly to tliat of inspira- 
 tion, and may well lead us to tlie belief that a special 
 blessing from God rested upon the intellect and devotional 
 instinct of the original writer. 
 
 Intkoit. — It is God that maketh men to be of one mind in 
 an house. Ho will give strength and power imto His people. 
 Ps. Let God arise, and let His enemies be scattered : let 
 them also that hate Him flee before Him. Glory be. 
 
 THE TWELFTH SUNDAY AFTER TRINITY. 
 
 The contrast between the Old and New Dispensations is 
 vividly set forth in the Gospel and Epistle for this Sunday. 
 Glorious as the former was in its origin and in its continuation, 
 it was a ministration of cundenmatitju, witli sacrifices of 
 atonement, but with no sacraments of life. The Incarnation
 
 Cf)C Cfjirtcentf) %imDap after Crinitp. 
 
 H3 
 
 " 5, ^. ^. as P. B. 
 Korriait. I.ukei7, 
 11.19. 
 
 Jzaslerti. Matt, 
 21. 33-42. 
 
 ■ THE GOSPEL. S. M 
 
 r "TESUS,] departing from the coasts of Tyre 
 LtJ and Sidon, came unto the sea of Galilee, 
 through the midst of the coasts of Decapolis. 
 And they bring unto Him one that tvas deaf, 
 and had an impediment in his speech ; and they 
 beseech Him to put His hand upon him. And 
 He took him aside from the multitude, and put 
 His fingers into his ears, and He spit, and 
 touched his tongue ; and looking up to heaven, 
 He sighed, and saith unto him, Ephphatha, that 
 
 k vii. 31-37. 
 is, Be opened. And straightway his ears were 
 opened, and the string of his tongue was loosed, 
 and he spake plain. And He charged them that 
 they should tell no man : but the more He 
 charged them, so much the more a great deal 
 they published it; and were beyond measure 
 astonished, saying. He hath done all things well ; 
 He maketh both the deaf to hear, and the dumb 
 to speak. 
 
 THE Thirteenth Sunday after Trinity. 
 
 Dominica XIII. post Trinitatcm. 
 
 THE COLLECT. 
 ALMIGHTY and merciful God, of Whose only 
 -^-J- gift it Cometh that Thy faithful people do 
 unto Thee true and laudable service ; Grant, we 
 beseech Thee, that we may so faithfully serve 
 Thee in this life, that we fail not finally to attain 
 Thy heavenly promises ; through tlie merits of 
 Jesus Christ our Lord. Amen. 
 
 » 5.13 
 
 IS- 
 
 Grejr. i 
 
 super 
 
 populuiii. 1 
 
 
 XIV. 
 
 post 
 
 Pent. 
 
 Leo. 
 
 Mur. 
 
 '. 37'. 
 
 591; i 
 
 170. 
 
 *ORATIO. 
 
 OMNIPOTENS et misericors Deus, de Cujus 
 munere venit, ut Tibi a fidelibus Tuis digne 
 et laudabiliter serviatur, tribue nobis, cjussumus, 
 ut ad promissiones Tuas sine offensione curramus. 
 Per DoMiNUM nostrum. 
 
 'THE EPISTLE. Gal. iii. 16-22. 
 
 TO Abraham and his seed were the promises 
 made. He saith not, And to seeds, as of 
 many ; but as of one ; And to thy Seed, which is 
 Christ. And this I say, That the covenant that 
 was confirmed before of God in Christ, the Law, 
 which was four hundred and thirty years after, 
 cannot disannul, that it should make the promise 
 of none efi'ect. For if the inheritance he of the 
 Law, it is no more of promise ; but God gave it 
 to Abraham by promise. Wherefore then serveih 
 the Law 1 It was added because of transgres- 
 
 c S. a. fi.asP. n. 
 
 Konian. Gal. 5. 
 16.34. 
 
 Eastern. 2 Cor. 
 1. 21—2. 4. 
 
 sions, till the Seed should come, to Whom the 
 promise was made ; and it was ordained by 
 angels in the hand of a mediator. Now a 
 mediator is not a mediator of one ; but God is 
 one. Is the Law then against the promises of 
 God 1 God forbid : for if there had been a law 
 given which could have given life, verily righteous- 
 ness should have been by the Law. But the 
 Scripture hath concluded all under sin, that the 
 promise by faith of Jesus Christ might be given 
 to them that believe. 
 
 "/THE GOSPEL. S. Luke x. 23-37. 
 
 BLESSED are the eyes which see the things 
 that ye see. For I tell you. That many 
 prophets and kings have desired to see those 
 things which ye see, and have not seen them ; 
 and to hear those things which ye hear, and 
 have not heard than. And behold, a certain 
 
 '' S. S- S 
 
 as P. n. 
 
 Roman. 
 
 Malt. 6. 
 
 24-33. 
 
 
 tasttrn. 
 
 Matt. 
 
 22. 2.14. 
 
 
 Lawyer stood up, and tempted Him, saying. 
 Master, what shall I do to inherit eternal life ? 
 He said unto him. What is written in the Law? 
 how readest thou ? And he answering said, Tliuu 
 shalt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy 'strength. 
 
 of the Son of God was the origin, and the Mystical Presence 
 of Christ the continuation, of a spiritual life whicli the world had 
 not before known since the Fall. The Church of (iod had grown 
 deaf, and heard not tlie Voice from Heaven as tliat Voice had 
 been heard of old ; there was an impediment in her speech, so 
 that the Word of God did not go forth from her lips in pro- 
 phecy. The Son of God came down on eartfi, and touched her 
 by making Himself one with her through His human nature ; 
 the sigh of His Passion was followed by the "Ephphatha" of 
 the Resurrection ; and as soon as His work was perfected by 
 the looking U|) to Heaven of His Ascension and Session at the 
 right hand of God, the ears of tlie deaf wore unstopped to 
 receive the Inspiration of Pentecost, and tlic tongue of the 
 dumb loosed, so that "their sound is gone out into all lands, 
 and their words into tlio ends of the world. " The same Touch 
 of Clirist and communicatiou of grace in the communication 
 of ihat which forms part of His Person, is still the means by 
 which the Church as a corporate body, and every individual 
 member of it as a living member, is vivilied and sustained ; and 
 He Who gives spiritual ability to the ministers of the New 
 Testament, that their acts and words may be the means by 
 whieli His Presence is continued in the Cliurch, is making the 
 ministration of righteousness, even in theby-places of the earth, 
 to exceed in glory the ministration of Moses at the foot of Sinai. 
 
 Iktroit. — Haste Thee, God, to deliver me : make haste 
 to help me, O Lord. Let them be ashamed that seek after 
 
 my soul. Ps. Let them be turned backward and put to con- 
 fusion, that wish me evil. Glory be. 
 
 THE THIRTEENTH SUNDAY AFTER TRINITY. 
 
 The glory of the New Dispensation is again set forth in the 
 Scriptures for this day, but the parable of the Good Samaritan 
 comes in with singular fitness, since the Thirteenth Sumlay 
 after Trinity almost always occurs during the harvest (at some 
 time between August I7tli and September 10th), when the 
 Christian charities of social life are a subject that should 
 mingle with our thanksgivings for God's goodness in giving 
 us the fruits of the season. The parable sets forth, in it.s 
 mystical phase, tlie exceeding goodness and charity of the 
 Lortl Himself, \Vho became the good Samaritan to human 
 nature at large when it had fallen into the hands of spiritual 
 foes, had been stripped of the clothing of original righteous- 
 ness, antl left half dead in trespasses and sins. But out of 
 the love which Christ bore springs our love both to Him and 
 to our neighbour. ^Ve love Him because He lirst loved us ; 
 and our love for others is the necessary fruit of our love for 
 Him. It is the application of this principle which forms the 
 literal teaching of the parable ; the extreme case given being 
 given for that very reason to shew how extensive is the bond 
 of neighbourliness ; and how extensive, in consequence, the 
 character of the duties which sjiriug out of it. If a Jew and 
 a Samaritan are set forth for our example as neighbours in
 
 3M 
 
 Cbe jFourtcetitf) ^unDap after Crinitp. 
 
 and with all thy mind ; and tliy neighbour as 
 thyself. And He said unto him, Thou hast 
 answered right ; this do, and thou shalt live. 
 But he, willing to justify himself, said uuto Jesus, 
 And who is my neighbour 1 And Jesus answer- 
 ing said, A certain man went down from Jeru- 
 salem to Jericho, and fell among thieves, which 
 stripped him of his raiment, and wounded ki7)i, 
 and departed, leaving Iiim half dead. And by 
 chance there came down a certain Priest that 
 way, and, when he saw him, he passed by on 
 the other side. And likewise a Levite, when he 
 was at the place, came and looked on him, and 
 passed by on the other side. But a certain 
 
 Samaritan, as he journeyed, came where he was ; 
 and, when he saw him, he had compassion on 
 him, and went to him, and bound up his wounds, 
 pouring in oil and wine, and set him on his own 
 beast, and brought him to an inn, and took care 
 of him. And on the morrow, when he departed, 
 he took out two pence, and gave them to the 
 host, and said unto him. Take care of him ; and 
 whatsoever thou spendest more, when I come 
 again, I will repay thee. Which now of these 
 three, thinkest thou, was neighbour unto hi'to 
 that fell among the thieves 1 And he said. He 
 that shewed mercy on him. Then said Jesus 
 unto him. Go, and do thou likewise. 
 
 Thk Fourteenth Sunday after Trinity. 
 
 Dominica XIV. post Triniiatem. 
 
 THE COLLECT. 
 ALMIGHTY and everlasting God, give unto 
 -^^J^ us the increase of faith, hope, and charity ; 
 and, that we may obtain that which Thou dost 
 promise, make us to love that which Thou dost 
 command ; through Jesus Cueist our Loed. 
 A7iien. 
 
 " S. TS. 3Q- Greg. 
 Hebd, XV. post. 
 Pent. Leo. Mur. 
 >. 3-4. S9' ; "• '70. 
 
 " ORATIO. 
 
 OI^INIPOTENS sempiterne Deus, da nobis 
 fidei, spei, et charitatis augmentum ; et ut 
 mereamur assequi quod promittis, fac nos amare 
 quod prsecipis. Per Dominum. 
 
 *THE EPLSTLE. Gal. v. 16-24. 
 
 I SAY then, Walk in the Spirit, and ye shall 
 not fulfil the lust of the flesh. For the flesh 
 lusteth against the Spirit, and the Spirit against 
 the flesli ; and these are contrary the one to the 
 other ; so that ye cannot do the things that ye 
 would. But if ye be led of the Spirit, ye are 
 not under the law. Now the works of the flesh 
 are manifest, which are these, adultery, fornica- 
 tion, uncleanness, lasciviousness, idolatry, witch- 
 craft, hatred, variance, emulations, wrath, strife, 
 
 VS-i-?? 
 
 .1<!P. 
 
 B. 
 
 Roman. 
 
 U.il. 
 
 S- 
 
 25—6. 10. 
 
 
 
 Eastern. 
 
 2 C 
 
 or. 
 
 4- 015- 
 
 
 
 seditions, heresies, envyings, murders, drunken- 
 ness, revellings, and such like : of the which I 
 tell you before, as I have also told you in time 
 past. That they which do such things shall not 
 inherit the Kingdom of God. But the fruit of 
 the Spirit is love, joy, peace, long-sufi'ering, 
 gentleness, goodness, faith, meekness, temperance : 
 against such there is no law. And they that 
 are Christ's have crucified the flesh, with the 
 affections and lusts. 
 
 'THE GO.SPEL. S. Luke xvii. 11-19. 
 
 AND it came to pass, as Jesus went to Jeru- 
 -i^^ salem, that He passed through the midst 
 of Samaria and Galilee. And as He entered into 
 a certain village, there met Him ten men that 
 ivere lepers, which stood afar off. And they 
 lifted up their voices, and said, Jesus, Master, 
 have mercy on us. And when He saw them. He 
 said unto them. Go, shew yourselves unto the 
 priests. And it came to pass, that, as they went, 
 they were cleansed. And one of them, when 
 
 '.5-S.?! 
 
 as P. R. 
 
 Koma,,. 
 
 Luke?. 
 
 11-16. 
 
 
 r.iislfrn. 
 
 Matt. 
 
 22. 35.46. 
 
 
 he saw that he was healed, turned back, and 
 with a loud voice glorified God, and fell down 
 on his face at His feet, giving Him thanks ; and 
 he was a Samaritan. And Jesus answering said, 
 Were there not ten cleansed ? but where are 
 the nine 1 There are not found that returned 
 to give glory to God, save this stranger. And 
 He said unto him, Arise, go thy way, thy faith 
 hath made thee whole. 
 
 the Christian sense, what Christians are not neighbours to 
 each other ? 
 
 The temporal gifts of God's good Providence suggest, then, 
 an awakening of the spirit of kindliness, that those who are 
 among the less "fortunate" may be looked upon by those 
 who are more so as sent to test their practical Christianity : 
 and those who read the parable rightly can hardly fail to find 
 some occasion for an active obedience to our Lord's precept, 
 "Go, and do thou likewise." 
 
 Intkoit. — Look upon Thy covenant. Forsake not for ever 
 the souls of the poor. Arise, Lord, and maintain Thine 
 own cause, and forget not the voice of them that seek Thee. 
 Ps. God, wherefore art Thou absent from us so long : why is 
 Tliy wrath so hot against the sheep of Thy pasture? Glory be. 
 
 THE FOURTEENTH SUNDAY AFTER TRINITY. 
 The Gospel for this Sunday, like the last, is a memorial of 
 
 harvest, setting forth the duty of Christian tlianksgiving by 
 the example of the one leper out of the ten cleansed who re- 
 turned to give glory to God in Christ. Leprosy being incur- 
 able, except by a miracle, the act of our Lord is typical of 
 that continual wonder-working by which He sustains our life, 
 and gives to us the bounties of His Providence ; and the act 
 of thanksgiving suggests the recognition, at this time of the 
 year, of the hand of God prospering by its mysterious opera- 
 tion the work of man in producing the great necessary of life. 
 Such a recognition involves falling down at the feet of God in 
 thankful adoration : the absence of it leads men to depart on 
 their way unheedful of the supernatural character which is 
 involved in even the most ordinary provision for the necessi- 
 ties of life. 
 
 Introit. — Behold, God, our Defender, and look upon 
 the face of Thine Anointed. For one d.iy in Thy courts is 
 better than a thousaud. Ps. O how amiable are Thy dwell- 
 ings, Thou Lord of Hosts ! Glory be.
 
 Cf)C jFiftccntf) anD ^irtccntf) ^unnays after Crinitp. 
 
 315 
 
 The Fifteenth Sunday after Trinity. 
 
 Dominica X I', post Trinitatem. 
 
 »S. B. H. Greg. 
 Hebcl. xvi. post 
 Pent. Gclas. in. 10. 
 Mur. i. 692. 
 
 THE COLLECT. 
 
 KEEP, we be-seech Thee, O Lord, Thy 
 Church with Thy perpetual mercy : and, 
 because the frailty of man without Thee cannot 
 but fall, keep U3 ever by Thy help from all things 
 hurtful, and lead u.s to all things profitable to our 
 salvation ; through Jesus Christ our Lord. 
 Amen. 
 
 *THE EPISTLE. 
 
 YE see how large a letter I have written unto 
 you with mine own hand. As many as 
 desire to make a fair shew in the fle.sh, they 
 constrain you to be circumcised ; only lest they 
 should suffer persecution for the cross of Christ. 
 For neither they themselves who are circumcised 
 keep the law ; but desire to have you circumcised, 
 that they may glory in your flesh. But God 
 forbid that I should glory, save in the cross of 
 our Lord Jesus Christ, by Whom the world is 
 
 "ORATIO. 
 
 CUSTODI, quEesumus, Domine, ecclesiam 
 Tuain propitiatione perpetua ; et quia sine 
 Te labitur humana mortalitas, Tuis semper auxiliis 
 et abstrahatur a noxiis, et ad salutaria dirigatur. 
 Per. 
 
 Gal. vi. 11-lS. 
 
 i S. g. |§. Gal. 
 5. 2S— '■ ">■ 
 Kot/iati. Epil. 3. 
 1321. 
 hiis:ern. 2 Cor. 
 
 crucified unto me, and I unto the world. For 
 in Christ Jesus neither circumcision availetli 
 any thing, nor uncircumcision, but a new crea- 
 ture. And as many as walk according to this 
 rule, peace be on them, and mercy, and upon 
 the Israel of God. From henceforth let no 
 man trouble me ; for I bear in my body the 
 marks of the Lord Jesus. Brethren, the grace 
 of our Lord Jesus Christ be with your spirit. 
 Amen. 
 
 'THE GOSPEL. S. Matt. vi. 24-34. 
 
 ~^rO man can serve two master.s : for either 
 -i-^ he will hate the one, and love the other ; 
 or else he will hold to the one, and despise the 
 other. Ye cannot serve God and !Mammon. 
 Therefore I say unto you, Take no thought for 
 your life, what ye shall eat, or what ye shall 
 drink ; nor yet for your body, what ye shall put 
 on : Is not the life more than meat, and the body 
 than raiment 1 Behold the fowls of the air ; for 
 they sow not, neither do they reap, nor gather 
 into barns ; yet your heavenly Father feedeth 
 them. Are ye not much better than they] 
 Which of you by taking thought can add one 
 cubit unto his stature ? And why take ye thought 
 for raiment 1 Consider the lilies of tlie field how 
 they grow : they toil not, neither do they spin : 
 
 ■ l-fi 
 
 Matt. 
 Luke 14. 
 Matt. 
 
 and yet I say unto you, That even Solomon in 
 all his glory was not arrayed like one of these. 
 Wherefore, if God so clothe the grass of the field, 
 which to-day is, and to-morrow is cast into the 
 oven ; skaU He not much more clothe you, ye 
 of little faith 1 Therefore take no thought, say- 
 ing. What shall we eat ] or what shall we drink 1 
 or wherewithal shall we be clothed ? (for after all 
 these ihuif/s do the Gentiles seek :) for your 
 heavenly Father knoweth that ye have need of 
 all these things. But seek ye first the Kingdom 
 of God, and His righteousness, and all these 
 things shall be added unto you. Take therefore 
 no th(.iught for the morrow ; for the morrow shall 
 take thought for the things of itself : sufiScient 
 unto the day is the evil thereof. 
 
 THE Sixteenth Sunday after Trinity. 
 
 Dominica X VI. post Trinitatem. 
 
 THE COLLECT. 
 
 OLORD, we beseech Thee, let Thy continual 
 pity cleanse and defend Thy Church ; and 
 because it cannot continue in safety without Thy 
 succour, preserve it evermore by Thy help and 
 goodness ; through Jesus Christ our Lord. 
 Amen. 
 
 't&.TS 
 
 IB- 
 
 Crcff. 1 
 
 IIcbiT 
 
 ^VII. 
 
 post 
 
 Pent. 
 
 :;ei« 
 
 111. 11. 
 
 Mur. i 
 
 652. 
 
 
 ■'ORATIO. 
 
 ECCLESIAM Tuam, quKsumus, Domine, 
 miseratio continuata mundct et muniat ; 
 et quia sine Te non potest salva consistere, Tuo 
 semper munere gubernetur. Per DoiiiNUM. 
 
 THE fifteenth SUNDAY AFTER TRINITY. 
 
 The Gospel for this Sunday is also a harvest Gospel, point- 
 ing out that true Christian forotliought is that which is 
 intimately associated with dependence on the Providence of 
 God. When the stores of the principal provision for the year 
 are gathered in, then comes the lesson taught by Christ's own 
 words, that Bowing, .and reaping, and gathering into barns, is 
 not the chief work of a Christian's life ; and that God's bounty, 
 which feeds the birds of the .air, and clothes the lilies of tlie 
 field by other means than their own toil, is the same bounty 
 which is feeding and clothing us htj means of onr toil. Foro- 
 tliought in respect to such things should therefore be a fore- 
 thought which is consistent with trust in God, and with seek- 
 ing first the things of His Kingdom. 
 
 iNTlioir. — l;ow down Thine ear, O Lord, and hear mo. 
 
 My God, save Thy servant that putteth his trust in Thee. 
 Be merciful unto me, for I will call daily upon Thee. Pa. 
 Comfort the soul of Tliy servant : for unto Thee do I lift up 
 my soul. Glory be. 
 
 THE SIXTEENTH SUNDAY AFTER TRINITY. 
 
 The compassion of Christ is illustrated by the Gospel of 
 this Sunday, which is that narrating the restoration to life of 
 the widow's son ; the pity of the Father is besought for tlic 
 Church ; and the earnest prayer of St. Paul in the Epistle 
 exemplifies the spirit in which such a prayer should be ofl'ered, 
 as well as the nature of the blessings to be prayed for. 
 
 Onr Lord's meeting with the funeral procession at the gate 
 of tlie city m.ay bo taken .as a beautiful precedent for tho 
 custom ordered in the second Rubric of the Burial Service : 
 and when mourners hear Christ's ministers, ou such an occa-
 
 3i6 
 
 ^i)C ^cijcntccntf) ^unDap after Crinitp. 
 
 'THE EPISTLE. 
 
 I DESIRE that ye faint not at my tribulations 
 for you, which is your glory. For this cause 
 I bow my knees unto the Eather of our Loed 
 Jesus Christ, of Whom the whole family in 
 heaven and earth is named, that He would grant 
 you, according to the riches of His glory, to be 
 strengthened with might by His Spirit in the 
 inner man ; that Christ may dwell in your hearts 
 by faith ; that ye, being rooted and grounded in 
 love, may be able to comprehend with all saints, 
 
 ■ S-IS- 
 
 as p. B. 
 Eph. 4. 
 
 Ephes. iii. 13-21. 
 
 what is the breadth, and length, and depth, and 
 height ; and to know the love of Christ, which 
 passeth knowledge, that ye might be filled with 
 all the fulness of God. Now unto Him that is 
 able to do exceeding abundantly above all that 
 we ask or think, according to the power that 
 worketh in us, unto Him be glory in the Church 
 by Christ Jesus, throughout all ages, world 
 without end. Amen. 
 
 *THE GOSPEL. S. Luke vii. Il-IT. 
 
 AND it came to pass the day after, that Jesus 
 -^^ went into a city called Nain ; and many 
 of His disciples went with Him, and much people. 
 Now when He came nigh to the gate of the 
 city, behold, there was a dead man carried out, 
 the only son of his mother, and she was a widow; 
 and much people of the city was with her. And 
 when the Lord saw her, He had compassion on 
 her, and said imto her. Weep not. And He came 
 and touched tlie bier, (and they that bare him 
 
 •• s. s. m- 
 
 Luke 1 
 
 7. II-16. 
 
 
 Komiin. Matt.rs, | 
 
 35.46. 
 
 
 i.ij.vr^i. 
 
 Matt. 
 
 15. 21-28. 
 
 
 stood still,) and He said. Young man, I say uiito 
 thee, Arise. And he that was dead sat up, and 
 begau to speak : and He delivered him to his 
 mother. And there came a fear on all, and they 
 glorified God, saying. That a great Prophet is 
 risen up among us, and that God hath visited 
 His people. And this rumour of Him went forth 
 throughout all Judsea, and throughout all the 
 region round about. 
 
 The Seventkknth Sunday after Trinity. 
 
 Dominica X VII. 2>o^t Trinitatem. 
 
 THE COLLECT. 
 
 IORD, we pray Thee that Thy grace may 
 ■^ always prevent and follow us, and make 
 us continually to be given to all good works ; 
 through Jesus Christ our Lord. Amen. 
 
 c S. g. |l). Greg. 
 Orationes Quotidi- 
 an.-B. Mur. ii. 172. 
 
 d'^. 5§. omit "sem- 
 per." 
 
 'OEATIO. 
 
 TUA nos, DoMiNE, quKsumus, gratia ''semper 
 et prieveniat et sequatur ; ac bonis operibus 
 jugiter praestet esse inteutos. Per Dominum. 
 
 'THE EPISTLE. Ephes. iv. 1-6. 
 
 T THEREEORE the prisoner of the Lord 
 -L beseech you, that ye walk worthy of the 
 vocation wherewith ye are called, with all lowli- 
 ness and meekness, with long-suffering, forbearing 
 one another in love ; endeavouring to keep the 
 
 ' S. S. S- 
 
 asP. B. 
 
 Ronan. 
 
 iCor.i. 
 
 4-3. 
 
 
 Eastern. 
 
 2 Cor. 
 
 9. 6-1I. 
 
 
 I 
 
 'THE GOSPEL. 
 
 T came to pass, as Jesus went into the house /». S.IS-kp. u. 
 of one of the chief Pharisees to eat bread on 
 
 the sabbath-day, that they watched Him. And 
 behold, there was a certain man before Him which 
 
 unity of the Spirit in the bond of peace. There 
 is one body, and one Spirit, even as ye are called 
 in one hope of your calling ; one Lord, one faith, 
 one baptism, one God and Father of all. Who is 
 above all, and through all, and in you all. 
 
 S. Lukexiv. 1-11. 
 
 had the dropsy. And Jesus answering spake 
 unto the Lawyers and Pharisees, saying, Is it 
 lawful to heal on the sabbath-day ? And they 
 held their peace. And He took him, and healed 
 
 sioii, saying, "I am the Resurrection and the Life," they may 
 remember with thankful hope that tliese are the words of Him 
 Who, saying, "Weep not . . . came and touched the bier," 
 and said also, " Young man, I say unto thee, Arise." 
 
 In'tp.oit. — Be merciful unto me, Lord, for I will call daily 
 upon Thee. For Thou, Lord, art good and gracious, and of 
 great mercy unto all them that call upon Thee. Ps. Bow 
 down Thine ear, Lord, and hear me, for I am poor aud in 
 misery. Glory be. 
 
 THE SEVENTEENTH SUNDAY AFTER TRINITY. 
 
 The idea of the Epistle and Gospel for this Sunday appears 
 to be that of gaining liberty and victory through becoming tlie 
 humble servants of Christ. St. Paul writes out of his prison, 
 " I the prisoner of the Lord," as lie writes in another place. 
 " Remember my bonds : " and one who was in tlie bonds of 
 an infirmity was brouglit to Christ, "and He took liim, and 
 healed him, and let him go," setting him free from his disease 
 on the instant in a manner which cannot be explained by 
 physiological science. Afterwards our Lord speaks of the 
 humane work of setting free on the Sabbath an ox or an ass 
 that had fallen into a pit ; and of one being bidden to go up 
 higher through liis humility in taking the lowest room at a 
 wedding feast. All these may be taken as illustrations of the 
 w.ay in whicli our Lord's service becomes perfect freedom to 
 those who humbly take His yoke upon them. Tliey offer also 
 
 a further illustration of the principle stated in the end of the 
 Epistle, " There is one body and one Spirit, even as ye are 
 called in one hope of your calUng ; one Lord, one faith, one 
 baptism, one God and Father of all, Who is above all, and 
 through all, and in you all. " This principle is of a restrictive 
 character : bringing the world out of a free worship of many 
 gods to the worship of One ; limiting it to one faith, and to 
 one only means of initiation into the family of the one God. 
 The idea conveyed is one of a bondage to rule and law which 
 leaves no room for invention or ^^ ild developement and specu- 
 lation. But as Christ reigned from His Cross ; as St. Paul 
 governed the churches of Ephesus and other cities from his 
 prison in Rome ; as one who sits down in the lowest room 
 will hear the Host say to him, "Friend, go up higher;" so 
 limitations and restrictions of this kind are a means of real 
 spiritual freedom, however much they may seem an irksome 
 bondage to those who regard them superficially. The Chris- 
 tian who worships the One God is more free than the heathen 
 who worshipped many ; and the believer in a Faitli once for 
 all given is more free than he who is continually looking for 
 new developemeuts and open to the bondage of every novel 
 speculation. 
 
 IxTROlT. — Righteous art Thou, Lord, and true is Thy 
 judgement. deal Thou with me according unto Thy mercy. 
 Ps. Blessed are the undetiled iu the way, who walk in the 
 law of the Lord. Glory be.
 
 Cfje Cigbtcent!) antj Jl3inctccntD ^unDaj?0 after Crinitj). 
 
 317 
 
 him, and let him go ; and answered them, saying, 
 Which of you shall have an ass, or an ox, fallen 
 into a pit, and will not straightway pull him out 
 on the sabbath-day ? And they could not answer 
 Him again to these things. And He put forth a 
 parable to those which were bidden, when He 
 marked how they chose out the chief rooms, say- 
 ing unto them, When thou art bidden of any man 
 to a wedding, sit not down in the highest room ; 
 lest a more honourable man than thou be bidden 
 
 of him ; and he that bade thee and him come and 
 say to thee. Give this man place ; and thou begin 
 with shame to take the lowest room. But when 
 thou art bidden, go and sit down in the lowest 
 room ; that, when he that bade thee cometh, he 
 may say unto thee. Friend, go up higher : then 
 shalt thou have worship in the presence of them 
 that sit at meat with thee. For whosoever 
 exalteth himself shall be abased ; and he that 
 humbleth himself shall be exalted. 
 
 Thk Eighteenth Sunday after Trinity. 
 
 Dominica XVIII. post Trinilatcm. 
 
 THE COLLECT. 
 
 10RD, we beseech Thee, grant Thy people 
 ■i grace to withstand the temptations of the 
 world, the flesh, and the devil, and with pure 
 hearts and minds to follow Thee the only God ; 
 through Jesus Christ our Lord. Amen. 
 
 xS.^ 
 
 ©• 
 
 Ores;. 
 
 HebcT 
 
 
 post 
 
 Pent. 
 
 ;elas 
 
 iii. n. 
 
 al. "p 
 
 uro corde." I 
 
 Mur. 1 
 
 693. 
 
 i. >n- 
 
 "ORATIO. 
 
 DA, qusesumus, Domine, populo Tuo diabolica 
 vitare contagia, et Te solum Deum pura 
 mente sectari. Per. 
 
 'THE EPISTLE. 1 Cor. i. 4-8. 
 
 I THANK my God always on your behalf, for 
 the grace of God which is given you by 
 Jesus Christ ; that in every thing ye are enriched 
 by Him, in all utterance, and in all knowledge ; 
 even as the testimony of Christ was confirmed 
 
 'THE GOSPEL. 
 
 WHEN the Pharisees had heard that Jesus 
 had put the Sadducees to silence, they 
 were gathered together. Then one of them, 
 which was a Lawyer, asked Him a qiiestion, 
 tempting Him, and saying. Master, which is the 
 great commandment in the Law? Jesus said 
 unto him. Thou shalt love the Lord thy God 
 with all thy heart, and with all thy soul, and with 
 all thy mind. This is the first and great com- 
 mandment. And the second is like unto it. 
 Thou shalt love thy neighbour as thyself. On 
 these two commandments hang all the Law 
 
 /•z.s-m 
 
 as P. D. 
 
 
 Eph. 4. 
 
 2^-28. 
 
 
 Eastern. 
 
 2 Cor. 
 
 II. 31—13. 
 
 9. 
 
 in you ; so that ye come behind in no gift ; wait- 
 ing for the coming of our Lord Jesus Christ, 
 "Who shall also confirm you unto the end, that 
 ye may he blameless in the day of our Lord 
 Jesus Christ. 
 
 S. Matt. xxii. 34-46. 
 
 ' S. 1@. 1§. Matt. 
 22. 35^46. 
 Roman. Matt. 22. 
 
 and the Prophets. While the Pharisees were 
 gathered together, Jesus asked them, saying, 
 What think ye of Christ ? whose Son is He 1 
 They say unto Him, The son of David. He 
 saith unto them. How then doth David in spirit 
 call Him Lord, saying. The Lord said unto my 
 Lord, Sit Thou on My right hand, till I make 
 Thine enemies Thy foot-stool 1 If David then 
 call Him Lord, how is He his son 1 And no 
 man was able to answer Him a word; neither 
 durst any man from that day forth ask Him any 
 more questions. 
 
 The Nineteenth Sunday after Trinity. 
 
 Dominica XIX. jiost Trinitatem. 
 
 THE COLLECT. 
 
 OGOD, for as much as without Thee we arc 
 not able to please Thee ; Mercifully grant, 
 that Thy Holy Spirit may in all things direct 
 and rule our hearts ; through Jesus Christ our 
 Lord. Amen. 
 
 rfS. 10. ffi. Greg. 
 Hcbd. xxi[. post 
 I'eiit. Gelas. iii. 
 14. Mur. i. 693, ii. 
 
 ''ORATIO. 
 
 D I RIG AT corda nostra, qufesumus, Domine, 
 Ture miserationis operatio ; quia Tibi sine 
 Te placere non possumus. Per Dominum nos- 
 trum. 
 
 THE EIGHTEENTH SUNDAY AFTER TRINITY. 
 
 Two comprehensive Christian formulae are given in the 
 Gospel and tlie Collect for this Sunday. Tliat in the former 
 seta forth the whole duty of the .servant of ChrLst, "Thou 
 shalt love the Lord thy God with all thy heart, and with .all 
 thy soul, and with all thy mind," and " thou shalt love thy 
 neighbour as thyself." The formula of the English Collect is 
 tliat familiar one of "the world, the flesh, and the devil," 
 which represents all the temptations to which a Christian is 
 liable. To these may also be added the words of the Flpistle, 
 "waiting for the coming of our Lord Jesus Christ," as .an 
 expression which comprehensively states the whole object of 
 the Christian life. The duties, the diiliculties, and the pur- 
 pose of the Cliristian life are thus made the subjects of com- 
 memoration and prayer ; and the connection of each with the 
 grace of God and the Person of Christ is illustrated by the 
 words of St. Paul in the Epistle, and of our Lord in His con- 
 futation of the unbelievers as narrated in the Gospel. 
 
 Intkoit. — Ciive peace, Lord, to them that wait for Thee, 
 and let Thy prophets be found faithful. Hear the prayers of 
 Thy servant, and of Thy people Israel. Ps. I w,as glad when 
 they said unto me, We will go into the house of the Lord. 
 Glory be. 
 
 THE NINETEENTH SUNDAY AFTER TRINITY. 
 
 The forsaking of sins, and the forgiveness of sins, are the 
 subjects of the Epistle and Gospel for this Sunday. St. Paul 
 writes to the lOphesiaus in much detail concerning the Chris- 
 tian moral law, and shews its relation to the newness of nature 
 which belongs to those who are new born by Baptism into 
 Christ. In the miracle by which our Blessed Lord restored 
 to life the dead limbs of a paralytic this change from the old 
 man to the new man is vividly illustrated, \Ve also see in 
 the circumstances attending this mir.acle two other illustrations 
 of the relation between our I^ord and His jieople. First, in 
 His words, "Thy sins be forgiven Thee." He shews that His 
 forgiveness is the highest good that can be desired on earth ;
 
 ;i8 
 
 Cf)e CtDcntictb ^unDap after Crinitp. 
 
 "THE EPISTLE. Eplies. 
 
 THIS I say therefore, and testify in the Lord, 
 that ye henceforth walk not as other Gen- 
 tiles walk, in the vanity of their mind ; Iiaving 
 the understanding darkened, being alienated from 
 the life of God through the ignorance that is in 
 them, because of the blindness of their heart : 
 who, being past feeling, have given themselves 
 over unto lasciviousness, to work all unclean- 
 ness with greediness. But ye have not so learned 
 Christ ; if so be that ye have heard Him, and 
 have been taught by Him, as the truth is iu 
 Jesus : that ye put ofl', concerning the former con- 
 versation, the old man, which is corrupt accord- 
 ing to the deceitful lusts ; and be renewed in 
 the spirit of your mind ; and that ye put on the 
 new man, which after God is created in righteous- 
 ness and true holiness. Wherefore, putting away 
 lying, speak every man truth with his neighbour: 
 
 "S. g.?!. Eph. 
 
 4. S3-=3. 
 Roman. Eph. 5. 
 
 liastent, Cal. i, 
 n-iSi. 
 
 iv. 17-32. 
 
 for we are members one of another. Be ye angry 
 and sin not : let not the sun go down upon your 
 wrath : neither give place to the devil. Let him 
 that stole steal no more ; but rather let him 
 labour, working with Ids hands the thing tvhich 
 is good, that he may have to give to him that 
 needeth. Let no corrupt communication proceed 
 out of your mouth, but that which is good to the 
 use of edifying, that it may minister grace unto 
 the hearers. And grieve not the Holy Spirit 
 of God, whereby ye are sealed unto the day of 
 redemption. Let all bitterness, and wrath, and 
 anger, and clamour, and evil-speaking, be put 
 away from you, with all malice. And be ye 
 kind one to another, tender-hearted, forgiving 
 one another, even as God for Christ's sake hath 
 forgiven you. 
 
 Rotnatt. 
 
 *THE GOSPEL, 
 r ~rESUS] entered into a ship, and passed over, 
 L?J and came into His own city. And behold, 
 they brought to Him a man sick of the palsy, 
 lying on a bed. And Jesus, seeing their faith, 
 said unto the sick of the palsy, Son, be of good 
 cheer, thy sins be forgiven thee. And behold, 
 certain of the scribes said within themselves. 
 This man blasphemeth. And Jesus, knowing 
 their thoughts, said, Wherefore think ye evil in 
 
 , asP. D. 
 John 4' 
 
 S. Matt. ix. 1-8. 
 
 your hearts ? For whether is easier to say. Thy 
 sins be forgiven thee ? or to say. Arise, and walk ? 
 But that ye may know that the Son of Man hath 
 power on earth to forgive sins, (then saith He to 
 the sick of the palsy,) Arise, take up thy bed, 
 and go unto thine house. And he arose, and 
 departed to his house. But when the multi- 
 tudes saw it, they marvelled, and glorified God, 
 Which had given such power unto men. 
 
 THE Twentieth Sunday after Trinity 
 
 Dominica XX. post Trinitatem. 
 THE COLLECT. 
 
 O ALMIGHTY and most merciful God, of 
 Thy bountiful goodness keep us, we beseech 
 Thee, from all things that may hurt us ; that 
 we, being ready both in body and soul, may 
 cheerfully accomplish those things that Thou 
 wouldest have done ; through Jesus Christ our 
 Lord. A7)ien. 
 
 &.f-m- 
 
 Grcfj. 
 
 HebH: 
 
 xxiii 
 
 post. 
 
 Pent. 
 
 Ohs 
 
 III. 15. 
 
 Mur. i 
 
 694, 
 
 1. 174. 
 
 'ORATIO. 
 
 OMNIPOTEXS et misericors Deus, universa 
 nobis adversantia propitiatus exclude ; ut 
 mente et corpore pariter expediti, quje Tua sunt 
 liberis mentibus exequamur. Per Dominum. 
 
 ''THE EPISTLE 
 
 SEE then that ye walk circumspectly, not as 
 fools, but as wise, redeeming the time, 
 because the days are evil ^Vherefore be ye not 
 unwise, but understanding what the will of the 
 Lord is. And be not drunk with wine, wherein 
 is excess ; but be filled with the Spirit ; speak- 
 
 Rornan. 
 10-17. 
 hastern. 
 
 16-20. 
 
 .asP.B. 
 Epli. 6. 
 
 Ephes. V. 15-21. 
 
 ing to yourselves in psalms, and hymns, and 
 spiritual songs ; singing and making melody in 
 your heart to the Lord ; giving thanks always 
 for all things luito God and the Father, in the 
 Name of our Lord Jesus Christ ; submitting 
 yourselves one to another in the fear of God. 
 
 and that although He may also see fit to say, " Arise, and 
 walk," it is this blessing that is to be sought before all others. 
 Secondly, His peculiar expression, " tliat the Son of Man 
 hath power on eartli to forgive sins," shews that this power, 
 wliich originates only in the Godhead (as the Scribes truly 
 thought), extended to the human nature of our Lord, that 
 sins might be forgiven on earth as well as at the last judge- 
 ment before the tlirone of God. These words tluis contain a 
 statement of tlie whole principle of Absolution. 
 
 Introit.— I am the Saviour of My people, saith the Lord : 
 out of whatsoever tribulation they call unto Me, I will hear 
 them, and I will be their Lord for ever. Ps. Hear My law, 
 O My people : incline your ears unto the words of My mouth. 
 Glory be. 
 
 THE TWENTIETH SUNDAY AFTER TRINITY. 
 
 The prophetic parable of the ilarriage Supper of the Only- 
 begotten is the subject of the Gospel for this Sunday : and to 
 
 it may be referred the words of the Collect, "that we, being 
 ready both in body and soul, may cheerfullj' accomplish those 
 things that Thou wouldest have done. " The Epistle seems to 
 be chosen as an illustration of the festivity of Christ's King- 
 dom, in which the sensual pleasures of heathen rites are 
 superseded by the psalms and hymns and spiritual songs of 
 Divine worship, which is chiefly made up of singing and making 
 melody to the Lord, and is ever consecrated by the " giving 
 of thanks," or offering of the Holy Eucliarist, to God the 
 Father, in the Name of our Lord Jesus Clirist. Of this latter, 
 as well as of the call of the Jews and the Gentiles, and the 
 final marriage supper of the Lamb in Heaven, the Gospel 
 ought to be interpreted ; and it is so applied in the second 
 Exhortation to the Holy Communion. 
 
 Introit. — In all the things that Thou hast brought upon 
 us, Lord, Thou hast executed true judgement ; for we have 
 sinned, and have not obeyed Thy commandments. Yet give 
 glory to Th}' Name, and do to us according to the multitude
 
 €i)t Croentp^fi'rst ^imDay after Crinitp. 
 
 319 
 
 
 J-asiern 
 
 "THE GOSPEL, 
 r TESUS said,] The Kingdom of Heaven is like | 
 \-t) unto a certain king, which made a marriage 
 for his son; and sent forth his servants to call 
 them that were bidden to tlie wedding ; and 
 they would not come. Again, he sent forth 
 other servants, saying, Tell them which are 
 bidden, Behold, I have prepared my dinner ; my 
 oxen and mt/ fatlings (u-e killed, and all things 
 are ready ; come unto the marriage. But they 
 made light of it, and went their ways, one to 
 his farm, another to his merchandise : and the 
 remnant took his servants, and entreated than 
 spitefully, and slew them. But when the king 
 heard thereof, he was wroth ; and he sent forth 
 his armies, and destroyed those murderers, and 
 burnt up their city. Then saith he to his ser- 
 
 I. as p. B. 
 
 Matt. 18. 
 
 S. Matt. xxii. M-i. 
 
 vants, The wedding is ready, but they which were 
 bidden were not worthy. Go ye therefore into 
 the high-ways, and as many as ye shall find bid 
 to the marriage. So those servants went out 
 into the high-ways, and gathered together all, 
 as many as they found, both bad and good ; and 
 the wedding was furnished with guests. And 
 when the king came in to see the guests, he 
 saw there a man which had not on a wedding- 
 garment. And he saith unto him. Friend, how 
 camest thou in hither, not having a wedding- 
 garment 1 And he was speechless. Then said 
 the king to the servants. Bind him hand and foot, 
 and take him away, and cast him into outer dark- 
 ness: there shall be weeping and gnashing of 
 teeth. For many are called, but few are chosen. 
 
 The One-and-Twentieth Sunday after Trinity. 
 
 Dominica XXI. post Trinitatem. 
 
 THE COLLECT. 
 
 &RANT, we beseech Thee, merciful Lord, to 
 Thy faithful people pardon and peace, that 
 they may be cleansed from all their sins, and 
 serve Theo with a quiet mind ; through Jesus 
 Cheist our LoKD. Amen. 
 
 »S.?3.K. Gre,. [ *ORATIO. 
 
 Pent, ceias.iii. It | | ARGIRE, quoBsumus, DoMiNE, fidelibus Tuis 
 
 Mur. i. 694, ii. 174. 
 
 f immincntibus. 
 
 indulgentiam placatus et pacem ; ut pari- 
 ter ab omnibus 'mundentur ofiensis, et secura Tibi 
 mente deserviant. Per. 
 
 ''THE EPISTLE. 
 
 MY brethren, be strong in the Lord, and in 
 the power of His might. Put on the whole 
 armour of God, that ye may be able to stand 
 against the wiles of the devil. For we wrestle 
 not against flesh and blood, but against princi- 
 palities, against powers, against the rulers of the 
 darkness of this world, against spiritual wicked- 
 ness in high places. Wherefore take unto you 
 the whole armour of God, that ye may be able 
 to withstand in the evil day, and, having done 
 all, to stand. Stand therefore, having your loins 
 girt about with truth ; and having on the breast- 
 plate of righteousness ; and your feet shod with 
 
 rfS.IS.i;. Epii. 
 
 6. 10-17. 
 
 Romatt. Phil, r. 
 6-11. 
 
 Eastern, Gal. 6. 
 11-18. 
 
 Ephes. vi. 10-20. 
 
 the preparation of the Gospel of peace ; above 
 all, taking the shield of faith, •wherewith ye shall 
 be able to quench all the fiery darts of the wicked; 
 and take the helmet of salvation, and the sword 
 of the Spirit, which is the Word of God : pray- 
 ing always with all prayer and supplication in 
 the Spirit, and watching thereunto with all per- 
 severance, and supplication for all saints ; and 
 for me, that utterance may be given unto me, 
 that I may open my mouth boldly, to make 
 known the mystery of the Gospel, for which I 
 am an ambassador in bonds ; that therein I may 
 speak boldly, as I ought to speak. 
 
 'THE GOSPEL. S. John iv. 46-54. 
 
 THERE was a certain nobleman, whose son 
 was sick at Capernaum. When he heard 
 that Jesus was come out of Judasa into Galilee, 
 he went unto Him, and besought Him that He 
 would come down and heal his son ; for he was 
 at the point of death. Then said Jesus unto 
 
 - s. 1- IP 
 
 4- 46-53- 
 Rcmatt. 
 
 Jolm 
 Matt. 22. 
 
 15-21. 
 i- astern. 
 
 Luke 8. 
 
 5-.6. 
 
 him. Except ye see signs and wonders,! ye will 
 not believe. The nobleman saith unto Him, Sir, 
 come down ere my child die. Jesu.s saith unto 
 him. Go thy way, thy son liveth. And the man 
 believed the word that Jesus had spoken unto 
 him, and he went his way. And, as he was now 
 
 of Thy mercies. P.i. Great is the Lord, and highly to bo 
 praiaed : in the city of our God, even upon His holy hill. 
 Glory be. 
 
 THE TWENTY-FIRST SUNDAY AFTER TRINITY. 
 
 The connection between the Epistle for tliis Sund.ay, which 
 is tliat beautiful p.assage wherein St. Paul describes the whole 
 armour of G<id, and the Gospel, in which is given the narra- 
 tive of our Lord healing the nobleman's son, appears to lie 
 cliiefly in the words "above all, taking the shield of faith." 
 The hard, unimpressible generation of tlie .Jews, among" whom 
 our Lord came, would not believe in "signs and wonders" on 
 any evidence but that of their senses ; and this placed a bar 
 in the way of His blessing, so that Ho sometimes could not 
 do miglity works anu>ng them, because there was no co-opera- 
 tiiin of faith on their jiartwitli power on His. The nobleman 
 vvliose child was healed at a long dist.ance by the will of 
 Christ was a conspicuous illustration of tlie opposite type of 
 character. He believed, in the face of all imi^robabilities, 
 because he knew that the holy Jesus wag not ono to say that 
 
 wliich was not true. To such minds faith in Christ is a shield 
 indeed against the fiery darts of the Wicked One ; for their 
 belief enables Him to do signs and wonders of a sjiiritnal 
 nature, and establishes a [rower of co-operation between the 
 weak servant and the Almighty Lord. Thus not only is 
 faith a defence against the enemy of souls, but it draws down 
 Christ Himself to be a " Defence and a Shield ; " so that they 
 can s.ay, "The Lord is my Saviour, my God, and my might, 
 in Whom I will trust, my buckler, the horn also of my salva- 
 tion, and my refuge." As humble service of Christ is the 
 most perfect freedom, because it frees from the bondage of the 
 Evil One, so humble faith in Christ, the spirit which s.ays not 
 "seeing is believing," but, "Lord, I believe, hcl)) Thou mine 
 unbelief," is the surest path to the revelation of the signs and 
 wonders of His kingdom. 
 
 Intuoit. — Loril, tho whole world is in Thy power, and 
 there is no man that can gainsay Thee. For Thou liast made 
 heaven and earth, and all the wondrous things under tho 
 heaven. Thou .art Lord of .all, P.i. Blessed are the undefilcd 
 in the way, who walk in the law of the Lord, Glory be.
 
 ;2o Cbe CtDcntp^scconD anD Ctocnti?=tf)irD ^unDaps after Crinitg. 
 
 going clown, liis servants met him, cind told him, 
 saying, Tliy son liveth. Then enquired he of 
 them the hour when he began to amend : and 
 they said unto him. Yesterday at the seventh 
 hour the fever left him. So the father knew 
 
 that it was at the same hour, in the which Jesus 
 said unto him. Thy son liveth ; and himself 
 believed, and his whole house. This is again the 
 second miracle that Jesus did, when He was come 
 out of Judsea into Galilee. 
 
 The T-wo-and-Twentieth Sunday after Trinity. 
 
 Dominica XXII. 2}0st Trinitatem. 
 
 THE COLLECT. 
 
 IOED, -we beseech Thee to keep Thy house- 
 -i hold the Church in continual godliness ; 
 that through Thy protection it may be free from 
 all adversities, and devoutly given to serve Thee 
 in good works, to the glory of Thy Name ; through 
 Jesus Christ our Lord. Amen. 
 
 'S-S.S. 
 
 Cree. i 
 
 Super 
 
 populum. 1 
 
 Hebd. 
 
 XXV 
 
 post 
 
 Pent. 
 
 Mur. 
 
 11. 17s. 
 
 *THE EPISTLE. Phil. 
 
 I THANK my God upon every remembrance of 
 you, always in every prayer of mine for you 
 all making request with joy, for your fellowship 
 in the Gospel from the first day until now ; be- 
 ing confident of this very thing, that He Which 
 hath begun a good work in you will perform 
 it until the day of Jesus Christ ; even as it is 
 meet for me to think this of you all, because I 
 have you in my heart, inasmuch as both in my 
 bonds, and in the defence and confirmation of 
 
 » S. e. jg. ri.il. 
 
 I. 6-iT. 
 Romaft. Phil, 3. 
 
 Easierit. Eph. c. 
 
 ^THE GOSPEL. S. Matt. 
 
 I DETER said unto Jesus,] Lord, how oft 
 L-L sliall my brother sin against me, and I 
 forgive him 1 till seven times 1 Jesus saith unto 
 him, I say not unto thee, until seven times ; but 
 until seventy times seven. Therefore is the 
 Kingdom of Heaven likened unto a certain king, 
 which would take account of his servants. And 
 when he had begun to reckon, one was brought 
 unto him which owed him ten thousand talents. 
 But forasmuch as he had not to pay, his lord 
 commanded him to be sold, and his wife and 
 children, and all that he had, and payment to 
 bo made. The servant therefore fell down and 
 worshipped him, saying. Lord, have patience 
 with me, and I will pay thee all. Then the 
 lord of that servant was moved with compas- 
 sion, and loosed him, and forgave him the debt. 
 But the same servant went out, and found one 
 of his fellow-servants which owed him an hun- 
 dred pence ; and he laid hands on him, and took 
 
 f S. p. 1^. Mil 
 i8. 13.35. „, ., 
 Rctnnn. Phu. 
 
 Eastern. 
 4-10. 
 
 Eph. 5. 
 
 "OKATIO. 
 
 FAMILIAM Tuam, quaesumus, Domine, con- 
 tiuua pietate custodi ; ut a cunctis adver- 
 sitatibus Te protegente sit libera, et in bonis 
 actibus Tuo nomini sit devota. Per Dominum. 
 
 i. 3-11. 
 
 the Gospel, ye all are partakers of my grace. For 
 God is my record, how greatly I long after yon 
 all in the bowels of Jesus Christ. And this I 
 pray, that your love may abound yet more and 
 more in knowledge, and in all judgement : that 
 ye may approve things that are excellent, that 
 ye may be sincere, and without offence, till the 
 day of Christ ; being filled with the fruits of 
 righteousness, which are by Jesus Christ, unto 
 the glory and praise of God. 
 
 xviii. 21-35. 
 
 him by the throat, saying. Pay me that thou 
 owest. And his fellow-servant fell down at his 
 feet, and besought him, saying, Have patience 
 with me, and I will pay thee all. And he would 
 not ; but went and cast him into prison, till he 
 should pay the debt. So when his fellow-ser- 
 vants saw what was done, they were very sorry, 
 and came and told luito their lord all that was 
 done. Then his lord, after that he had called 
 him, said unto him, O tho%t wicked servant, I 
 forgave thee all that debt because thou desiredst 
 me : shouldest not thou also have had compas- 
 sion on thy fellow-servant, even as I had pity on 
 thee ? And his lord was wroth, and delivered 
 him to the tormentors, till he should pay all that 
 was due unto him. So likewise shall My 
 heavenly Father do also unto you, if ye from 
 your hearts forgive not every one his brother their 
 trespasses. 
 
 THE THREE-AND-TWENTIETH SUNDAY AFTER TRINITY. 
 Dominica XXIII. post Trinitatem. ■ 
 
 THE COLLECT. 
 
 OGOD, our Refuge and Strength, Who art the 
 Author of all godliness ; Be ready, we 
 
 ■'S.f.fi. 
 
 Gre^. 
 
 Heb(i XXV 
 
 . post 
 
 Pent. Mur. 
 
 11. 175. 
 
 ''ORATIO. 
 
 DEUS, refugium nostrum et virtus, adesto 
 piis Ecclesia; Tuaj j^recibus, Auctor Ipse 
 
 THE TWENTY-SECOND SUNDAY AFTER TRINITY. 
 
 Chri-stian love is here, as on the first Sunday after Trinity, 
 the subject of the Epistle and Gospel ; but in tlie present 
 instance it is illustrated by the tender words of St. Paul in 
 liis Epistle to the Philippians, and by our Lord's parable of 
 tlie two debtors, wliich He spoke as a reply to St. Peter's 
 question, "Lord, how oft shall my brotlier sin against me, 
 and I forgive liim?" This question was asked by one who 
 was accustomed to the Jewish practice, which was ostenta- 
 tious of its seven times' forgiveness, but yet unforgiving in 
 reality. Our Lord's law of forgiveness h.ad no limits, "Not 
 until seven times, but until seventy times seven." The for- 
 
 giveness of the debt of ten thousand talents represents the 
 infinite mercy of God, and is given as the true Example and 
 Standard towards wliich His absolved servants should reacli 
 upward. 
 
 Inteoit. — If Thou, Lord, wilt be extreme to mark what is 
 done amiss: O Lord, who may abide it? For tliere is mercy 
 with Thee, Lord God of Israel. Pk. Out of the deep have 
 I called unto Thee ; Lord, hear my voice. Glory be. 
 
 THE TWENTY-THIRD SUNDAY AFTER TRINITY. 
 
 Our Lord is set forth in the Gospel of this Sunday as teach- 
 ing that duties towards the civil power are part of our
 
 €:f)C Ctticntp=fourtb ©unoap after Crinitp. 
 
 121 
 
 beseech Thee, to hear the devout prayers of Thy 
 Church ; and grant that those things which we 
 ask faithfully we may obtain efFectually ; through 
 Jesus Cheist our Lord. Amen. 
 
 pietatis ; et praesta, ut quod fideliter petimus, 
 efficaciter consequamur. Per Dominum nostrum 
 Jesum Christum. 
 
 "THE EPISTLE. 
 
 BRETHREN, be followers together of me, 
 and mark them which walk so as ye have 
 us for an ensample. (For many walk, of whom 
 I have told you often, and now tell you even 
 weeping, that they are the enemies of the cross 
 of Christ ; whose end is destruction, whose god 
 is their belly, and tohose glory is in their shame, 
 
 Phil. iii. 17-21. 
 
 % "7 
 
 S. as P. B. 
 
 Koinan, [N'ext 
 Sunday before Ad- 
 vent] Col. I. 9-14. 
 
 Baslfrn, Eph. 2. 
 14-22. 
 
 'THE GOSPEL. S 
 
 THEN went the Pharisees and took counsel 
 how they might entangle Him in His talk. 
 And they sent out unto Him their disciples, with 
 the Herodians, saying. Master, we know that 
 Thou art true, and teachest the way of God in 
 truth, neither carest Thou for any man : for Thou 
 regardest not the person of men. Tell us there- 
 fore, what thinkest Thou ? Is it lawful to give 
 tribute unto Caesar, or not ? But Jesus perceived 
 their wickedness, and said, Why tempt ye Jle, ye 
 
 Matt. 
 
 * S. g. ft. Matt. 
 
 22. 15-21. 
 
 Roman. Matt. 24. 
 ■5-35. 
 Eastern. Luke 8. 
 
 27--W- 
 
 who mind earthly things.) For our conversation 
 is in heaven ; from whence also we look for the 
 Saviour, the Lord Jesus Christ ; \^Tio shall 
 change our vile body, that it may be fashioned 
 like unto His glorious Body, according to the 
 working whereby He is able even to subdue all 
 things unto Himself. 
 
 xxii. 15-22. 
 hypocrites? shew Me the tribute-money. And 
 they brought unto Him a peny. And He saith 
 unto them, Whose is this image and superscrip- 
 tion ? They say unto Him, Ca;sar's. Then saith 
 He unto them, Render therefore unto Cssar the 
 things which are Caesar's ; and unto God the 
 things that are God's. When they had heard 
 these words, they marvelled, and left Him, and 
 went their way. 
 
 THE FOUR-AND-TWENTIETH SUNDAY AFTER TRINITY. 
 Dominica XXIV. post Trinitalem. 
 
 THE COLLECT. 
 
 OLORD, we beseech Thee, absolve Thy 
 people from their offences ; that through 
 Thy bountiful goodness we may all be delivered 
 from the bands of those sins, which by our frailty 
 we have committed : Grant this, O heavenly 
 Father, for Jesus Christ's sake, our blessed 
 Lord and Saviour. Anum. 
 
 ' S. ?3. On this 
 d.ly ^. h.-is "Ex- 
 cita, q)ia;sumus, . . . 
 inajorapercipi.int." 
 [Seep. 322.] Greg. 
 Hebd. XA-iii. post 
 Pent. Mur. ii. 121, 
 
 "^ORATIO. 
 
 ABSOLVE, qusesumus, Domine, Tuorum delicta 
 ^» populorum ; et a peccatorum nostrorum 
 nexibus, qua; pro nostra fragilitate contrasimus, 
 Tua benignitate liberemur. Per Dominum. 
 
 \ 17"E give thanks to God and the Father of 
 V V our Lord Jesus Christ, praying always 
 for you, since we heard of your faith in Christ 
 Jesus, and of the love which ye have to all the 
 saints ; for the hope which is laid up for you in 
 heaven, whereof ye heard before in the word of 
 the truth of the Gospel ; which is come unto you, 
 as it is in all the world, and bringeth forth fruit, 
 
 ''THE EPISTLE. Col. i. 3-12, 
 
 rf 5. S. W. Col. 
 1.9- 
 
 ^tiwrt«asonsonie 
 Sunday after Epi- 
 phany. 
 
 Eastern. Eph. 
 4. 1-7. 
 
 as it doth also in you, since the day ye heard of 
 it, and knew the grace of God in truth. As ye 
 also learned of Epaphras, our dear fellow-servant, 
 who is for you a faithful minister of Christ ; 
 who also declared unto us your love in the Spirit. 
 For this cause we also, since the day "we heard 
 it, do not cease to pray for you, and to desire 
 that ye might be filled ^l'ith the knowledge of 
 
 heavenly citizenship ; St. Paul also, in tlie Epistle, referring 
 to tlie true Christian life on earth a3 having already many 
 things ill common with tlie life of heaven. None ever set a 
 higher example of obedience to the laws than He Who is the 
 Eternal Lawgiver and Ruler : and He inculcates an lionest 
 submission to them oven in such a case as that on wliich an 
 appeal was made to Him, wliere the law was that of a con- 
 queror against wli'ini rebellion seemed to be a duty. One 
 deduction to bo drawn from the words of Chi'ist and of Hi.s 
 Apostle is th,at the Church lias little to do with politics or 
 questions of secular government. The things of C!es.ar and 
 tlie things of God were confused together by the .}c\V3, and 
 they ended by rejecting the Lord, and saying, "We have no 
 king but C.'csar. " So it has happened at other times, that a 
 want of ze.al for God in carefully distinguishing what is His, has 
 led the Church into bondage to civil rulers until its spiritual 
 character has been almost obliterated. The Church of ICngland 
 has been mercifully guided into a just discrimin.atiou of the 
 things of Ca>s.ar and the things of God; and wliile rendering 
 strictest obedience to the Sovereign, lias not suffered an exces- 
 sive loyalty to yield up spiritual rights. Nor does it ever, in 
 modern d;iys, seek to interfere in matters of civil government. 
 Such a just consideration of tlie respective duties which arc 
 
 owing towards Ca?sar and towards God, and such a persever- 
 ing determination to render to each their proper dues, is a 
 sure way of promoting both the security and the happy pro- 
 gress of Christ's Church. 
 
 Inthoit.— I know the thoughts th.at I think towards you, 
 saith the Lord ; thoughts of peace, and not of evil. Ye shall 
 call upon i\le, .and 1 will hearken unto you. 1 will turn 
 away your captivity, and will gather you from among all 
 nations. Pn. Lord, Thou hast become gracious unto Thy land ; 
 Thou hast turned away the captivity of Jacob. Glory be. 
 
 THE TWENTY-FOURTH SUNDAY AFTER TRINITY. 
 
 This Sunilaj' offers another illustration of the faith of man 
 cooperating witli the will and power of Almighty (iod, in 
 the two eases of the ruler whoso young daughter was dead, 
 and of the woman whose issue of blood was stayed through 
 lier faith in touching the hem of our Lord's garment. " My 
 daughter is even now dead," said the former, " Gut come and 
 lay Thy hand upon her, and she sliall live;" "If I m.ay but 
 touch His garment," said the latter, "I shall be whole." 
 Those instances of recovery from disease and death are devo-
 
 322 
 
 Cf)C CtDcntp^fi'ftf) ^iinDap after Ctmitp. 
 
 His will in all wisdom and spiritual understand- 
 ing : that ye might walk worthy of the Lord 
 unto all pleasing, being fruitful in every good 
 work, and increasing in the knowledge of God ; 
 strengthened with all might, according to His 
 
 glorious power, unto all patience and long-suffer- 
 ing with joyfulness ; giving thanks unto the 
 Father, Which hath made iis meet to be par- 
 takers of the inheritance of the saints in light. 
 
 "THE GOSPEL. S. Matt, 
 
 "TTTHILE [Jesus] spake these things unto 
 VV [John's disciples,] behold, there came a 
 certain ruler, and worshipped Him, saying, My 
 daughter is even now dead ; but come and lay 
 Thy hand upon her, and she shall live. And 
 Jesus arose, and followed him, and so did His 
 disciples. And behold, a woman, which was 
 diseased with an issue of blood twelve years, 
 came behind Him, and touched the hem of His 
 garment ; for she said within herself. If I may 
 ])ut touch His garment, I shall be whole. But 
 
 a 5. K. Matt. 9. 
 18-22. 
 
 S. as P. B. 
 
 Komnn as for 
 sonis Sunday after 
 Epiphany. 
 
 hasteni. Luke 
 16. 18-23. 
 
 ix. 18-26. 
 
 Jesus turned Him about, and, when He saw her, 
 He said. Daughter, be of good comfort, thy faith 
 hath made thee whole. And the woman was 
 made whole from that hour. And when Jesus 
 came into the ruler's house, and saw the minstrels 
 and the people making a noise. He said unto 
 them, Give place ; for the maid is not dead, but 
 sleepeth. And they laughed Him to scorn. But 
 when the people were put forth. He went in, and 
 took her by the hand, and the maid arose. And 
 the fame hereof went abroad into all that land. 
 
 THK FIVK-AND-TWENTIKTH SUNDAY AFTER TRINITY. 
 
 ''Dominica proxima ante Adventum. 
 
 THE COLLECT. 
 
 STIR up, we beseech Thee, O Lord, the wills 
 of Thy faithful people ; that they, plen- 
 teously bringing forth the fruit of good works, 
 may of Thee be plenteously rewarded ; through 
 Jesus Christ our Lord. Amen. 
 
 * S. B). Dom.xxv. 
 post Svas Pent. B. 
 The Collect in |L). 
 for this day is, 
 "Excita, qua;sum- 
 us, Domine, poten- 
 tiani Tuam, et 
 veni : et quod Ec- 
 clesiK Tuoe promi- 
 sisti, usque infinem 
 s:eculi clementer 
 operare, Qui vivis. 
 
 rfS.l. ffl.asP.B. 
 
 Kofnati as for 
 some Sunday after 
 Epiphany. 
 
 "■FOR THE EPISTLE. Jer. 
 
 BEHOLD, the days come, saith the Lord, 
 that I will raise unto David a righteous 
 Branch, and a King shall reign, and pro.sper, and 
 shall execute judgement and justice in the earth. 
 In His days Judah shall be saved, and Israel 
 shall dwell safely ; and this is His Name whereby 
 He .shall be called, THE LORD OUR RIGHT- 
 EOUSNESS. Therefore behold, the days come, 
 
 ^ORATIO. 
 
 EXCITA, quffisumus, Domine, Tuorum fideliu m 
 voluntates : ut divini operis fructum pro- 
 pensius exequentes, pietatis Tuas remedia majora 
 percipiant. Per Dominum nostrum. 
 
 fS. M. Greg. Hebd. x.wii. post Pent. Mur. ii. 176. 
 
 xxiii. 5-8. 
 saith the Lord, that they shall no more say, The 
 Lord liveth, Which brought up the children of 
 Israel out of the land of Egypt ; but, The Lord 
 liveth. Which brought up, and Which led the 
 seed of the house of Israel out of the north- 
 country, and from all countries whither I had 
 driven them ; and they shall dwell in their own 
 land. 
 
 'THE GOSPEL. 
 \ \ THEN Jesus then lift up His eyes, and saw 
 VV a great company come unto Him, He 
 saith unto Philip, W^hence sliall we buy bread 
 
 S. e.g. as p. B. 
 
 Roman as for 
 some Sunday after 
 Ei)iphany. 
 
 S. John vi. 5-14. 
 
 that these may eat ? (And this He said to prove 
 him; for He Himself knew what He would do.) 
 PhUip answered Him, Two hundred peny-worth 
 
 tionally applicnl in the Collect ; where the expressive phrase, 
 "the bands of those sins, which by our frailty we have com- 
 mitted," has a double reference: first, to the bondage of sin 
 in its spiritual sense ; and, secondly, to the physical evils 
 which bind us around with chains that are forged by sin. 
 
 Introit. — I know the thoughts that I think towards you, 
 saith the Lord ; thoughts of peace, and not of evil. Ye shall 
 call upon Me, and I will hearken unto you. I will turn 
 away your captivit}', and will gather you from among all 
 nations. Ps. Lord, Thou hast been gracious unto Thy land ; 
 Thou hast turned away the captivity of Jacob. Glory be. 
 
 THE SUNDAY NEXT BEFORE ADVENT. 
 
 In St. Jerome's Lectionary twenty-five Sundays after 
 Pentecost are provided with Epistles and Gospels. In the 
 Saoramentary of St. Gregory there are Collects for twenty- 
 seven Sundays. In the S.ilisbury Jlissal twenty-four Sundays 
 were reckoned as after Trinity, and one as the next before 
 Advent : and there was a Rubric directing that if there were 
 more than twenty-five Sundays between Trinity Sunday and 
 Advent Sunday, the Ofliice for the Twenty-fourth Sunday was 
 to be repeated on each Sunday imtil the last, when tliat for 
 the Sunday before Advent was to be said. In the Prayer 
 Book of 1549 no Rubric of this kind was provided, but tlie 
 old usage would, doubtless, be adopted. In 1552, however, 
 a Rubric was inserted to this effect : " U If there be any 
 
 I more vSimdays before Advent Sunday, to supply the same 
 shall be taken the Service of some of those Sundays that were 
 omitted between the Epiphany and Septuagesima. " This 
 Rubric was altered into its present form in the Durham 
 book of Bishop Cosin, having already appeared in a similar 
 but more cumbrous form in 1637. 
 
 If tliere aie two of these Vominicce Vaganies (as they were 
 anciently called), the Services for the fifth and sixth Sundays 
 ■after Epiphany should be used ; if only one, that for the sixth 
 Sunday, which has evidently been ajjpointed with a view to 
 its fitness for use on the Sunday next but one to Advent. 
 The rule expi-essed in this Rubric is a very ancient one, being 
 found in Micrologus, c. Ixii. 
 
 The Office of this day represents that for the fifth Sunday 
 before the N.-itivity of our Lord in the Comes of St. Jerome, 
 which appoints the same Epistle and (iospel, and in the 
 Sacramentary of St. Gregory, though a difl'erent Collect is 
 appointed for that d,iy in the latter. Its tone is that of Ad- 
 vent rather than Trinity, commemorating as it does the first 
 coming of the King Whose Name is "The Lord our Right- 
 eousness," and looking forward to that second coming when 
 the true restoration of Israel will be efifeeted. The Gospel is 
 the same as that for Mid-Lent Sunday, where some notes 
 upon it will be founil. The rationale of its appointment for 
 to-day is to be found in the last words of it, " This is of a 
 truth that Prophet that should come into the world. " 
 
 The alteration of the Collect from its old form, "That they 
 more readily following the fruit of the Divine work" in the
 
 ^aint anDreto's Dap. 
 
 3^3 
 
 of bread is not sufficient for them, that every one 
 of them may take a little. One of His disciples, 
 Andrew, Simon Peter's brother, saith unto Him, 
 There is a lad here which hath five barley-loaves 
 and two small fishes ; but what are they among 
 so many ? And Jesus said, ]\Iake the men sit 
 down. Now there was much grass in the place. 
 So the men sat down, in number about five thou- 
 sand. And Jesus took the loaves, and, when He 
 had given thanks. He distributed to the disciples, 
 and the disciples to them that were set down, and 
 likewise of the fishes, as much as they would. 
 When they were filled. He said unto His dis- 
 ciples, Gather up the fragments that remain, 
 
 that nothing be lost. Therefore they gathered 
 ther/i together, and filled twelve baskets with the 
 fragments of the five barley-loaves which remained 
 over and above unto them that had eaten. Then 
 those men, when they had seen the miracle that 
 Jesus did, said. This is of a truth that Prophet 
 that should come into the world. 
 
 H If there be any more Sundays before Advent Sunday, 
 the service of some of those Sundays that were 
 omitted after the Epiphany shall be taTven in to 
 supply so many as are liere wanting. 
 
 And if there be fewer, the overplus may be omitted : 
 Provided that this last Collect, Epistle, and 
 Gospel, shall always be used upon the Sunday 
 next before Advent. 
 
 Saint Andrew's Day 
 
 'Dies Sancti Andrece. 
 
 »THE COLLECT. 
 ALJIIGHTY God, Who didst give such grace 
 -LX- unto Thy holy Apostle Saint Andrew, that 
 he readily obeyed the calling of Thy Son Jesus 
 Christ, and followed Him without delay; Grant 
 unto us all, that we, being called by Thy holy 
 Word, may forthwith give up our selves obediently 
 to fulfil Thy holy commandments; through the 
 same Jesus Christ our Lord. Amen. 
 
 b .\.D. 1552. 
 
 c Coointou Prayer 
 Bookoft549. [Also 
 ill Latin book of 
 1560.] Cemp. Pn- 
 fat. in Greg, Nat, 
 S. Andrex. 
 
 r A LMIGHTY God, Which Last given such 
 L -L\- grace to Thy Apostle Saint Andrew, that 
 he counted the sharp and painful death of the 
 cross to be an high honour and a great glory: 
 Grant us to take and esteem all troubles and 
 adversities which shall come unto us for Thy 
 sake as things profitable for us toward the obtain- 
 ing of everlasting life : through Jesus Christ 
 our Lord. 
 
 ■'THE EPISTLE. Rom. x. 9-21. 
 
 IF thou shalt confess with thy mouth the Lord 
 Jesus, and shalt believe in thine heart that 
 God hath raised Him from the dead, thou shalt 
 be saved. For with the heart man believeth 
 unto righteousness, and with the mouth con- 
 fession is made unto salvation. For the Scrip- 
 ture saith, Whosoever believeth on Him shall not 
 be ashamed. For there is no difference between 
 the Jew and the Greek : for the same Lord over 
 all is rich unto all that call upon Him. For 
 whosoever shall call upon the Name of the Lord 
 shall be saved. How then shall they call on 
 Him, in Whom they have not believed? And 
 how shall they believe in Him, of Whom they 
 have not heard % And how shall they hear with- 
 out a preacher? And how shall they preach, 
 except they be sent? As it is written, How 
 
 ■'S. g. 3!?. 
 
 an. Kom, lO. 
 Eastern. 
 4. 9->6. 
 
 Rom- 
 10-18. 
 I Cor. 
 
 beautiful are the feet of them that preach the 
 Gospel of peace, and bring glad tidings of good 
 tilings! But they have not all obeyed the 
 Gospel. For Esaias saith. Lord, who hath 
 believed our report ? So then faith cometh by 
 hearing, and hearing by the Word of God. But 
 I say, Have they not heard ? Yes verily, their 
 sound went into all the earth, and their words 
 unto the ends of the world. But I say, Did not 
 Israel know ? First Moses saith, I will provoke 
 you to jealousy by them that are no people, and 
 by a fooli.sh nation I will anger y<m. But Esaias 
 is very bold, and saith, I was found of them that 
 sought Me not ; I was made manifest unto them 
 that asked not after Mo. But to Israel He saith. 
 All day long have I stretched forth My hands 
 unto a disobedient and gainsaying people. 
 
 heart, to its present form, "plenteously bringing forth the 
 fruit of good works, " is very strange. 
 
 Inteoit. — I know the thoughts that I think towards you, 
 saith the Lord ; thoughts of peace, and not of evil. Ye shall 
 call upon Me, and I will hearken unto you. I will turn away 
 your captivity, and will gather you from among all nations. 
 Pa. Lord, Thou art become gracious unto Thy land; Thou 
 hast turned away the captivity of Jacob. Glory be. 
 
 SAINT ANDREW. 
 
 [November 30.] 
 
 The Feast of St. Andrew is one of those for which an 
 Epistle and Gospel are provided in the Lectionary of St. 
 Jerome, and whioli has also prayers api)oiuted for it in the 
 Sacramentary of St. Gregory. It is therefore of very ancient 
 date in the Church, and oue of the most ancient of the 
 Apostles' festivals, only nine being named (on six d.ays) in the 
 Lectionary referred to. Its position may be at the beginning 
 or at the end of the Christian year, according as Advent 
 Sunday h.-ippens in November or December. It has usually 
 been considered that it comes at the beginning, and that it is 
 placed there because the Apostle tints commemorated was the 
 
 first-called disciple of our Lord ; but tradition points out the 
 day as that of his death. 
 
 It may be remarked here, as applicable to all the Apostles, 
 that little has been told us of any except St. Peter and St. 
 Paul in Holy Scripture ; and that what has come down to ua 
 in uninspired history does not throw much more light upon 
 their personal character or the details of their work. The 
 latter fact may, perhaps, be accounted lor from the circum- 
 stance that most of the Apostles, except St. Peter, St. Paul, 
 and St. John, Laboured among nations of whose records, 
 previous to the quiet settlement of the Church, nothing, or 
 next to nothing, remains ; and that in the wild and lawless 
 times which accompanied the breaking up of the Roman 
 Empire, even lingering traditions about them would pass 
 away. With respect to the paucity of details given about 
 the Apostles iu the New Testament, 'there seem to be two 
 reasons which offer a suflicient explanation. For [1] the pur- 
 pose of Holy Scripture is to set before us the Person of Christ, 
 and the Law of Christ : and whatever else enters into the 
 four Gospels is merely incidental ; and [2] in the Acts of the 
 Apostles the object is to shew tlie work of the Church, and 
 not to give us the history of individuals ; so that the latter 
 also is merely incidental. 
 
 Hence, probably, the reason why we gather hardly any
 
 ^aint C&omas tU apostle. 
 
 "THE GOSPEL. S. Matt. iv. 18-22. 
 
 JESUS, walking by tlie sea of Galilee, saw two 
 brethren, Simon called Peter, and Andrew 
 his brother, casting a net into the sea, (for they 
 were fishers ;) and He saith nnto them, Follow 
 Me ; and I will make yon fishers of men. And 
 they straightway left i/ieir nets, and followed 
 
 «s.s. 
 
 ie 
 
 Rem- 
 
 a'l AS P 
 
 H. 
 
 
 hastern. 
 
 John I. 
 
 3S-5I- 
 
 
 
 Him. And going on from thence He saw other 
 two brethren, James the son of Zebedee, and 
 John his brother, in a ship with Zebedee their 
 father, mending their nets ; and He called them. 
 And they immediately left the ship and their 
 father, and followed Him. 
 
 SAINT THOMAS THE APOSTLE. 
 
 ''Dies Hancii Thomm Apostoli. 
 
 'THE COLLECT. 
 AL:\IIGHTY and everliving God, Who for the 
 Ul\. more confirmation of the faith didst suflPer 
 Thy holy Apostle Thomas to be doubtful in Thy 
 Sox's resurrection ; Grant us so perfectly and 
 without all doubt to believe in Thy Son Jesus 
 Chkist, that our faith in Thy sight may never 
 be reproved. Hear us, O Loed, through the 
 same Jesus Christ, to Whom, with Thee and 
 the Holy Ghost, be all honour and glory, now 
 and for evermore. Amen. 
 
 » s- S- »■ 
 
 C A.D. 1349. 
 
 "■THE EPISTLE. Ephes. ii. 19-22. 
 
 ~^rOW therefore ye are no more strangers and 
 -LN foreigners, but fellow-citizens with the 
 saints, and of the household of God ; and are 
 built upon the foundation of the Apostles and 
 Prophets, Jesus Christ Himself being the chief 
 
 ^ s. 1- m- 
 
 an as P. B. 
 hastern. 
 
 Kom- 
 Acts 5. 
 
 12-20. 
 
 
 CoxnQr-St07ie ; in Whom all the building, fitly 
 framed together, groweth unto an holy temple 
 in the Lord; in Whom ye also are builded 
 together for an habitation of God, through the 
 Spirit. 
 
 particulars from Scripture about the life of St. Andrew. He 
 was a brother of St. Peter, and therefore a son of Jonas or 
 John ; and probably younger than St. Peter. The ancients 
 used to give him the surname of Protocletos, or First-called, 
 from the circumstances told us in St. John i. 40-42 ; and, 
 having been a disciple of John the Baptist, he was one of those 
 who were prepared to receive Christ by tlie teaching and 
 Baptism of His Forerunner. There are only two other cir- 
 cumstances of his life mentioned in the Gospels : the first in 
 St. John xii. 21, where it is St. Andrew and St. Philip who 
 tell Jesus of the inquiring Greeks ; and the second in St. 
 Mark xiii. 3, where Andrew and his brother, with the two sons 
 of Zebedee, are found in close companionship with the Lord, 
 asking Him privately respecting the time when Jerusalem 
 should be destroyed. 
 
 Ecclesiastical history records that this Apostle was engaged 
 after the dispersion of the Apostles in evangelizing that part 
 of the world which is now known as Turkey in Asia, and the 
 portion of Russia which borders on the Black Sea : and indeed 
 that he was the first founder of the Russian Church, as St. 
 Paul was of the English Church. Sinope and Sebastopol are 
 both especially connected vrith the name of St. Andrew. In his 
 later days he returned to Europe, consecrated the "beloved 
 Stachys," first Bishop of Constantinople — then named 
 Byzantium — and after travelling about Turkey in Europe, 
 eventually suffered martyrdom at Patras, a town in the north 
 of tlie Morea, nearly opposite to Lepanto. 
 
 The traditional account of this Apostle's martyrdom is very 
 touching. At a great age he was called before the Roman 
 viceroy at Patras (now Patras), and required to leave off his 
 Apostolic labours among the lieathen Greeks. Instead of 
 consenting, he proclaimed Christ even before the judgement- 
 seat ; and after imprisonment and submitting patiently to a 
 seven-times-repeated scourging upon his bare back, he was at 
 last fastened to a cross by cords, and so left exposed to die. 
 The cross on which he suffered was of a different form from 
 our Lord's, like tliis X> ^^'^ is known by the name of the cross 
 decussate. It is the distinctive symbol of the Scotch order of 
 St. Andiew: the Apostle being always especially reverenced 
 in connection with the Scottish, as with the Russian Church ; 
 and consequently forms a part of the national banner of Great 
 Britain. It has also been observed that it is an integral part 
 
 of tlie monogram of Christ NJ/, which was so familiar to the 
 
 early Christians. 
 
 "Hail, precious cross!" is the substance of the words 
 attributed to the aged Apostle as he came to it, "that hast 
 been consecrated by the Body of my Lord, and adorned with 
 His limbs as with rich jewels. I come to thee exulting and 
 glad; receive me with joy into thy arms. good cross, 
 that hast received beauty from our Lord's limbs! I have 
 ardently loved thee ; long have I desired and sought thee ; 
 now I have found thee, and thou art made ready for my long- 
 ing soul ; receive me into thy arms, taking me from among 
 men, and present me to my Master, that He Who redeemed 
 me on thee may receive me by thee. " For two days the 
 dying martyr exhorted the people from the cross after His 
 example Who stretched out His arms all the day long to an 
 ungodly and gainsaying people. At the end of that time he 
 prayed to the Crucified One that he might now depart in 
 peace, when his prayer was heard, and his spirit went home 
 on the day observed as his festival, a. d. 70. 
 
 Introit. — Thy friends are exceeding honourable unto me, 
 O God: greatly is their beginning strengthened. Ps. 
 Lord, Tliou hast searched me out and known me : Thou 
 knowest my downsitting and mine uprising. Glory be. 
 
 SAINT THOMAS. 
 [December 21.] 
 
 The Festival of St. Thomas the Apostle is not noticed by 
 any writer until Theodoret, who names it with that of St. 
 Peter and St. Paul. [De Grcec. Affect, vii.] It seems to 
 have been generally observed in the time of St. Gregory, who 
 has provided for it in his Sacramentai-y. In the Eastern 
 Church it is kept on October 6th. Although our Collect is 
 not derived from that source, tlie leading idea of it is found 
 in a Homily of St. Gregory [Horn, in Eranrj. 26], where be 
 says that "by this doubting of St. Thomas we are more con- 
 firmed in our belief than by the faith of the other Apostles." 
 
 There are but four sayings of St. Thomas recorded in the 
 Gospels, two just before the death of our Lord, and two just 
 after His Resurrection ; but there is a vemarkable consistency 
 in these sayings, one in each case shewing want of faith, and 
 the other a warm, zealous, and faithful love. These sayings 
 are as follows : — 
 
 "Lord, we know not whither Thou goest; and how can we 
 know the way?" [John xiv. 5.] 
 
 ' ' Let US also go, that we may die with Him." [John xi. 16. ]
 
 Clje Conversion of ^aint pan!. 
 
 325 
 
 "THE GOSPEL. S. John xx. 24-31. 
 
 THOMAS, one of the twelve, called Didymus, 
 was not with them when Jesus came. The 
 other disciples therefore said unto him, We have 
 seen the Lord. But he said unto them, Except 
 I shall see in His hands the print of the nails, 
 and put my finger into the print of the nails, 
 and thrust my hand into His side, I will not 
 believe. And after eight days again His disciples 
 were within, and Thomas with them : then came 
 Jesus, the doors being shut, and stood in the 
 midst, and said, Peace he unto you. Then saith 
 He to Thomas, Keaoh hither tliy finger, and 
 
 " 5. S- S- Joi"' 
 
 20. 24-29. 
 
 Kotnati. John ^o. 
 i9-3t. 
 Eas:eni. Jollll ;ci. 
 
 behold My hands ; and reach hither thy hand, 
 and thrust it into My side ; and be not faithless, 
 but believing. And Thomas answered and said 
 unto Him, My Lord, and my God. Jesus saith 
 unto him, Thomas, because thou hast seen Me, 
 thou hast believed ; blessed are they that have 
 not seen, and ijct liave believed. And many 
 other signs truly did Jesus in the jjresence of 
 His disciples, wliich are not written in this book. 
 But these are written, that ye might believe that 
 Jesus is the Christ, the Son of God; and that 
 believing ye might have life through His Name. 
 
 THE Conversion of Saint Paul. 
 
 In C'oncersioiie Saudi raull. 
 
 THE COLLECT. 
 
 OGOD, Who, through the preaching of the 
 blessed Apostle Saint Paul, hast caused 
 the light of the Gospel to shine throughout the 
 world ; Grant, we beseech Thee, that we, having 
 his wonderful conversion in remembrance, may 
 shew forth our thankfulness unto Thee for the 
 same, by following the holy doctrine which he 
 taught ; through Jesus Christ our Lord. 
 Amen. 
 
 *S.ffi.S. Creir. 
 Conv. S. Vauli. 
 Co»ip. Ofiiciuin 
 S.ir. Men.ird, 22. 
 Mur. ii. 104. 
 
 *ORATIO. 
 
 DEUS, Qui universum mundum beati Pauli 
 Apostoli Tui prasdicatione docuisti : da 
 nobis, quassumus, ut qui ejus hodie conversionem 
 colimus : per ejus ad Te exemjjla gradiamur. 
 Per DoMiNUM. 
 
 ^FOR THE EPISTLE. 
 AND Saul, yet breathing out threatenings and 
 -i^^ slaughter against the disciples of the Lord, 
 went unto the high priest, and desired of him 
 
 ,-cs P. B. 
 
 Acts ix. 1-22. 
 letters to Damascus to the synagogues, that, if 
 he found any of tliis way, whether they were 
 men or women, he might bring them bound 
 
 "Except I shall see iu His hands the print of the nails, 
 and put my finger into tlie print of the nails, and thrust my 
 hand into His side, I will not believe." [John xx. 25.] 
 
 " My Lord, and my God." [John xx. 28.] 
 
 In these four sayings we have all that Holy Scripture tells 
 us of the Apostle's companionship with our Lord ; but they 
 seem to give more than the outline of a spiritual character iu 
 which there were the mingled elements of [1] obstinacy, in 
 not believing, though prophets had foretold of the Resurrection, 
 and the other Apostles were eye-witnesses of its certainty ; 
 [2] presumption, in requiring such a proof, even perhaps in 
 the face of the "Touch Me not," which had been made 
 known by Mary Magdalen ; [3] of a warm .and loving heart, 
 open to the strongest faith as well as to despairing doubt; 
 and which could lead the Apostle to that full coufession 
 of f.aith contained in the words, "My Lord, and my 
 God." But it may have been the touch of Christ's wound.s 
 which healed the Apostle's doubt, and made his faith what 
 it was. 
 
 It was not granted to St. Thomas to have his loving and 
 courageous aspiration fuUilled, by dying with Clirist, but the 
 servant followed tlie Master afterwards. It is recorded by 
 Eusebius that lie received a direction from our Lord, after 
 His Ascension (as St. Peter in the case of Cornelius), to send 
 Thaddeus, one of the seventy disciples, to Abgarus, tributary 
 king of Edessa in Mesopotamia, who was thus miraculously 
 cured of a disease, and converted, with his subjects, to 
 Christianity. After this St. Thomas went to the Parthians, 
 Medes, Persians, and Chaldeans, founding the Church of 
 Christ among tlicm until he came to India. The C'hi'istiaus 
 of St. Thom.as still bear witness to his work in th.at great and 
 populous lancl in the south, and in the north there apjie.ar to 
 be relics of the Christian faith mixed up with tlie strange 
 religion of Thibet; but the diabolical systems of Brahma and 
 Buddh, and the Antichristi.-mism of M.ihomct, h.ave long ago 
 erased all other traces of it; and India appears to be one of 
 those unhappy countries which, having wilfully rejected the 
 Apostolic ministry, have ceased to be capable of receiving 
 Christ and His Gospel. 
 
 St. Thom.as was martyred by the Brahmins at Taprobane, 
 now called Sum.atna. Having been assailed with stones, ho 
 was at last killed by the thru.st of a spear: tlie m.anner of his 
 
 death offering a striking comparison with his words, "Except 
 I thrust my hand into His side," and those of our Lord, 
 " Reach hither thy hand, and thrust it into My side, and be 
 not faithless, but believing." As the Lord said to St. Peter, 
 so were the Avords true of St. Thomas, "Thou canst not follow 
 Me now, but thou shalt follow ile afterwards." 
 
 Introit. — Thy friends are exceeding honourable unto me, 
 OGod: greatly is their beginning strengthened. Ps. Lord, 
 Thou hast searched me out and known me : Thou knowest 
 my downsitting and mine uprising. Glory be. 
 
 CONVERSION OF SAINT PAUL. 
 [Jancaky 25.] 
 
 This festival does not appear to have been generally 
 observed until about the twelfth century, although the Collect 
 for it is found in St. Gregory's Sacranientary. It is said 
 [Laterculum of Silvias, a.d. 448] that there was anciently 
 a festival of St. Peter and St. Paul on I''cbruary 22iid (now 
 " Cathedra Petri "), and tliere may have been some connection 
 between it and the present festival, but this is only conjecture. 
 The principal, if not the only, day observed to the honour of 
 St. Paul was that on which St. Peter w.as associated with him, 
 the 2nth of June; althougli, on the following day. a "Com- 
 memoration of St. Paul " was made, which is marked in the 
 S.alisbury and Roman ( '.alendars, and mentioned in the Rubrics 
 of the Mis.s.al ; and which, in Menard's edition of St. Gregory's 
 Sacranientary, is called " Natale Sancti Pauli." It is a pious 
 instinct which has led the Churcli to thank God iu this 
 festival for the wonderful conversion of tlio Apostle of the 
 (ientiles; bnt there is .something to regret in the loss of the 
 ancient custom by ■Hhicli bis noble martyrdom was also com- 
 menionated, .and iiy which the unity of the two princiiJal 
 Apostles was so signilicautly set forth. 
 
 Both the conversion and the missionary work of St. Paul 
 are narr.ated with much detail in the Acts of the Apostles; 
 and the whole of liis life and labours has been minutely 
 investigated in the well-known work of Conybeare and How- 
 son. To attempt even a sketch of so marvellous a career in 
 these notes would be to occupy space that cannot be spared;
 
 ;26 
 
 Cfjc Purification of %mt agarj). 
 
 unto Jerusalem. And, as he journeyed, lie came 
 near Damascus, and suddenly there shined round 
 about him a light from heaven. And he fell to 
 the earth, and heard a voice saying unto him, 
 Saul, Saul, why persecute^t thou j\Ie ? And he 
 said, AVho art Thou, Lord 1 And the Lord said, 
 I am jEsn.s Whom thou persecutest : it is hard 
 for thee to kick against the pricks. And he, 
 trembling and astonished, said. Lord, what wilt 
 Thou have me to do ? And the Lord said unto 
 him, Arise, and go into the city, and it shall be 
 told thee what thou must do. And the men 
 which journeyed with him stood speechless, hear- 
 ing a voice, but seeing no man. And Saul arose 
 from the earth, and when his eyes were opened 
 he saw no man ; but they led him by the hand, 
 and brought him into Damascus. And he was 
 three days without sight, and neither did eat 
 nor drink. And there was a certain disciple at 
 Damascus, named Ananias, and to him said the 
 Lord in a vision, Ananias. And he said, Behold, 
 I am here, Lord. And the Loed said unto him, 
 Arise, and go into the street which is called 
 Straight, and enquire in the house of Judas for 
 one called Saul, of Tarsus : for behold, he prayeth, 
 and hath seen in a vision a man named Ananias, 
 coming in, and putting his hand on him, that he 
 might receive his sight. Then Ananias answered, 
 Lord, I have heard by many of this man, how 
 
 "THE GOSPEL. 
 
 PETER answered and said unto [Jesus,] Be- 
 hold, we have forsaken all, and followed 
 Thee ; what shall we have therefore 1 And Jesus 
 said unto them, Verily I say unto you, That ye 
 which have followed Me, in the regeneration 
 when the Son of Man shall sit in the throne of 
 His glory, ye also shall sit upon twelve thrones, 
 
 in. Matt. 
 
 '9- 
 
 much evil he hath done to Thy saints at Jeru- 
 salem ; and here he hath authority from the 
 chief priests to bind all that call on Thy Name. 
 But the Lord said unto him. Go ihi/ way ; for 
 he is a chosen vessel unto Me, to bear My Name 
 before the Gentiles, and kings, and the children 
 of Israel : for I will shew him how great things 
 he must suffer for Jly Name's sake. And 
 Ananias went his way, and entered into the 
 house ; and, putting his hands on him, said, 
 Brother Saul, the Lord, {even Jesus that appeared 
 unto thee in the way as thou camest,) hath sent 
 me, that thou mightest receive thy sight, and be 
 filled with the Holy Ghost. And immediately 
 there fell from his eyes as it had been scales ; 
 and he received sight forthwith, and arose, and 
 was baptized. And when he had received meat, 
 he was strengthened. Then was Saul certain 
 days with the disciples which were at Damas- 
 cus. And straightway he preached Christ in 
 the synagogues, that He is the Son of God. But 
 all that heard him were amazed, and said. Is 
 not this he that destroyed them which called 
 on this Name in Jerusalem, and came hither 
 for that intent, that he might bring them bound 
 unto the chief priests ? But Saul increased the 
 more in strength, and confounded the Jews which 
 dwelt at Damascus, proving that this is very 
 Christ. 
 
 Matt. xix. 27-30. 
 
 judging the twelve tribes of Israel. And every 
 one that hath forsaken houses, or brethren, or 
 sisters, or father, or mother, or wife, or children, 
 or lands, for My Name's sake, shall receive an 
 hundred-fold, and shall inherit everlasting life. 
 But many that are first shall be last, and the 
 last shall he first. 
 
 Rem 
 19. =7. 
 
 THE PRESENTATION OF CHRIST IN THE TEMPLE, 
 COMMONLY CALLED 
 
 The Purification of Saint Mary the Virgin. 
 
 In Pui-ijicalione Beatce Marice Viruhiix. 
 
 THE COLLECT. 
 ALMIGHTY and everliving God, we humbly 
 -^-^ beseech Thy INIajesty, that, as Thy only- 
 begotten Son was this day presented in the 
 
 s. s. m- 
 
 Greg. 
 
 Purif. S. M 
 
 iri.-e V, 
 
 Mur. ii. 23. 
 
 Cotnp. 
 
 1. 639. 
 
 
 'ORATIO. 
 
 OMNIPOTENS sempiterne Deus, Majestatem 
 Tuani supplices exoramus, ut sicut unigeni- 
 tus Filius Tuus hodierna die cum nostrse carnis 
 
 ■and such a sketcli is rendered unnecessary by the elaboi'ate 
 but yet very accessible worlc just mentioned. 
 
 Introit.— Let us all rejoice in the Lord, commemorating 
 this day, the day in wliich the blessed St. Paul adorned the 
 world by liis conversion. Ps. For the conversion of the 
 blessed St. Paul, and for the bright beams of light shed by 
 his preaching. Glory be. 
 
 THE PURIFICATION. 
 
 [Feekuary 2.] 
 
 Thia festival has the same Epistle and Gospel which are 
 now in use appointed for it in the Leotionary of St. Jerome, 
 and tlie germ of tlie present Collect is found in the Sacra- 
 mentary of Gelasius,' St. Cyril of Alexandria, and others of 
 an equally early date refer to it; and there is little doubt that 
 it was the first festival instituted in memory of the Blessed 
 Virgin. The ancient and jjresent name for it in the Eastern 
 Church is the Hypapante of our Lord Jesus Christ ; that is. 
 
 1 Until 16G1 the Epistle was that for the Sunday. Bishop Cosin intro- 
 duced the one now used. He also prefixed the first title to the day. 
 
 tlie viravri] or iirairai'Ti], the niteting of our Lord with Simeon 
 and Anna in the Temple. It is said to liave been observed 
 on the 14th day of February until the time of Justinian [a.d. 
 542], but in tlie Comes of St. Jerome it precedes the festival 
 of St. Agatha, wliich is dated on the Nones, or 5th of 
 February, the day on wliicli tliat Saint is still commemorated; 
 and probably it was so observed only by tliose wlio kept 
 Christmas Day on tlie Cth of January, as a part of tlie Eastern 
 Cliurch has always done. 
 
 The popular name of this festival (Candlemas Day) per- 
 petuates the memory of a very ancient custom, that of walk- 
 ing in procession with tapers, and singing hymns. In a 
 Homily on the Purification Alcuin says [a.i>. 790], "The 
 whole multitude of the city collecting together devoutly 
 celebrate the solemnity of the Mass, bearing a vast number 
 of wax lights; and no one enters any public place in the city 
 without a taper in liis hand." St. Bernard also [a.d. 1153] 
 gives tlie following description of the practice, as carried out 
 in his day : — 
 
 " We go in procession, two by two, carrying candles in our 
 Iiaiids, which are lighted, not at a common fire, but at a fire 
 first blessed in the church by a Bishop. They that go out 
 first return last ; and in the way we sing, ' Great is the glory
 
 €f)t IPurification of ^aint 0@arp. 
 
 )27 
 
 temple in substance of our flesh, so we n:ay be 
 presented unto Thee with pure and clean hearts, 
 by the same Thy Son Jesus Chkist our Loed. 
 Amen. 
 
 substantia in templo est priesentatus, ita nos 
 facias purificatis Tibi mentibus priesentari. Per 
 eundeui. 
 
 "FOE THE 
 
 BEHOLD, I u'ill send My messenger, and he 
 shall prepare the way before Me : and the 
 Lord, Whom ye seek, shall suddenly come to His 
 temple ; even the Messenger of the Covenant, 
 Whom ye delight in ; behold. He shall come, saith 
 the Lord of Hosts. But who mai/ abide the day 
 of His coming t and who shall stand when He 
 appeareth ] for He is like a refiner's fire, and 
 Like fullers' soap. And He shall sit as a refiner 
 and purifier of silver ; and He shall jiurify the 
 sons of Levi, and purge them as gold and silver. 
 
 EPISTLE. JIal. iii. 1-5. 
 
 ail. Mai. 3. 1-4. 
 Jiititem. iltb. 7. 
 7-17. 
 
 ' S. B. SJ. Rom- 
 alt. Luke ii. 22-^2. 
 Easuin as P. B. 
 
 ''THE GOSPEL. S. Luk 
 AND when the days of her purification, accord- 
 -LS^ ing to the Law of Closes, were accom- 
 plished, they brought Him to Jerusalem, to 
 present Ilini to the Lord ; (as it is written in the 
 Law of tlie Lord, Every male that openeth the 
 womb shall be called holy to the Lord ;) and to 
 offer a sacrifice, according to that which is said 
 in the Law of the Lord, A pair of turtle-dove.s, 
 or two young pigeons. And behold, there was 
 a man in Jerusalem, whose name ^vas S3Tneon ; 
 and the same man was just and devout, wait- 
 ing for the consolation of Israel : and the Holy 
 GnosT was upon him. And it was revealed unto 
 him by the Holy Geiost, that he should not see 
 death, before he had seen the Lord's Christ. 
 And he came by the Spirit into the temple ; and 
 when the parents brought in the Child Jesus, to 
 do for Hinr after the custom of the law, then took 
 he Him up in his arras, and blessed God, and 
 said. Lord, now lettest Thou Thy servant depart 
 in peace, according to Thy word : for mine eyes 
 have seen Thy salvation, which Tliou hast pre- 
 pared before the face of all people ; a light to 
 lighten the Gentiles, and the glory of Thy people 
 
 that they may offer unto the Lord an offering 
 in righteousness. Then shall the offering of 
 Judah and Jerusalem be pleasant unto the Lord, 
 as in the days of old, and as in former years. 
 And I will come near to you to judgement, and 
 I will be a swift witness against the sorcerers, 
 and against the adulterers, and against false- 
 swearers, and against those that oppress the hire- 
 ling in his wages, the widow, and the fatherless, 
 and that turn aside the stranger from his right, 
 and fear not Me, saith the Lord of Hosts. 
 
 e ii. 22-40. 
 
 Israel. And Joseph and His mother marvelled at 
 those things which were spoken of Him. And 
 Symeon blessed them, and said unto Mary His 
 mother. Behold, this Child is set for the fall and 
 rising again of many in Israel ; and for a Sign 
 which shall be spoken against ; (yea, a sword 
 shall pierce through thy own soul also ;) that 
 the thoughts of many hearts may be revealed. 
 And there was one Anna a projihetess, the 
 daughter of Phanuel, of the tribe of Aser ; she 
 was of a great age, and had lived with an hus- 
 band seven years from her virginity : and she 
 xuas a widow of about fourscore and four years ; 
 which departed not from the temple, but served 
 God with fastings and prayers niglit and day. 
 .\nd she coming in that instant gave thanks 
 likewise unto the Lord, and spake of Him to all 
 them that looked for redemption in .Jerusalem. 
 And when they had performed all things accord- 
 ing to the law of the Lord, they returned into 
 Galilee to their own city Nazareth. And the 
 Child grew, and waxed strong in spirit, fUled 
 with wisdom ; and the grace of God was upon 
 Him. 
 
 of the Lord.' We go two by two in commendation of charity 
 and a social life ; for so our Saviour sent out His disciples. 
 We carry lights in our hands ; first, to signify that our liglit 
 should shine before men; secondly, this we do this day 
 especially in memory of the Wise Virgins (of wiiom this 
 blessed Virgin is the chief) that went to meet their Lord with 
 their lamps lit and burning. And from this usage and the 
 many lights set up in tlie chui'ch this day, it is called L'ande- 
 laria, or Candlemas. Because our works sliould be all done 
 in the lioly fire of charity, therefore tlie candles arc lit with 
 holy fire. They that go out first return last, to teach 
 humility, 'in honour preferring one another.' Because (iod 
 lovcth a cheerful giver, therefore we sing in the way. 'I'ho 
 procession itself is to teach us that wc should not stand idle in 
 the w.iy of life, but 'go from strength to strength,' not look- 
 ing back to that which is behind, but reaching forward to 
 that which is before." 
 
 The festival is placed at forty days' distance from Christ- 
 mas, as that was the interval directed by the law between 
 the day of birth and the day when the muthcr presented her- 
 self for readmission to the congregation, and her infant son 
 for an oflering to the Lord. [Lev. xii. 4 ; Exod. xxii. 29 ; 
 Numb. viii. 17. 1 It was on this occasion that Simeon gave 
 to the Church tl'.e Nunc Dimittis, in which he proclaimed the 
 glorious and universal Epipli.any of the Holy Chihl, when he 
 prophesied of Him as "a light to lighten the Gentiles, .and 
 the ^lory of (ioil's people Israel." It was then also that the 
 Virgm Mother first learned that aiprrow as well as j<iy was in 
 
 the wonderful lot assigned her: "Yea, a sword shall jjierce 
 through thy own soul also. " 
 
 The submission of the Blessed Virgin to the ceremony of 
 pnrifie.ation, and of her Divine Son to that of presentation in 
 the Temple, were each of them an illustration of the perfect 
 humiliation of our Lord to the hkeness of sinful ni.an. The 
 miraculous conception of the Virgin had been unattended by 
 that for which a ceremonial purification was ordained ; and 
 our Blessed Lord, having no original sin, needed not to be 
 offered (or presented) and bought back again, lint, as at His 
 i!ai)tisni, so now, for Hini.self .and for His holy Mother He 
 says by their acts, "Sullcr it to be .so now, for thus it 
 bccometh us to fulfil all righteousness." In the price <if 
 redemption (the representative sacrifice offered in the early 
 dawn of the Holy Child's life, to be followed by a more per- 
 fect Sacrifice in its eventide) it has been noticed that there 
 was a ty]iieal meaning, now for the first and only time find- 
 ing its trne signification. The two turtle-doves, or young 
 liigcons, were expressive of lowliness at all times, as offerings 
 of the poor; but in the oflering of one by fire, and the eating 
 of the other by the priest, or those who offered it, arc now to 
 bo seen a type of Chi-ist offering Himself for sin, and .also 
 giving Himself to be the spiritual food and sustenance of His 
 people. 
 
 It is worthy of remark, as a liajipy token of the unity which 
 is possible in spite of disagreement, that altliough the ciiHiis 
 of the Blessed Virgin was and is one principal cause of 
 difference between the Church of England ami other Catholic
 
 328 
 
 %mt e0m\)m' Dap. 
 
 Saint Matthias' Day. 
 
 i A.D. 1549. 
 
 '^Stmctus Matthias Apostolus. 
 *THE COLLECT. 
 
 0AL:\IIGHTY God, "Who into the place of 
 the traitor Judas didst choose Thy faithful 
 servant Matthias to be of the number of the 
 twelve Apostles; Grant that Thy Church, 
 being alway preserved from false Apostles, may 
 be ordered and guided by faithful and true 
 pastors; through Jesus Christ our Lokd. 
 Amen. 
 
 'FOR THE EPISTLE. Acts i. 15-26. 
 
 <■ &. fS. g. Xom- 
 an as'P. E. 
 liaslerjt. Acts i. 
 12-17, 21-26. 
 
 IN those days Peter stood up in the midst 
 of the disciples, and said, (the number of 
 names together were about an hundred and 
 twenty,) Men and brethren, this Scripture must 
 needs have been fulfilled, which the Holy Ghost 
 by the mouth of David spake before concern- 
 ing Judas, which was guide to them that took 
 Jesus : for he was numbered with us, and had 
 obtained part of this ministry. Now this man 
 purchased a field with the reward of iniquity ; 
 and falling headlong he burst asunder, in the 
 midst, and all his bowels gushed out. And it 
 was known unto all the dwellers at Jerusalem, 
 insomuch as that field is called in their proper 
 tongue, Aceldama, that is to say. The field of 
 blood. For it is written in the book of Psalms, 
 Let his habitation be desolate, and let no man 
 
 "■THE GOSPEL. S. 
 
 AT that time Jesus answered and said, I thank 1 "■» ■ B- S- 
 --lA- Thee, O Father, Lord of heaven and ! "'kamrn. ' 
 earth, because Thou hast hid these things from 
 the wise and prudent, and hast revealed them unto 
 babes. Even so, Father, for so it seemed good 
 in Thy sight. All things are delivered unto Me 
 of My Father : and no man knoweth the Son, 
 but the Father ; neither knoweth any man the 
 
 dwell therein ; and, His bishoprick let another 
 take. Wherefore, of these men which have com- 
 panied with us all the time that the Lord Jesus 
 went in and out among us, beginning from the 
 baptism of John, unto that same day that He 
 was taken up from us, must one be ordained to 
 he a witness with us of His resurrection. And 
 they appointed two, Joseph called Barsabas, who 
 was surnamed Justus, and Matthias. And they 
 prayed, and said, Thou, Lord, Which knowest 
 the hearts of all men, shew whether of these 
 two Thou hast chosen ; that he may take part 
 of this ministry and apostleship, from which 
 Judas by transgression fell, that he might go to 
 his own place. And they gave forth their lots ; 
 and the lot fell upon ^Matthias, and he was num- 
 bered with the eleven Apostles. 
 
 Matt. xi. 25-30. 
 
 Father, save the Sox, and he to whomsoever the 
 Son will reveal Him. Come unto Me, all ye that 
 labour and are heavy laden, and I will give you 
 rest. Take ]\Iy yoke upon you, and learn of Me ; 
 for I am meek and lowly in heart : and ye shall 
 find rest unto your souls. For My yoke is easy, 
 and My burden is light. 
 
 Churches of Europe, yet we retain old Collects for both the 
 Annunciation and the Purification, while nearly all the other 
 Saints'-day Collects are modern. 
 
 Intkoit. — We wait for Thy loving-kindness, God: in 
 the midst of Thy temple. God, according to Thy Name, 
 so is Thy praise unto the world's end : Thy right hand is full 
 of righteousness. Ps. Great is the Lord, and highly to be 
 praised: in the city of our God, even upon His holy hill. 
 Glory be. 
 
 SAINT MATTHIAS. 
 [February 24. ] 
 
 This is not one of tlie most ancient of the festivals generally 
 observed by tlie Church, as there is no provision for it in the 
 Lectionary of St. .Jerome ; but there is a Collect for it in the 
 Sacramentary of St. Gregory, and in a German martyrology 
 of about the same period. It comes first in order after the 
 Festivals of the Incarnation, perhaps because St. Matthias 
 represents the earliest independent action of tlie Church as 
 that spiritual body which was to exercise the authority of 
 Christ, and to become the substitute, in some measure, for 
 His Visible Presence. But in the Eastern Church it is 
 August 9th. 
 
 St. Matthias' D.ay was formerly changeable in Leap Year, 
 when the intercalated day was added between February 23rd 
 and 24th, and the 25th ijecame the festival of St. Matthias. 
 But at the re\'ision of the Calendar in 1661 the intercalary day 
 was placed at the end of the month, and the festival of St. 
 Matthias fixed permanently to the 24th day. This is the day 
 
 (VI. Kalend. Martii) appointed for the Festival in the Sacra- 
 mentary of St. Gregory. 
 
 Nothing more is recorded of St. Matthias in the New 
 Testament than that he was chosen to be an Apostle in the 
 place of Judas Iscariot, the account of his ordination to that 
 high office being given in Acts i. 15-26, the Epistle of the 
 day throughout the world. The Eastern Gospel contains the 
 same solemn prayer of our Lord as that does which is used 
 in the Western Church, though taken from a different 
 Evangelist ; and the coincidence is a striking illustration of 
 the unity of mind by wliich the whole Catholic Church is per- 
 vaded. It is plain also that this Gospel is intended to shew 
 that the Apostle, on whose day it is used, was as much 
 "numbered with" the other Apostles, although ordained by 
 men, as any of those were who were ordained by our Lord 
 Himself ; and thus illustrates the great truth, that the Great 
 High Priest Himself declared, "As My Father hath sent Me, 
 even so send I you." 
 
 The tradition of the Church respecting St. Matthias' 
 Apostolic labours is, that after miiiistering for some years 
 among his countrymen tlie Jews, he went to Cappadocia, and 
 was eventually crucified there about the year of our Lord 64. 
 The manner of his death was not very unlike that of the 
 traitor Judas, but the one found the tree on which he hung 
 the way "to his own place;" the other, his Master's own 
 road to the Paradise of God. 
 
 IxTROiT. — Thy friends are exceeding honourable unto me, 
 God : greatly is their beginning strengthened. Ps. Lord, 
 Thou hast searclied me out and known me : Thou knowest my 
 downsitting and mine uprising. Glory be.
 
 Ci)C annunciation of tbe rirgin Qgarj). 
 
 329 
 
 The Annunciation of the Blessed Virgin Mary. 
 
 In Annunciatione Beatm 
 THE COLLECT. 
 ~VT7"E beseech Thee, O Lord, pour Tliy grace 
 V V into our hearts ; that, as we have known 
 the incarnation of Thy Sox Jesus Christ by the 
 message of an angel, so by His cross and passion 
 we may be brought unto the glory of His resur- 
 rection ; through the same Jesus Christ our 
 Lord. Amen. 
 
 « s. S. 5). 
 
 Cre^. 
 
 super Oblata 
 
 Ann. 
 
 Angeli ad 11. 
 
 Mari- 
 
 am. Mur. ii 
 
 26. 
 
 * Fourteenth 
 
 cen- 
 
 tury Prynie 
 
 ver- 
 
 siou. M. R. 
 
 111. 72. 
 
 1 
 
 Maruv. 
 
 "POSTCOMMUNIO. 
 
 GRATIAM Tuam, quKsumus, Domine, 
 m'ontibus nostris infunde : ut qui angelo 
 nuntiante Christi Filii Tui incarnatiouem cog- 
 novimus, per passionem Ejus et crucem ad 
 resurrectiouis gloriam perducamur. Per eundem. 
 
 *TORD, we bisechen helde yn thi grace to 
 -L^ oure inwitlis, that bi the message of the 
 aungel we knowe the incarnacioun of thi sone 
 iesu crist, and by his passioun and cross be ledde 
 to the glorie of his resurreccioun. Bi the same 
 iesu crist oure lord, that with thee lyueth and 
 regueth in oonhede of the hooly goost, god, bi 
 alle worldis of worldis. So be it. 
 
 FOR THE EPISTLE. Isa. vii. lO-lo. 
 
 MOREOVER, the Lord spake again unto 
 Ahaz, saying, Ask thee a sign of the 
 Lord thy God ; ask it either in the depth, or in 
 the height above. But Ahaz said, I will not ask, 
 neither will I tempt the Lord. And he said. 
 Hear ye now, O house of David ; Is it a small 
 
 s- S- ©. 
 
 Ram. 
 
 a,, as P. B. 
 
 
 Eastern. 
 
 Ileb. s. 
 
 ii-lS. 
 
 
 thing for you to weary men, but will ye weary 
 my God also ? Therefore the Lord Himself shall 
 give you a sign ; Behold, a Virgin shall conceive, 
 and bear a Son, and shall call His Name Immanuel. 
 Butter and honey shall He eat, that He may know 
 to refuse the evil, and choose the good. 
 
 "THE GOSPEL. S. Luke i. 26-38. 
 
 AND in the sixth month the angel Gabriel 
 -^-J^ was sent from God unto a city of Galilee 
 named Nazareth, to a Virgin espoused to a man 
 whose name was Joseph, of the house of David ; 
 and the Virgin's name was jMary. And the angel 
 came in unto her, and said, Hail, iliou that art 
 highly favoured, the Lord is with thee ; blessed 
 art thou among women. And when she saw Jiim 
 she wa,s troubled at his saying, and cast in her 
 mind what manner of salutation this should be. 
 And the angel said unto her, Fear not, Mary; 
 for thou hast found favour with God. And 
 behold, thou shalt conceive in tht/ womb, and 
 bring forth a Son, and .shalt call His Name JESUS. 
 He shall be great, and shall be called the Son of 
 the Highest ; and the Lord God shall give unto 
 
 «■ s. H. n 
 
 Kont' 
 
 a>, as P. B. 
 
 
 tas/trn. 
 
 Luke 
 
 I. =4-33- 
 
 
 Him the throne of His father DSvid. And He 
 shall reign over the house of Jacob for ever ; and 
 of His kingdom there shall be no end. Then said 
 Mary unto the angel. How shall this be, seeing 
 I know not a man ? And the angel answered 
 and said unto her. The Holy Ghost shall come 
 upon thee, and the power of the Highest shall 
 overshadow thee : therefore also that holy thing 
 which shall be born of thee shall be called the 
 Son of God. And behold, thy cousin Elisabeth, 
 she hath also conceived a son in her old age ; 
 and this is the sixth month with her who was 
 called barren : for with God nothing shall be 
 impossible. And Mary said. Behold the handmaid 
 of the Lord ; be it unto me according to thy 
 word. And the angel departed from Ijer. 
 
 THE ANNUNCIATION. 
 [M.VRCU 25.] 
 
 There is no mention of the festival of the Annunciation in 
 tlie Lectionary of St. Jerome, although there are days in 
 honour of the Purification and the Nativity and the Death or 
 Assumption of tlie Blessed Virgin. It is however of very 
 early date, as Proclus, Patriarch of Constantinople, who died 
 A.D. 446, has left a homily on the day, which w.as preached 
 in the presence of Nestorius, and against his heresy. It 
 i.s also mentioned by St. Athanasius, St. Chrysostoni, St. 
 Augustine, and other writers as early ; and the Collect is 
 found in the Sacramentary of Gelasius, at the end of the fifth 
 century, as well as in that of St. (irogory. In the Council of 
 Toledo, A.D. 656, the first of seven Canons orders that the 
 Feast of the Annunciation shall, in future, be kept on the 
 18th of December, so as not to interfere with the celebration 
 of Good Friday or the observance of Lent. But this day was 
 afterwards ajipropriated to the festival named "the Expecta- 
 tion of the Blessed Virgin," and the old day w.as restored. 
 
 In the Consuetudinary of Sarum this festival is called 
 "Our Lord's Annunciation," and Bishop Cosin proposed to 
 alter the title both here and in the Table of Lessons to " The 
 Annunciation of our Lord to the Blessed Virgin Mary :" in 
 both cases bis alteration -was inserted in the MS. of the 
 Prayer Book, but subsequently crossed out, and the authorized 
 
 title is "The Annunciation of our Lady," or "The Annuncia- 
 tion of the Blessed Virgin Mary." 
 
 The Church of England commemorates the ilother of our 
 Lord on five days in the year, tlie Annunciation, the Purifica- 
 tion, the Visitation, the Nativity of the Blessed Virgin, and 
 lier Conception. The three latter are Black Letter Days in 
 July, September, and December : the two former, as days 
 which commemorate events that associated her witli the 
 Person of our Lord and the work of our salvation l)y His 
 human Nature, are provided with special services as days of 
 obligation. 
 
 If our Blessed Lord's Nativity occurred on the 25th of 
 December, as there arc sound chronological reasons for 
 supposing, this may be taken as the true time when the angel 
 Gabriel first gave to the Cliureh the words, "Hail, thou that 
 art highly favinired, the Lord is with thee : blessed art thou 
 among women ;" words whicli have been associated with 
 errors in doctrine and practice, but which are still words that 
 come from God. It must have been about this time also, 
 "in those d.ays," that the Blessed Virgin w:is inspired to 
 give to the Church the Canticle which has ever since been so 
 dear to every generation. The words which she was thus 
 inspired to speak respecting herself, and those which were 
 spoken of her by the angel "sent from God," shew to what 
 an exalted ]ilace she was raised by the Providence of Almighty 
 God : and her meek reception of the wonderful revelation
 
 330 
 
 ^aint a^arfe's Day. 
 
 Saint Mark's Day. 
 
 Sanct^ 
 THE COLLECT. 
 
 O ALMIGHTY God, Who hast instructed 
 Thy holy Church with the heavenly doc- 
 trine of Thy Evangelist Saint Mark ; Give us 
 grace, that, being not like children carried away 
 with every blast of vain doctrine, we may be 
 established in the truth of Thy holy Gospel, 
 through Jesus Christ our Lord. Amen. 
 
 "S. 19. Greg. Nat. 
 S. .Mate. Ev. 
 
 US Marcus EvaiKjclista. 
 
 "ORATIO. 
 
 DEUS, Qui beatum Marciim evangelistam 
 Tuum evangelicte prajdicationis gratia sub- 
 liiuasti : tribue, ciuffisumus, ejus nos semper et 
 eruditione perficere et oratione defendi. Per 
 
 DOMINUM. 
 
 *"r^EUS, Qui nobis per ministerium beati Marci, 
 -L^ evangelistam et martyris, Tui veritatem 
 evangelii patefieri voluisti ; concede, quKsunius, 
 ut quod ab illius ore didicimus, gratia Tua adjuti 
 operari valeamus. Per. 
 
 "TTNTO every one of us is given grace, accord- 
 LJ ing to the measure of the gift of Christ. 
 Wherefore He saith. When He ascended up on 
 high. He led captivity captive, and gave gifts 
 unto men. (Now that He ascended, what is it but 
 that He also descended first into the lower parts 
 of the earth? He that descended is the same 
 also that ascended up far above all heavens, that 
 He might fill all things.) And He gave some 
 Apostles, and some Prophets, and some Evan- 
 gelists, and some Pastors and Teachers ; for the 
 perfecting of the saints, for the work of the 
 ministry, for the edifying of the body of Christ ; 
 till we all come in the unity of the faith, and of 
 
 ■S. a g.asP.B. 
 Rotnau. Ezelc. i. 
 
 liasCern. 
 5- 6-14. 
 
 THE EPISTLE. Ephea. iv. 7-16. 
 
 the knowledge of the Son of God, unto a perfect 
 man, unto the measure of the stature of the ful- 
 ness of Christ ; that we henceforth be no more 
 children, tossed to and fro, and carried about with 
 every wind of doctrine, by the sleight of men, 
 and cunning craftiness, whereby they lie in wait 
 to deceive ; but speaking the tnith in love, may 
 grow up into Him in all things, AVhich is the Head, 
 even Christ : from Whom the whole body fitly 
 joined together, and compacted by that which 
 every joint supplieth, according to the effectual 
 working in the measure of every part, maketh 
 increase of the body, imto the edifying of itself 
 in love. 
 
 shews a holiuess in the subjection of her will to the will of 
 the Lord, Whose handmaid she was, that no saint ever sur- 
 passed. Holy in lier original character, her holiness was 
 made more perfect by tliat most intimate union with Jesus 
 which existed for nine mouths of her life. Little cliildren 
 wei'e brought to Jesus that He might lay His hands on them, 
 and thus sanctify them by the touch of a passing moment ; 
 but the same Jesus abode long in His Mother's bosom. His 
 spotless Body was formed of her substance, aud sanctified her 
 both iu what He received from her as Man, and what He gave 
 to her as God. Not Eve when she was in Paradise could have 
 been so holy as the Virgin JLary wlien she became a Paradise 
 herself. Not even the glorified saints who have attained to 
 the purity and bliss of lieaveu are raised to higher blessedness 
 and purity tliau that saintly maiden was whom Elisabeth was 
 inspired to speak of as "the Mother of my Lord." 
 
 This sanctity of the Blessed Virgin ILary through her 
 association with her Divine Son has always been kept vividly 
 in view by the Cliurcli ; but, while excess of sentiment on 
 the one hand has led to an irreverent dishonour of her name by 
 associating it with attributes of Deity, so want of faitli in tlie 
 principle of the luoarnatiou has led, on the other liand, to an 
 irreverent depreciation of her sanctity. Our two principal 
 and three minor festivals in honour of the Virgin and her 
 work in the Licarnation point out tlie true course ; to esteem 
 lier very highly above all other saints ; but yet so that her 
 lionour may be to the glory of God. 
 
 Introit. — Drop down, ye heavens, from aliove, and let the 
 skies pour down righteousness ; let the eartli open, and let 
 it bring forth salvation. [Alleluia. AUeluia. — 1£ in Easter 
 season. ] Ps. And let righteousness spring up together ; I 
 the Lord have created it. Glory be. 
 
 SAINT MARK. 
 
 [April 25.] 
 
 The festival of St. Mark is provided for in the Sacramentary 
 of St. Gregory, although not in the Comes of St. Jerome. 
 Like others, it probably began in a local observance by the 
 Church of a particular country (in this case, Egypt), and was 
 gradually 'extended to all other Churclies throughout the 
 world. 
 
 Of the Saint commemorated on this day there can be no 
 doubt ; but it is not quite certain which of the Marks named 
 in the Acts of the Apostles is Saint Mark tlie Evangelist. It 
 seems most probable that he was not tlie John Mark of Acts 
 xii. 12 aud Acts xv. 37 (who was the dve\ptbs of St. Barnabas, 
 and about wliose couduct tlie sharp dissension arose between 
 St. Paul and St. Barnabas) , but that the Evangelist was the 
 "Marcus, my son," of whom St. Peter writes in 1 Pet. i. 13 
 as being his companion at Babylon. It was his association 
 with St. Peter which led St. Mark to be the writer of the 
 Gospel that goes by his name, and which is always connected 
 with the name of St. Peter as well as of St. Mark by ancient 
 writers. The later years of his ministry were spent at 
 Alexandria, where lie founded the Church of Christ among the 
 intellectual men of that learned city, and originated among 
 them that class of Christian scholars which afterwards gave 
 such a prominent place to Alexandria iu the theological 
 history of tlie Church. The Evangelist carried the knowledge 
 of Christ and the niinistrj- of the Church into less civilized 
 parts of Africa, but Alexandria was the central point of his 
 labours ; and there he was martyred on a day when the 
 heathen feast of Serapis was being observed, and whicli also 
 appears to have been Easter Day, probably Ajjril 25th, and 
 perhajis late in the first century, after most of the Apostles 
 had gone to their rest. He was dragged from his place at the 
 altar through the streets of the city, and over the rougli cliffs 
 adjoining, to prison ; from whence tlie next morning lie was 
 again tortured iu the same nianiier until liis soul departed 
 to spend a second and glorious Easter with his risen and 
 ascended Lord. 
 
 One of the ancient Apostolic Liturgies goes by tlie name of 
 St. Mark ; and his festival was formerly tlie day on which 
 the Greater Litanies or Processions were said : but these 
 latter originated witli St. Gregory in the sixth century. [See 
 Introduction to Litany, p. 222.] 
 
 It will be observed that tlie English Epistle and Gospel for 
 this day were anciently, as they stiU are, different from those 
 of the Latin and Oriental Churches. 
 
 Inteoit. — Hide me, God, from the gathering together 
 of the froward, and from the insurrection of wicked doers. 
 Alleluia. Alleluia. Ps. Hear my voice, God, in my prayer ; 
 presen'e my life from fear of the enemy. Glory be.
 
 %amt Pf)ilip anD ^aint 3lamc.s' Dai>. 
 
 33^ 
 
 "THE GOSPEL. S. John xv. 1-11. 
 
 I AM the true Vine, and My Father Ls the Hus- 
 bandman. Every branch in ile that beareth 
 not fruit He taketh away ; and every branch that 
 beareth fruit, He purgeth it, that it may bring 
 forth more fruit. Now ye are clean through the 
 word which I have spoken unto you. Abide in 
 ^re, and I in you. As the branch cannot bear 
 fruit of itself, except it abide in the vine ; no 
 more can ye, except ye abide in ]\Ie. I am the 
 Vine, ye are the branches. He that abideth in 
 Me, and I in him, the same bringeth forth much 
 fruit ; for without ile ye can do nothing. If a 
 man abide not in Jle, he i.s cast forth as a branch, 
 
 o 5. 5!. John 15. 
 
 y. Luke 9, 1-6. 
 
 }iotnan. Luke 10. 
 1-9. 
 
 Ettstern. Luke 
 lo. 16-21. 
 
 and is withered ; and men gather them, and cast 
 them into the fire, and they are burned. If ye 
 abide in Me, and ily words abide in you, ye shall 
 ask what ye will, and it shall be done unto you. 
 Herein is My Father glorified, that ye bear much 
 fruit; so shall ye be My disciples. As the 
 Father hath loved Me, so have I loved you : 
 continue ye in My love. If ye keep My com- 
 mandments, ye shall abide in !My love ; even as 
 I have kept j\Iy Father's commandments, and 
 abide in His love. These things have I spoken 
 unto you, that Jly joy might remain in you, and 
 that your joy might be full. 
 
 Saint Philip and Saint James' Day. 
 
 » 5. g. g. 
 
 c A. Dri54g. 
 
 ''Dies Apostolorum Philippi el Jacohi. 
 'THE COLLECT. 
 
 O ALMIGHTY God, Whom truly to know is 
 everlasting life ; Grant us perfectly to 
 know Thy Son Jesus Christ to be the Way, the 
 Truth, and the Life ; that, following tlie steps of 
 Thy holy Apostles, Saint Phdip and Saint James, 
 we may stedfastly walk in the way that leadeth 
 to eternal life, through the same Thy Son Jesus 
 Christ our Lord. Amen. 
 
 ''THE EPISTLE. S. James i. 1-12. 
 
 TAMES, a servant of God and of the Lord rfS.S.m. Km.. 
 
 Eastern. Acts 8. 
 26-39. 
 
 <J Jesus Christ, to the twelve tribes which 
 are scattered abroad, greeting. My brethren, 
 count it all joy when ye fall into divers tempta- 
 
 tions ; knowing tlds, that the trying of your faith 
 worketh patience. But let patience have her per- 
 fect work, that ye may be perfect and entire, 
 wanting nothing. If any of you lack wisdom. 
 
 SAINT PHILIP AND SAINT JAMES. 
 [Mat 1.] 
 
 In the Lectiouary of St. .Jerome and the Sacranientary of 
 St. (Gregory tlie names of these two Apostles are associateil 
 together as they are in the Latin and EugUsh Churches of 
 modern times : and the day of the festival is in both cases 
 the same as that now observed. But in the Eastern Church 
 St. Philip's Day is November 14th, and St. James' Day 
 October 23rd. It will also be observed that the Apostle St. 
 Pliilip alone is named for May 1st in the ancient Calendar of 
 the Venerable Bede ; and in some early Calendars of the 
 Englisli Cluirch, June 22nd is dedicated to "Jacobus Alfei." 
 [.See pp. 146, 151.] 
 
 Tlie Epistle for the day in the Eastern Church is the same 
 portion of Scripture that was read for the Second Morning 
 [jcsson in our own Church until l(i(!l : but it seems clear that 
 the Philip tliere mentioned is Pliilip tlic Deacon, since St. 
 Peter and St. .John were sent to Samaria to confirm those 
 whom he had baptized, wliich would nut have been necessary 
 in the case of an Apostle. It is curious to observe that the 
 same error should have occurred in both the Eastern and the 
 English Church ; but there seems to have been much con- 
 fusion among the ancients between St. Pliilip the Apostle 
 and Philip the Deacon and Evangelist, arising out of a 
 generally received opinion that the former was married 
 [Euseb. v. 24], while it is recorded of the latter in Acts 
 .\xi. 9 that he had "four daughters, virgins, which did 
 prophesy. " 
 
 St. Philip was one of the first of our Lord's disciples, and 
 is thouglit to have accompanied Him for some time wlien St. 
 Andrew and St. Peter had returned to their occupation of 
 fishing after their first call. It m,ay h.ave been tliis faitliful 
 companionsliip which led to the loving rebuke of our Lord 
 recorded in the Gospel of the day, "Have I been so long 
 time w'ith you, and yet li.aat ihou not known Mo, Philip?" 
 For tlie Apostle's zeal in bringing Nathanael and the Greeks 
 to his Master appears to indicate a trained faith in the Person 
 of the holy .Jesus, as does even his aspiration, "Show us the 
 Father, and it sufficeth us ! " In the account of the miracle 
 of the loaves and fishes St. I'hilip also seems to have been 
 
 specially under the loving eye of his Master, who sought to 
 " prove him " before He tried the faith of the others. After 
 the dispersion of the Apostles, St. Philip carried Christ and 
 the Church to Northern Asia, aaid his name has also been 
 connected with the early Church of Russia. St. Chrysostom 
 and Eusebius both record that he was crucified and stoned 
 on the cross, at Hierapolis, a great stronghold of idolatry, in 
 Phrygia ; and the tradition of the Church is, that his martyr- 
 dom took place immediately after he had procured by his 
 praj'ers the death of a great serpent which was worshipped 
 by the people of the city. 
 
 St. James the Less was son of Alph.-eus, or Cleophas, 
 and of Mary, and nephew to Joseph the husband of the 
 Blessed Virgin. Hence he was, in the genealogical phrase- 
 ology of the Jews, a " brother of our Lord," as is shewn iu the 
 table at page 253. It was also thought by the ancients that 
 his mother Mary was cousin, or as the Hebrews would say 
 "sister," to the BIcs.sed Virgin Mary, and this would establish 
 a double legal affinity between James and .loses, her sons, and 
 the holy Jesus. St. .Tames the Less is mentioned by Josepluis 
 ••vud in the Talmud, being well known to the ,Je«s from his 
 (losition as Apostle of the Church of .lerus.alem up to the 
 licginiiing of its last troubles : and having won even from 
 them the name of "the just," a name sh.adowing that of his 
 Master, so often called " the Righteous " in the Ps-alm.'. It 
 is he whose name is several times mentioned by St. Paul ; 
 and he was the writer of the C.atholic Hpistle of St. James. 
 He went to his rest by martyrdom [a. n. ()2], in Jerus.alem, 
 being thrown down from a pinnacle or wing of the Temple by 
 some of the persecuting Scribes and Pharisees, and slain, as 
 lie lay bruised on tlie ground below, with a fuller's club. 
 
 The only reason that can be suggested for coupling together 
 St. Philip and St. .lames is, that by thus doing the manner 
 in which our Lord sent forth ITis Apostles two and two is 
 illustrated. St. Simon and St. Jude, St. Peter and St. Paul, 
 St. Barnabas and St. Bartholomew are parallel instances. 
 
 Intuoit. — They cried unto Thee in the time of their 
 trouble, and Thou heardest them from heaven. Alleluia. 
 Alleluia. Pn. Rejoice in the Lord, O ye righteous, for it 
 becometh well the just to be th.ankful. (!loi-y be.
 
 332 
 
 ^aint TBarnafias tf)c 9po0tle. 
 
 let liim ask of God, that giveth to all men liber- 
 ally, aud upbraideth not, and it shall be given 
 hira. But let him ask iu faith, nothing waver- 
 ing ; for he that wavereth is like a wave of the 
 sea, driven with the wind, and tossed. For let 
 not that man think that he shall receive any thing 
 of the Lord. A double-minded man is unstable 
 in all his ways. Let the brother of low degree 
 rejoice in that he is exalted ; but the rich in that 
 he is made low ; because as the ilowcr of the 
 
 grass he shall pass away. For the sun is uo 
 sooner risen with a burning lieat, but it withereth 
 the grass, and the flower thereof falleth, and the 
 grace of the fashion of it perLsheth : so also shall 
 the rich man fade away in his ways. Blessed is 
 the man that endureth temptation ; for when 
 he is tried, he shall receive the crown of life, 
 which the Lokd hath promised to them that love 
 Him. 
 
 "THE GOSPEL. S. John xiv. 1-U. 
 
 r AND Jesus said unto His disciples,] Let not 
 L-^-A. your heart be troubled; ye iDelieve in 
 God, believe also in Me. In ]\Iy Father's house 
 are many mansions ; if it were not so, I would 
 have told you. I go to prepare a place for you : 
 and if I go and prepare a place for you, I will 
 come again, and receive you unto Jlyself, that 
 where I am, there ye may be also. And whither 
 I go ye know, and the way ye know. Thomas 
 saith unto Him, Lord, we know not whither Thou 
 goest, aud how can we know the way ? Jesus 
 saith unto him, I am the Way, the Truth, and 
 the Life : no man cometh unto the Father but 
 by "Me. If ye had known Me, ye should have 
 known My Father also : and from henceforth ye 
 know Him, and have seen Him. Philip saith 
 unto Him, Lord, shew us the Father, and it 
 sufficeth us. Jesus saith unto him. Have I been so 
 
 » 5. g. n- •»""'■ 
 
 (T«. John 14, 1-13. 
 EnsUrit, Jolin i. 
 44-5 '• 
 
 long time with you, and yet hast thou not known 
 Me, Philip? He that hath seen Me hath seen 
 the Father ; and how sayest thou then, Shew us 
 the Father ? Believest thou not that I am in 
 the Father, and the Father in Me ? The words 
 that I speak unto you I speak not of Myself ; but 
 the Father that dwelleth in Me, He doeth the 
 works. Believe Me, that I am in the Father, 
 and the Father in Me ; or else believe Me for 
 the very works' sake. Verily, verily I say unto 
 you. He that believeth on ]\Ie, the works that I 
 do shall He do also ; and greater tvorls than these 
 shall He do ; because I go unto My Father. 
 And whatsoever ye shall ask in My Name, that 
 will I do, that the Father may be glorified in 
 the Son. If ye shall ask any thing in My Name, 
 I will do it. 
 
 * *• !@. Hi. 
 
 c A. 1). 1549. 
 
 SAINT Barnabas the Apostle. 
 
 '' Sanctus Barnabas Apostolus. 
 ^THE COLLECT. 
 
 OLOPvD God Almighty, AVho didst endue Thy 
 holy Apostle Barnabas with singular gifts 
 of the Holy Ghost ; Leave us not, we beseech 
 Thee, destitute of Thy manifold gifts, nor yet of 
 grace to use them alway to Thy honour and 
 glory ; through Jesus Christ our Lord. Amen. 
 
 "iFGR THE EPl^lTLE. Acts. xi. 22-30. 
 
 TIDINGS of these things came unto the ears ■ 
 of the Church which was in Jerusalem ; 
 and they sent forth Barnabas, that he should ! 
 go as far as Antioch. Who, when he came, and 
 
 ^- Eph. 2. 19-; 
 g. W. Acts I 
 
 = ■—■3- 3- 
 /eastern [with 
 St. B.irtholomc^J. 
 Acts It. 19-30. 
 
 had seen the grace of God, was glad ; and 
 exhorted them all, that with purpose of heart they 
 would ckave unto the Lord. For he was a good 
 man, and full of the Holy Ghost, and of faith : 
 
 SAINT BARNABAS. 
 [JCTNE II.] 
 
 This festival is not of primitive antiquity, being unnoticed 
 iu the ancient Lectionaries and tSaoranieutaries. In the 
 Calendar of the Venerable Bede it is the 10th instead of the 
 llthof June; and in the Eastern Church the name of St. 
 Barnabas is associated with that of St. Bartholomew, the 
 latter being also commemorated on August 25th. The day 
 was omitted from the English Calendar of 1552, but the Service 
 was retained. In Fothergill's JIS. it is stated that the day was 
 not observed because St. Barnabas was not one of the twelve.' 
 
 The name of St. Barnabas derives its chief lustre from his 
 association with St. Paul ; yet, independently of this, he was 
 one worthy to be ranked among the saints of the Church as 
 an Evangelist, Apostle, and Martyr. 
 
 The Apostle St. Barnabas was born at Cyprus, but was 
 a Jew of the tribe of Levi, and his original name was 
 Joses or Joseph. Some of the Fathers record that he was 
 one of the seventy disciples, and that he was brought up with 
 St. Paul at the feet of Gamaliel. After our Lord's Ascension 
 
 1 Hence we find Bishop Wren in 1*536 givin.t: direction that "ministers 
 forget not to read the collects, epistle-s, and gositels appointed for the Con- 
 version of St. Paul... and forSt.Ii,irnaby's Day." (Cabd. Doc. .liiii. ii. 202.] 
 
 he received the name of Barnabas, or "Son of Consolation," 
 from the Apostles ; and shewed his zeal for Christ by selling 
 his property that the Apostles might distribute the proceeds 
 among the poor ; an act which possibly originated the name 
 by whicli he has ever since been known. St. Chrysostom 
 hands down a tradition that he was a man of very amiable 
 disposition but commanding aspect. Having brought St. 
 I'aul to the Ajiostles he was associated with him for about 
 fourteen years, and ou several missionary journeys. After 
 their separation nothing further is recorded of St. Barnabas 
 in Holy Scripture ; but the traditions of the Church represent 
 that he spent the remainder of his life among his fellow- 
 countrymen at Cyprus, and that he was stoned by the Jews 
 at Salamis under circumstances somewhat similar to those 
 which brought St. Ste)ihcn to his death. What was supposed 
 to be the body of St. Barnabas was discovered four centuries 
 after his martyrdom, a Hebrew copy of St. Matthew's Gospel 
 lying next his heart, which was believed to have been 
 written by himself. An Epistle is extant bearing the name 
 of St. Baruabas, but it is not now considered to be his work. 
 The CJospel foi^tlie day is evidently selected with reference 
 to the act of St. Barnabas iu consoling the poor disciples in 
 their poverty. He .-icted upon the command of our Lord in 
 the spirit with which the example of the Good Samaritan is
 
 ^aint 3lo!)n Ogaptist's Daj?. 
 
 333 
 
 and mucli people was added unto the Lokd. Then 
 departed Barnabas to Tarsus, for to seek Saul. 
 And when he had found him, he brought him 
 unto Antioch. And it came to pass, that a whole 
 year they assembled themselves with the Church, 
 and taught much people : and the disciples were 
 called Christians first in Antioch. And in these 
 days came prophets from Jerusalem unto 
 Antioch. And there stood up one of them 
 
 named Agabus, and signified by the Spieit, that 
 there should be great dearth throughout all the 
 world ; which came to pass in the days of Claudius 
 Csesar. Then the disciples, every man according 
 to his ability, determined to send relief unto the 
 brethren wliich dwelt in Judrea. Which also 
 they did, and sent it to the elders by the hands 
 of Barnabas and Saul. 
 
 »THE GOSPEL. S. John xv. 12-16. 
 
 THIS is My commandment. That ye love one 
 another, as I have loved you. Greater love 
 hath no man than this, that a man lay down 
 his life for his friends. Ye are My friends, if ye 
 do whatsoever I command you. Henceforth I 
 call you not servants ; for the servant knoweth 
 not what his lord doeth : but I have called you 
 
 ' 5. as P 
 
 B. 
 
 ». W. 
 
 Luke 22. 
 
 24-30. 
 
 
 Koman. 
 
 Matt. 10. 
 
 16-22. 
 
 
 liastetn 
 
 fwith 
 
 St. Bartholomew]. | 
 
 Luke 10. 
 
 16-21. 
 
 friends ; for all things that I have heard of My 
 Fathee I have made known unto you. Ye have 
 not chosen Me, but I have chosen you, and 
 ordained you, that ye should go and bring forth 
 fruit, and that your fruit should remain : that 
 whatsoever ye shall ask of the Father in Jly 
 Name, He may give it you. 
 
 * s. 1. 1§. 
 
 AD. 1549. 
 
 Saint John Baptist. 
 
 ''Dies Sancti Johaiuiis BujHistce, 
 'THE COLLECT. 
 ALMIGHTY God, by Whose providence Thy 
 -^^J- servant John Baptist was wonderfully born, 
 and sent to prepare the way of Thy Son our 
 Savioue, by preaching of repentance ; Make us 
 so to follow his doctrine and holy life, that 
 we may truly repent according to his preach- 
 ing ; and after his example constantly speak the 
 truth, boldly rebuke vice, and patiently suffer 
 for the truth's sake ; through Jesus Cheist our 
 Lord. Atnen. 
 
 Isa. 49. 1-7. 
 htistern. Ron]. 
 3. II— 14- 4- 
 
 "TOR THE EPISTLE 
 
 COMFORT ye, comfort ye My people, saith | "^s. g.??. kc;,. 
 your God. Speak ye comfortably to Jeru- 
 salem, and cry unto her. That her warfare is 
 accomplished ; that her iniquity is pardoned : for 
 she hath received of the Lord's hand double for 
 aU. her sins. The voice of him that crieth in the 
 wilderness. Prepare ye the way of the Lord, make 
 straight in the desert a high-way for our God. 
 Every valley shall be exalted, and every mountain 
 and hill shall be made low, and the crooked shall 
 be made straight, and the rough places plain. And 
 the glory of the Lord shall be revealed, and all 
 
 Isa. xl. 1-11. 
 
 flesh shall see it together : for the mouth of the 
 Lord hath spoken it. The voice said. Cry. And 
 he said, What shall I cry? All flesh is grass, and 
 all the goodliness thereof is as the flower of the 
 field. The grass withereth, the flower fadeth, 
 because the Spirit of the Lord bloweth upon it : 
 surely the people is grass. The grass withereth, 
 the flower fadeth ; but the word of our God shall 
 stand for ever. Zion, that bringest good tidings, 
 get thee up into the high mountain : O Jerusa- 
 lem, that bringest good tidings, lift up thy voice 
 with strength ; lift it up, be not afraid : say unto 
 
 commended to us, and shewed his love by going and doing 
 likewise. 
 
 Intrgit. — Thy friends are exceeding honourable unto me, 
 God ; gi'eatly is their beginning strengtlieued. I's. O Lord, 
 Thou liast searched me out and known me : Thou kuowest 
 my dowusitting and mine uprising. Glory be. 
 
 SALNT JOHN THE BAPTIST. 
 
 [Jl-XE -JL] 
 
 This festival is in the Comes of St. Jerome, as also another 
 commemorating the Beheading of St. John the liaptist, but 
 the date is not indicated in cither case. Mabillon says tliat 
 the festival of this day w.as in the Carthaginian Calendar 
 before a.d. 484; and it is mentioned [circ. A. D. 400] by 
 Maximus, Bislmp of Turin, as also by St. Augustine, in several 
 Homilies. In the Eastern Ciiurch it is kept on Janu.ary 7th, 
 the day after the holy Tlicophany ; and the festival of the 
 Decollation is also fixed, as in the Latin Church and our own, 
 for August 20th. Tlio day on which our principal Festival 
 of St. John tl>o Baptist is kept has been supposed to be con- 
 nected with his words, "He must increase, but I must 
 decrease;" the days of the Bridegroom are growing longer, 
 
 but those of the friend of the Bridegroom are beginning to 
 wane. So St. Augustine says [Horn. 287], "John was born 
 to-day, and from to-day the days decrease ; Christ was born 
 on the eiglith of the kalends of .Tanuary, and from that day 
 the days increase." But the 24th of June is also the proxi- 
 mate day of tlie Baptist's birth, since he vas six mouths 
 older than om- Lord. 
 
 Although the martyrdom of St. John Baptist is one of 
 the four rcconled in Holy Scripture (the other three being 
 those of the Holy Innocents, St. Stephen, and St. James), 
 yet the present festival, which commemorates his Nativity, 
 appears to lie the more ancient of the two dedicated to his 
 name, and the one more geuerally observed. So wo may 
 judge from the Sermons botli of Maximus and St. Augustine, 
 each of whom accounts for tlie custom of observing the Birth 
 and not the Martyrdcmi of tlic Precursor of our Lord as if no 
 other festival in liis honour had yet been established. "The 
 pi'ophets who had gone before were first born, and at a later 
 day prophesied, but St. John llaptist heralded the Incarna- 
 tion of our Lord when His Virgin Mother came to visit 
 Elisabeth, and both the Precursor and the Holy Child were 
 yet unborn." 
 
 Tlio miraculous birth of St, John tlie Baptist, and all that 
 we know of l>is subseq^uent history, is told us iu the opening
 
 334 
 
 %mt l^cter's Dap. 
 
 the cities of Judah, Behold your God. Behokl, 
 the Lord God will come with strong hand, and 
 His arm shall rule for Him : behold, His reward 
 is with Him, and His work before Him. He 
 
 "THE GOSPEL. 
 
 ELISABETH'S full time came that she should 
 be delivered ; and she brought forth a son. 
 And he)- neighbours and her cousins heard how 
 the Lord had shewed great mercy upon her; 
 and they rejoiced with her. And it came to 
 pass, that on the eighth day they came to cir- 
 cumcise the child ; and they called him Zacha- 
 rias, after the name of his father. And his 
 mother answered and said. Not so ; but he shall 
 be called John. . And they said unto her, There 
 is none of thy kindred that is called by this 
 name. And they made signs to his father, how 
 he would have him called. And he asked for 
 a writing-table, and wrote, saying. His name is 
 John. And they marvelled all. And his mouth 
 was opened immediately, and his tongue loosed, 
 and lie spake, and ^jraised God. And fear came 
 on all that dwelt round about them ; and all 
 these sayings were noised abroad throughout all 
 the hill-country of Judsea. And all they that 
 had heard them laid them up in their hearts, 
 saying. What manner of child shall this be '? And 
 the hand of the Lord was witli him. And liis 
 father Zacharias was filled with the Holy Ghost, 
 and prophesied, .saying, Blessed he the Loed God 
 
 ' S. S- 5). 
 
 an. Luke 
 
 Hasterti. 
 =4. 25. 57-68 
 
 shall feed His flock like a shepherd ; He shall 
 gather the lambs with His arm, and carry them 
 in His bosom, and shall gently lead those that 
 are with young. 
 
 S. Luke i. 57-80. 
 
 of Israel : for He hath visited and redeemed His 
 people, and hath raised up an horn of salvation 
 for us in the house of His servant David ; as He 
 spake by the mouth of His holy prophets, which 
 have been since the world began ; that we should 
 be saved from our enemies, and from the hand 
 of all that hate us ; to perform the mercy -pro- 
 mised to our fathers, and to remember His holy 
 covenant ; the oath which He sware to our father 
 Abraham, that He would grant unto us, that we, 
 being delivered out of the hand of our enemies, 
 might serve Him with(jut fear, in holiness and 
 righteousness before Him all the days of our life. 
 And thou. Child, shalt be called the Prophet of 
 the Highest : for thou shalt go before the face 
 of the LoED to prepare His ways ; to give know- 
 ledge of salvation unto His people, by the re- 
 mission of their sins, through the tender mercy 
 of our God, whereby the Day-spring from on 
 high hath visited us ; to give light to them that 
 sit in darkness and in the shadow of death, 
 to guide our feet into the way of peace. And 
 the child grew, and waxed strong in spirit ; and 
 was in the deserts till the day of his .shewing 
 unto Israel. 
 
 o 
 
 Saint Peter's Day. 
 
 '•Dies Apostolorum Petri et Pauli. 
 ^THE COLLECT. 
 ALMIGHTY God, AVho by Thy Son Jesus 
 Cheist didst give to Thy Apostle Saint 
 
 * S. B. g. 
 
 rA.D.^549. 
 
 chapters of tlie four Gospels, in the 11th of St. Matthew, and 
 the 9th of St. Luke. By comparing our Lord's words in 
 Matt. xi. 14, those of the angel in Luke i. 10, 17, of Zacharias 
 in Luke ii. 76, and those of St. John himself in announcing 
 his mission, with preceding prophecies, we see that the pro- 
 phets had spoken of him more than seven hundred years 
 before he was born, and that the very last words of the Old 
 Testament, written about four hundred years previously, 
 were concerning him. And, comparatively little as is said 
 about St. John in Holy Scripture, what is said shows how 
 important his office was, and illustrates the words of our Lord, 
 that among all previously bora of women, none was ever 
 greater tlian John the Baptist. 
 
 He appears to have spent his childhood, at least, with our 
 Blessed Lord and His mother, and it is natural to suppose 
 that liis parents lived but a few years after his birth. But 
 when the time for his ministry came, he adopted tlio ancient 
 prophetic mode of life ; such as is indicated in the case of 
 Elijah the Tishbite, who is said [2 Kings i. 8] to have been 
 "an hairy man, and girt with a girdle of leather about his 
 loins." As a prophet, and the greatest of all, — the last jiro- 
 phet of the old dispensation, and the first of the new, — he 
 assailed the vices of the generation in which our Lonl came, 
 as Elijah himself had .assailed those of Ahal) and the Israel of 
 that day ; and so doing he brouglit many to repentance, and 
 initiated a new moral life by that ordinance of Baptism with 
 which the dispens.ation of Sinai ended and that of Calvary 
 began. And when by the power of his preacliing he had pre- 
 pared the hearts of the peojilo to receive Christ as a blessing, 
 and not as one "come to smite tiie earth with a curse" [Mai. 
 iv. 6], tlie other part of his office was brought into exercise, 
 th.at of baptizing our Lord, and witnessing to the descent of 
 the Holy Spirit on His human nature. 
 
 Powerful as the effect of St. John the Baptist's ministra- 
 tions evidently was, we have very little information given us 
 about it. He proclaimed the coming of Christ, rebuked all 
 
 classes of tlie people for tlieir sins, shewed them the way to 
 turn from them, and baptized with a Baptism of water which 
 foreshadowed the Baptism with tlie Holy Gliost as well as 
 water. All people seem to have come readily to him, for the 
 "offence of the Cross" had not yet begun, and the prophet 
 who attracted was no "carpenter's son," but "a prophet 
 indeed," the son of a man well known among them, a priest 
 of the regular succession of Aaron, prophesying as Elijah, 
 Isaiah, or Ezekiel, with tlie outward appearance and liabit 
 of a "man sent from God," and telling of that which they 
 longed for, the near approach of tlieir Messiah. This is all 
 we learn of the ministry of the Baptist from Holy Scripture, 
 and tradition has added little or nothing more. His martyr- 
 dom appears to have taken place very early m our Lord's 
 ministry, and when St. Jolin himself was only about tliirty 
 years of age ; and since his work was done, we may see in it 
 the manner in which the course of even the evil of this world 
 is so regulated, tliat it ministered by a quick death to the 
 rapid removal of a saint from the Church on earth to the 
 Church in heaven when the time of liis reward was come. 
 
 In'TROIT. — The Lord hath called me by name from the 
 womb of my mother. He hath made my mouth like a sharp 
 sword. In the shadow of His hand hath He hid me : He hath 
 made me like a polislied sliaft, and in His quiver liath He con- 
 cealed me. Ps. It is a good thing to give thanks unto the Lord, 
 and to praise Thy Name, Thou most liighest. Glory be. 
 
 SAINT PETER. 
 
 [June 29.] 
 
 Tliis day is one of the oldest of Christian festivals, and one 
 tliat was from the beginning of its institution celebr.ated with 
 great solemnity. Ruinart [G17] traces it back as far as the 
 third century, and it is probably of even more primitive 
 antiquity. In St. Jerome's Lectionary there are two Gospels
 
 %mt Peter's £)aj?. 
 
 335 
 
 Peter many excellent gifts, and commandedst 
 him earnestly to feed Thy flock ; JIake, we 
 beseech Thee, all Bishops and Pastors diligently 
 to preach Thy holy Word, and the people obedi- 
 ently to follow the same, that they may receive 
 the crown of everlasting glory; through Jesus 
 Christ our Lokd. Amen. 
 
 ' FOR THE EPISTLE. Acts xii. 1-11. 
 
 n^ 1'. li. 
 
 m. Acts 3. i-io. 
 
 t-nslirii. 2 Cor. 
 II. 21 — 12. 9, 
 
 ABOUT that time Herod the king stretched 
 -^-^ forth his hands to vex certain of the 
 Church. And he killed James the brother of 
 John with the sword. And, because ho saw it 
 pleased the Jews, he proceeded further to take 
 Peter also. (Then were the days of unleavened 
 bread.) And when he had apprehended him, he 
 put him in prison, and delivered him to four 
 quaternions of soldiers to keep him, intending 
 after Easter to bring him forth to the people. 
 Peter therefore was kept in prison ; but prayer 
 was made without ceasing of the Church unto 
 God for him. And when Herod would have 
 brought him forth, the same night Peter was 
 sleeping between two soldiers, bound with two 
 chains ; and the keepers before the door kept the 
 prison. And behold, the angel of the Lord came 
 upon him, and a light shined in the prison; and 
 
 *THE GOSPEL. S, 
 
 ^TTHEN Jesus came into the coasts of Csesarea 
 V V Philippi, He asked His disciples, saying, 
 Whom do men say that I, the Son of Man, am ? 
 And they said. Some say that Thou art John the 
 Baptist, some Elias, and others Jeremias, or one 
 of the prophets. He saith unto them. But Whom 
 say ye that I am ? And Simon Peter answered 
 and said. Thou art ^the Christ, the Son of the 
 living God. And Jesus answered and said unto 
 him. Blessed art thou, Simon Bar-jona : for flesh 
 
 he smote Peter on the side, and raised him up, 
 saying. Arise up quickly. And his chains fell off 
 from his hands. And the angel said unto him. 
 Gird thyself, and bind on thy sandals : .and so he 
 did. And he saith unto him. Cast thy garment 
 about thee, and follow me. And he went out 
 and followed him ; and wist not that it was true 
 which was done by the angel ; but thought he 
 saw a vision. When they were past the first and 
 the second ward, they came unto the iron gate 
 that Icadeth unto the city, which opened to them 
 of his own accord ; and they went out, and passed 
 on through one street, and forthwith the angel 
 departed from him. And when Peter was come 
 to himself, he said. Now I know of a surety, that 
 the Lord hath sent His angel, and hath delivered 
 me out of the hand of Herod, and from all the 
 expectation of the people of the Jews. 
 
 Matt. xvi. L3-19. 
 
 * .S. ^. Roman, 
 Eiistern, 
 11). Jolinal. 15-19. 
 
 The article is 
 omitted in all 
 
 B tinted Prayer 
 ooks. 
 
 and blood hath not revealed it unto thee, but 
 My Father Which is in heaven. And I say also 
 unto thee, That thou art Peter, and upon this 
 rock I will build I\Iy Church ; and the gates of 
 hell shall not prevail against it. And I will 
 give unto thee the keys of the Kingdom of 
 Heaven : and whatsoever thou shalt bind on 
 earth shall be bound in heaven ; and whatso- 
 ever thou shalt loose on earth shall be loosed 
 in heaven. 
 
 and two Epistles, the one pair under the name of St. Peter, 
 the other under that of St. Paul. As there is only one Vigil, 
 and one Octave, which is called the Octave of the A'poslles, 
 the day was evidently then dedicated to both Apostles, as it 
 was in the English Church until the Keforniation [a "Com- 
 memoration " of St. Paul following on the .30th], and as it still 
 is in the Latin and the Eastern Church. It was a very early 
 custom fur the Bishops of Ptome to celebrate the Holy Com- 
 munion in both St. Peter's and St. Paul's Churches on this 
 day, a custom which is mentioned [a.u. 348] by Prudentius 
 [Peristcjihano, carm. xii.]. 
 
 Transtyberina prius solvit sacra pervigil sacerdos, 
 llox hue recurrit, duplicatque vota. 
 
 He also speaks of the whole city frequenting each church, 
 as if the' festival was kept very generally and with great 
 solemnity. .St. Augustine, St. Leo, and several others of the 
 Fathers have left sermons preached on the day of St. Peter 
 and St. Paul; and no doubt the two, from their relative posi- 
 tions as the chief Apostles of tlie Jews and the Gentiles, from 
 their joint ministrations at Rome, and from their martyrdom 
 together there on the same day, have .always had this day 
 dedicated in their united names. Bishop Cosin restored the 
 title "Saint Peter's and Saint Paul's D.ay" in his Durham 
 Prayer Book, and addetl to the Collect, so that it sliouKl read 
 "... commaniledst him earnestly to feed Thy Hock, ami 
 madest Thy Apostle St. I'aul a choice vessel to bear Thy Name 
 tiefore the Qenliles, make, we beseech Thee, all Bishops ami all 
 oilier ministers of Thy Church, diligently to preach Thy holy 
 Word . . ." He also altered the Epistle to 2 Tim. iv. 1-9; 
 but none of these changes wen: adopted. 
 
 St. Peter was one of the first-called of our Loi'd's disciples 
 [John i. 3.5-42], and as soon as he had come to follow Christ, 
 he was marked out by a new name, that of Cephas, the 
 
 Syriac equivalent of the one by which he has since been so 
 familiarly known to the Church. Our Lord did nothing with- 
 out a meaning, anil in giving this new name to His disciple. 
 He appears to have i)rophetically indicated the strong, 
 immoveable faith in Him which that disciple was to exhibit, 
 and the firmness of which is not contradicted even by that 
 temporary want of courage which led him to try and save his 
 life by denial of his Master in the bitter hour of llis Passion. 
 Such instances of faith as St. Peter's attemjjt to walk on the 
 water, and his confession of Christ as the Son of the living 
 God, seem to set him at the head of the Apostles, as one 
 whom no shock could move from his belief in the Lord ; and 
 the striking words of our Lord which are recited in the 
 Gospel for this day shew that a special revelation had been 
 vouchsafed to the Apostle to give him that knowledge of 
 Christ on which his faith rested. It was perhaps because 
 St. Peter's faith was stronger than that of the other Apostles 
 that he had to unilorgo greater temptation. Satan desired to 
 " sift him as wheat," .as he had desired to tempt .lob ; but one 
 look from Jesus brought him to himself and counteracted the 
 tcmpt.ation. A similar temi)tation is said to have assailed 
 him just before his martyrdom, as our Lord's agony was a 
 kind of second temptation. St. Peter too desired that the cup 
 might pass fnmi him, and endeavoured to escape from Home. 
 But as ho ^va3 leaving the city he had sueli a vision of his 
 Master as St. Paul hail on his w.ay to Damascus. "Lord, 
 whither goest Thou?" were the words of tlie Apostle, and the 
 reply was a (picstion whether that Master nuist go to Kome 
 and again suiter, since His servants were afraid to die for His 
 sake. As when Jesus had "looked on" the Apostle years 
 before in the hall of Pilate, so now, the trial of faith ended in 
 a victory, an<l the servant returnetl to follow the JIastcr by 
 being girded by another than himself, and led whither he would 
 not at the first have gone, to the Cross. At his own request
 
 
 ^aint Barnes the apostle. 
 
 SAINT JAMES THE APOSTLE. 
 
 " 5. e. m. 
 
 It A.n. 1549. 
 
 " Dies Sanctl Jacobi Apoxfoli. 
 *THE COLLECT. 
 
 GRANT, O merciful God, that as Thine holy 
 Apostle Saint James, leaving his father 
 and all that he had, without delay was obedient 
 unto the calling of Thy Son Jesus Christ, and 
 followed II im ; so we, forsaking all worldly and 
 carnal affections, may be evermore ready to follow 
 Thy holy commandments : through Jesus Christ 
 our Lord. Aineyi. 
 
 'FOR THE EPISTLE. 
 
 IN these days came prophets from Jerusalem 
 unto Antioch. And there stood up one of 
 them named Agabus, and signified by the Spirit, 
 that there should be great dearth throughout all 
 the world; which came to pass in the days of 
 Claudius Caesar. Then the disciples, every man 
 according to his ability, determined to send 
 relief unto the brethren which dwelt in Judsea. 
 
 Acts xi. 
 
 27, a 
 
 S.B.B 
 
 Eph. 
 
 5 19-=I. 
 Roinafl. 
 
 I Cor. 
 
 i. 9.15. 
 hnsleni. 
 
 Acts 12. 
 
 i-ii. 
 
 
 and part of Chapter xii. 3. 
 Which also they did, and sent it to the elders 
 by the hands of Barnabas and Saul. Now about 
 that time Herod the king stretched forth his 
 hands to vex certain of the Church. And he 
 kiUed James the brother of John with the sword. 
 And, because he saw it pleased the Jews, he pro- 
 ceeded further to take Peter also. 
 
 ''THE GOSPEL. S. JSLatt. xx. ^O-^S. 
 
 THEN came to Him the mother of Zebedee's 
 children with her sons, worshipping Him, 
 and desiring a certain thing of Him. And He 
 said unto her. What wilt thou ? She saith unto 
 Him, Grant that these my two sons may sit, the 
 one on Thy right hand, and the other on the left, 
 in Thy kingdom. But Jesus answered and said. 
 Ye know not what ye ask. Are ye able to drink 
 of the cup that I shall drink of, and to be bap- 
 tized ivith the baptism that I am baptized unth 1 
 They say unto Him, We are able. And He saith 
 unto them. Ye shall drink indeed of ]\Iy cup, and 
 be baptized %oith the baptism that I am baptized 
 with : but to sit on My right hand, and on My 
 
 ' S. g. S- •«<""• 
 
 nn. Matt. 20. 2j- 
 J^aitern. Lukeg. 
 
 left, is not Mine to give ; but it shall be given 
 to them for whom it is prepared of My Fatheb. 
 And when the ten heard -it, they were moved 
 with indignation against the two brethren. But 
 Jesus called them unto Him, and said, Ye know 
 that the princes of the Gentiles exercise dominion 
 over them, and they that are great exercise 
 authority upon them. But it shall not be so 
 among j'ou : but whosoever will be great among 
 you, let him be your minister; and whosoever 
 will be chief among you, let him be your servant : 
 even as the Son of Man came not to be ministered 
 unto, but to minister, and to give His life a ransom 
 for many. 
 
 he was crucified with his head downwards to make the death 
 more ignomiuioiis and painful; and as being unworthy to 
 suffer tlie same death as his Lord. This was in the year 68 ; 
 and while St. Peter was being crucified at the Vatican, St. 
 Paul was being beheaded at Aqiue Salruv, three miles from 
 Kome. 
 
 Our Lord's remarkable words, "I will give unto thee the 
 keys of the Kingdom of Heaveu," do not seem to be wholly 
 explained by saying that St. Peter represented all the Apostles, 
 and that these words represented the power given to all. 
 But if they implied any distinction of autliority between St. 
 Peter and his brethren, they do not give any foundation 
 whatever to the claims which the Bishops of Pome have made 
 as successors of St. Peter : for [1] there is no evidence that 
 they are in any special sense successors of St. Peter, and [2] 
 if our Lord's words cannot clearly be applied to tlie other 
 Apostles, much less can they be applied to Bishops of later 
 days who were not Apostles. There is nothing in the Scrip- 
 tural account of St. Peter's Apostolic work which adequately 
 explauis these words ; nor does the tradition of the Church 
 respecting that work shew anything that at all lielps to do so. 
 He presided over the Clnirch at Antioch for some time, — a fact 
 commemorated by the festival of St. Peter's Chair at Antioch, 
 — assisted, as it appears, in evangelizing Chakhea, and was 
 probably some years at Kome before his death. During these 
 years it seems most likely that he was all the while acting 
 chiefly as the Apostle of the Circumcision, having charge of 
 Jewish Christians : and, while great works were undoubtedly 
 assigned to the other Apostles, there are evident traces of a 
 providential disposition of duties by which Jewish Christianity 
 became the field of St. Peter's labours ; Gentile Christianity 
 being assigned to St. Paul, who seems to have been called to 
 the place of St. James the Great on his martyrdom ; and the 
 general government of the Church, wlien Jewish and Gentile 
 
 Christianity were merging into one, the work of St. John, 
 when the others had passed away from their labours. 
 
 Introit. — Now I know of a surety that the Lord hath sent 
 His angel, and hath delivered me out of the hand of Herod, 
 and from all the expectation of the Jews. Ps. And when 
 Peter was come to himself he said. Glory be. 
 
 SAINT JAMES THE GREAT. 
 [July 25.] 
 
 The festival of St. James, the brother of St. John the 
 Divine, is not noticed in tlie Lectionary of St. Jerome, but 
 has a Collect appointed in St. Gregory's Sacramentary, and 
 is also in the ancient English Calendars of Bede and of King 
 Atlielstan's Psalter. In the Eastern Church it is kept on 
 April 30th, but in the Western it has always been observed 
 on July 25th. 
 
 St. jfames being a lirother of the beloved disciple, his rela- 
 tionship to our Lord may be seen in the table printed under 
 that Apostle's day [p. 253]. With St. John he received 
 the appellation of Boanerges from our Lord, and has always 
 been surnamed the Great, or the Greater, by the Church ; but 
 neither of these designations can be satisfactorily accounted 
 for. Some special position was given to St. James and St. 
 Jolm, as well as to St. Peter, by their Divine Master ; and the 
 request of their mother, probably Salome, that they might 
 sit on either hand of our Lord in His Kingdom, was doubtless 
 founded on the choice thus made by Him, coupled with such 
 a strong faitli in His Person and Power as was displayed on 
 another occasion, when the sons of Zebedee sought authority 
 from Christ to destroy the Samaritan city that liad rejected 
 Him. [Luke ix. 52. ] Their Master liad told His servants that 
 they' should eat and drink at His table in His Kingdom, and
 
 ^aint '!5artf)olomcU) tfjc apostle. 
 
 327 
 
 « 5 p. ?§. Crffg. 
 Nnt. S. Barth. Ap. 
 Meuard, 135. 
 
 Saint Bartholomew the Apostle. 
 
 Jii Did S. Bartliolomiei Apostoli. 
 THE COLLECT. 
 
 O ALMIGHTY and everlasting God, Who 
 didst give to Thine Apostle Bartholomew 
 grace truly to believe and to preach Thy ^yo^d ; 
 Grant, we beseech Thee, unto Thy Church, to 
 love that Word which he believed, and both to 
 preach and receive the same ; through Jesus 
 Christ our Lord. Amen. 
 
 »ORATIO. 
 
 OMNIPOTENS sempiterne Deus, Qui hujua 
 diei venerandam sanctamque lajtitiam in 
 beati Bartholomaei Apostoli Tui festivitate tribu- 
 isti ; Da Ecclesiae Tuse, quaesumus, et amare quod 
 credidit, et prsedicare quod docuit. Per Domi- 
 NUM nostrum. 
 
 'FOR THE EPISTLE. Acts v. 12-16. 
 
 BY the hands of the Apostles were many signs 
 and wonders wrought among the people ; 
 (and they were all with one accord in Solomon's 
 porch : and of the rest durst no man join him- 
 self to them : but the people magnified them : 
 and believers were the more added to the Lord, 
 multitudes both of men and women :) insomuch 
 that tliey brought forth the sick into the streets, 
 
 » S. g. Eph. 2. 
 
 19-22. 
 
 fl). as P. B. 
 
 Koi'ttjti. I Cor, 
 12. 27-31. 
 
 Lasteru. [5« St. 
 Barnabas' Day. J 
 
 and laid them on beds and couches, that at the 
 least the shadow of Peter passing by might over- 
 shadow some of them. There came also a mul- 
 titude out of the cities round about unto Jeru- 
 salem, bringing sick foUcs, and than which were 
 vexed with unclean spirits ; and they were healed 
 every one. 
 
 'THE GOSPEL. S 
 strife among them 
 
 Luke 
 
 AND there was also a 
 -^-A. which of them should be accounted the 
 greatest. And He said unto them, The kings of 
 the Gentiles exercise lordship over them ; and 
 they that exercise authority upon them are called 
 benefactors. But ye shall not be so : but he that 
 is greatest among you, let him be as the younger; 
 and he that is chief, as he that doth serve. For 
 whether is greater, he that sitteth at meat, or he 
 
 ' &. g. 58- as P. B. 
 Roman. Luke 6. 
 
 12-19. 
 lasttrn. [5«St. 
 Barnabas' Day.] 
 
 xxii. 24-30. 
 
 that serveth ? is not he that sitteth at meat ? but 
 I am among you as He that serveth. Y'e are 
 they which have continued with Me in My 
 temptations. And I appoint unto you a king- 
 dom, as My Father hath appointed unto Me; 
 that ye may eat and drink at My table in Jly 
 kingdom, and sit on thrones judging the twelve 
 tribes of Israel. 
 
 sit on thrones judging the twelve tribes of Israel ; and since 
 He had given to St. Peter tlie Keys of the Kingdom of Heaven, 
 the other two favoured Apostles besought that to them might 
 be given the two posts of honour and suffering next to His 
 Person. 
 
 St. James was the first of the Apostles who suffered Martyr- 
 dom, and the only one whose death is recorded in the New 
 Testament. The fact of his death is told us in the modern 
 English Epistle of the day, but of its circumstances notliing 
 more is known than tliat he suffered through the hatred 
 of Herod Agrippa. Tradition says that his accuser repented 
 as the Apostle was on liis way to the place of execution, and 
 that having received the blessing of the servant of Christ, he 
 professed himself a Christian, and Wiis baptized in the blood 
 of martyrdom at the same time with St. James. [Euseb. 
 Ecd. Hist. ii. 9.] The Apostolic mantle of St. James appears 
 to liave fallen upon St. Paul, and perhaps we may look upon 
 the latter .as fulfilling the expectations which must have been 
 raised by the place which the elder son of Zcbedee occupied 
 near the Person of our Lord, and by the title of Boanerges 
 which was given to him. 
 
 St. James the Great is the patron saint of Spain, and his 
 remains are supposed to be preserved .at Compostella. " St. 
 lago of Conipostolla " holds the same relation to the history of 
 that kingdom which St. George docs to that of England : and 
 both names liavo been used as the battle-cry of Christian 
 hosts when they went forth to stem the torrent of that 
 Mahometan and Moorish invasion which once threatened to 
 drive Christianity from its throne in Europe as it has driven 
 it from Asia. 
 
 Introit. — Thy friends are exceeding honourable unto me, O 
 God : greatly is their beginning strengthened. Pa. O Lord, 
 Thou hast searched me out ami known me : Thou knowest 
 my dowusitting and mine uprising. Glory be. 
 
 SAIKT BARTHOLOMEW. 
 
 [AucJi'ST 24.] 
 
 There is no festival of St. Bartholomew in the Lcction.ary 
 of St. Jerome, but it appears in tlio Sacramentary of St. 
 Gregory. In the Eastern Church this Apostle is com- 
 
 memorated on the same day with St. Barnabas, as St. Simon 
 and St. Jude are connected in the Western Church ; but on 
 this day there is also a commemoration of the Translation of 
 St. Bartholomew. There is absolutely nothing but his name 
 recorded of St. Bartholomew in the New Testament (though 
 it has usually been supposed that Nathanael and Bartholomew 
 are two names for the same person) ; but the Gospel of the 
 d.ay perpetuates an old tradition that St. Bartholomew was 
 of noble birth, and that hence arose the "strife" among the 
 Apostles, " which of them should be accounted the greatest " 
 in their Master's expected kingdom. 
 
 The reasous why Nathanael and Bartholomew are supposed 
 to be the same person are as follows : [1] The call of St. 
 Bartholomew is nowhere mentioned, while that of Nathanael 
 appears to be the call of an Apostle. [2] The Evangelists 
 who mention Bartholomew do not name Nathanael, while St. 
 John, who tells us of the latter, does not name Bartholomew. 
 [3] Bar-Tholmai may be only an appelhition of N.athanael, 
 .as BarJona is of St. Peter, since it signifies ''the son of 
 Tholmai, " as the latter does ' ' the son of Jonas, " .and as B.arna- 
 b.as means "the son of consolation." But strong as these 
 reasons seem, there is the strong testimony of the Fathers 
 against them. St. Augustine, St. Chrysostom, and St. 
 (iregory the Great all declare that Nathanael was not one 
 of the twelve : and the opinion tliat he w.as identical with 
 Bartholomew is first found in a Benedictine .author named 
 Rupert, who wrote in tlie twelfth century. St. Augustine 
 uses the f.act that N.athanael was not .an Apostle as a proof of 
 his gre.at holiness .and ready perception of Christ ;—" This 
 was not said to Andrew, nor said to Peter, nor to Philip, 
 which is said to N.atliiin.acl, 'Behold an Isr.aelite indeed, in 
 whom is no guile:'" — .and .assigns his learning .and po-sition 
 in life as a reason why He Who chose the weak things of the 
 world to confound the strong did not make him an Apostle. 
 
 The connnon tradition of the Church respecting St. 
 Bartholomew is tliat he ev.angelized Northern India, leaving 
 there a Hebrew copy of St. Matthew's Gospel, which after- 
 ■wards came into tlio hands of Pantaenns, head of tlie college 
 of Alex,andri.a, about a.d. 190. It is believed tliat, luiviiig 
 once escaped crucifixion at Hicrapolis in Phrygia, through 
 the remorse of his persecutor, St. liartholoniew was after- 
 wards martyred at Albanopolis on the Caspian Sea, where
 
 338 %aint a^attfjcto m 9postlc-©amt ^icbacl ann all ang;cl0. 
 
 SAINT MATTHEW THE APOSTLE. 
 
 « Dies Sancti Matthd ApoatoU. 
 
 *THE COLLECT. 
 
 O ALMIGHTY God, Who by Thy blessed 
 Son didst call j\Iatthew from the receipt 
 of custom to be au Apostle and Evangelist ; 
 Grant us grace to forsake all covetous desires 
 and inordinate love of riches, and to follow the 
 same Thy Son Jesus Christ, Who liveth and 
 reigneth with Thee and the Holy Ghost, one 
 God, world without end. Amen. 
 
 <t s. g. ig. 
 
 b A.D. 1549. 
 
 
 THEREFORE seeing we have this ministry, 
 as we have received mercy, we faiut not ; 
 but have renounced the hidden things of dis- 
 honesty, not walking in craftiness, nor handling 
 the word of God deceitfully, but by manifesta- 
 tion of the truth commending ourselves to every 
 man's conscience in the sight of God. But if 
 our Gospel be hid, it is hid to them that are 
 lost : in whom the god of this world hath 
 
 THE EPISTLE. 
 
 c s. a. s. 
 
 2 Cor. iv. 1- 
 
 Epii. blinded the minds of them which believe not, 
 lest the light of the glorious Gospel of Christ, 
 Who is the image of God, should shine unto 
 them. For we preach not ourselves, but Christ 
 Jesus the Lord ; and ourselves your servants for 
 Jesus' sake. For God, Who commanded the 
 light to shine out of darkness, hath shined in 
 om- hearts, to give the light of the knowledge of 
 the glory of God, in the face of Jesus Christ. 
 
 'THE GOSPEL. S. Matt. ix. 9-13. 
 
 AND as Jesus passed forth from thence. He 
 
 -^-^ saw a man named Matthew, sitting at the 
 receipt of custom : and He saith unto him, 
 Follow Me. And he arose, and followed Him. 
 And it came to pass, as Jesus sat at meat in the 
 house, behold, many Publicans and sinners came, 
 and sat do-mi with Him and His disciples. And 
 when the Pharisees saw it, they said unto His 
 
 dSi.T^.'^. Horn, 
 att. 
 £as/rrn as P. B, 
 
 disciples. Why eateth your Master with Publicans 
 and sinners? But when Jesus heard that, He 
 said unto them. They that be whole need not a 
 physician, but they that are sick. But go ye and 
 learn what that meaneth, I will have mercy, and 
 not sacrifice ; for I am not come to call the right- 
 eous, but sinners to repentance. 
 
 SAINT Michael and all angels. 
 
 Ill Festo Sancti Michaelis ArchaiKjeli. 
 
 THE COLLECT. 
 
 O EVERLASTING God, Who hast ordained 
 and constituted the services of Angels and 
 men in a wonderful order ; Mercifully grant, that 
 
 ' S. 1. 18. Cree I 
 Dedicalio Basilica; I 
 S. Arcli. Michaelis. 
 Mur. ii. 125. I 
 
 'ORATIO. 
 
 DEUS, Qui in miro ordine Angelorum minis- 
 teria hominumque dispensas ; concede 
 propitius, ut quibus Tibi ministrantibus in ccelo 
 
 the king Astyages ordered him to be flayed alive (perhaps 
 on the cross), a mode of punishment not uncommon among 
 Oriental nations. 
 
 Inteoit. — Thy friends are exceeding honourable unto me, 
 God : greatly is their beginning strengthened. Ps. O 
 Lord, Thou knowest my downsitting and mine uprising. 
 Glory be. 
 
 SAINT MATTHEW. 
 [September 2L] 
 
 The festival of this Apostle has Gospel and Epistle appointed 
 for it in the Comes of St. Jerome, but it does not seem to 
 have been celebrated in September ; and iu the Oriental 
 Church it is still observed on November 16th. In his double 
 capacity of Apostle and Evangelist, the first who was inspired 
 to write the Holy Gospel, and who tells us more than all of 
 our Lord's human life, his name has ever been much honoured 
 in the Church. Of the four " Uving creatures " by whom the 
 Apocalypse is believed to symbolize the Evangelists or their 
 Gospels, the "likeness of a man" is the one assigned to St. 
 Matthew, as significant of the prominence which his Gospel 
 gives to our Lord's human nature. 
 
 This holy Apostle and Evangelist is first mentioned in his 
 own Gospel and by the other Evangelists as a Roman toll- 
 gatherer, though he himself was a Jew. His office was to 
 collect tolls and customs from those who passed over the sea 
 of Galilee, and it appears to have been near Capernaum that 
 he was engaged in this duty when he heard the words of 
 Jesus, "Follow Me." [Matt. ix. 9.] As the sons of Zebedee 
 had left their ships, their nets, and their occupation, to obey 
 
 those words, so did St. Matthew give up his profitable 
 employment to do the bidding of Him Who had "not where 
 to lay His head ;" and, as it seems to have been immediately 
 afterwards that our Lord made him one of His Apostles, the 
 forsaking of all that he had must have been as final as it was 
 sudden, shewing how entirely obedient he became to hia 
 Lord. After the dispersion of the Apostles St. Matthew 
 took part in the evangelization of Chaldaea, and gave up his 
 life to his Master's service by martyrdom at Nadabar. His 
 Gospel is supposed to have been written by him originally 
 in Hebrew for the Je^vish Christians, but the Hebrew version 
 appears to have been soon superseded by one in Greek, 
 which was doubtless the work of the Evangelist him- 
 self, for it has always been received into the Canon of Holy 
 Scripture. A copy of the Hebrew text is said to have been 
 found in the grave of St. Barnabas a.d. 485, but it is not now 
 extant. 
 
 Introit. — Thy friends are exceeding honourable unto me, 
 God : greatly is their beginning strengthened. Ps. 
 Lord, Thou hast searched me out and known me : Thou 
 knowest my downsitting and mine uprising. 
 
 MICHAELMAS DAY. 
 
 [September 29. ] 
 
 There were anciently two days dedicated to St. Michael, 
 May 8th and September 29th : and in mediseval times a third, 
 to tit. Michael in monte tumba,^ on October 16th. But the 
 
 1 Churchesi dedicated to St. Michael are often on elevated spots, as at 
 St. Michael's Mounts in Normandy and Cornwall.
 
 ^aint 9©ic!)acl anU all angels. 
 
 339 
 
 as Thy holy Angela ahvay do Thee service in 
 heaven, so by Thy appointment they may succour 
 and defend us on earth ; through Jesus Christ 
 our Lord. Amen. 
 
 a Fourteenth Cen- 
 tury Prymcr ver- 
 sion. M. Ji. iii. 33. 
 
 semper assistitur, ab his in terra vita nostra 
 muniatur. Per Dominum. 
 
 f''/^ OD, that in a merueilous ordre ordeynedist 
 L VII" seruisys of aungels and of men, graunte 
 thou mercifulli that oure liif be defendid in erthe 
 bi hem that stonden iiyj euermore seruynge to 
 thee in heuvene. Bi crist.] 
 
 
 Horn- 
 
 an. Rev. i. 1-5. 
 Easftrn. Heb. 3. 
 3-10. 
 
 *FOK THE EPISTLE. Eev. xii. M 
 
 THERE was war in heaven : Michael and his 
 angels fought against the dragon, and the 
 dragon fought and his angels ; and prevailed not, 
 neither was their place found any more in heaven. 
 And the great dragon was cast out, that old ser- 
 pent, called the devil and Satan, which deceiveth 
 the whole world ; he wa.s cast out into the earth, 
 and his angels were cast out with him. And I 
 heard a loud voice saying in heaven, Now is 
 come salvation, and strength, and the kingdom of 
 our God, and the power of His Christ : for the 
 
 accuser of our brethren is cast down, which 
 accused them before our God day and night. 
 And they overcame him by the blood of the 
 Lamb, and by the word of their testimony ; and 
 they loved not their lives unto the death. There- 
 fore rejoice, ye heavens, and ye that dwell in 
 them. Wo to the inhabiters of the earth, and of 
 the sea : for the devil is come down unto you, 
 having great wrath, because he kuoweth that ho 
 hath hut a short time. 
 
 'THE GOSPEL. S. 
 
 AT the same time came the disciples unto 
 -^^^ Jesus, saying, Who is the greatest in the 
 Kingdom of Heaven? And Jesus called a little 
 child unto Him, and set him iu the midst of 
 them, and said, Verily I say unto you, Except ye 
 be converted, and become as little children, ye 
 shall not enter into the Kingdom of Heaven. 
 Whosoever therefore shall humble himself as thiu 
 little child, the same is greatest in the Kingdom 
 of Heaven. And whoso shall receive one such 
 little child in My Name, receiveth Me. But 
 whoso shall offend one of these little ones which 
 believe in Me, it were better for him that a 
 millstone were hanged about his neck, and that 
 he were drowned in the depth of the sea. Wo 
 
 'S.B-fi. 
 
 an as P. B. 
 Eastern. 
 10. 16-21. 
 
 Matt, xviii. 1-10. 
 
 unto the world because of offences : for it must 
 needs be that offences come ; but wo to that 
 man by whom the offence cometh. Wherefore 
 if thy hand or thy foot offend thee, cut them 
 off, and cast them from thee : it is better for 
 thee to enter into life halt or maimed, rather 
 than having two hands or two feet to be cast 
 into everlasting fire. And if thine eye offend 
 thee, pluck it out, and cast it from thee : it is 
 better for thee to enter into life with one eye, 
 rather than having two eyes to be cast into 
 hell-fire. Take heed that ye despise not one of 
 these little ones ; for I say unto you. That in 
 heaven their angels do always behold the face 
 of ily Father Which is in heaven. 
 
 day most generally observed was that which we now keep, 
 and which appears both in the Lectionary of St. Jerome and 
 iu the Sacramentary of St. Gregory, as the Dedication of the 
 Church of St. Michael. This basilica may have been that of 
 Constantine near Constantinople, or that of Boniface at Rome, 
 the latter being dedicated a.d. 606. In the Eastern Church 
 St. Michael's l5ay is November Sth, July I3tli and March 
 26th being also observed in honour of the Archangel Gabriel. 
 These two are the only angels or archangels who are 
 made known to us by name in the Canonical Scriptures, 
 though Raphael and Uriel are named in tlic Book of Tobit 
 and iu Esdras. 
 
 The holy angels in general are commemorated by the Church 
 from a deeply-rooted feeling of their communion with the 
 saints, and of their ministrations among mankind on earth. 
 Such a feeling is warranted by the words, " Ye are come unto 
 Mount Sion, and unto the city of the living God, the heavenly 
 Jerusalem, and to an innumerable company of angels ; to the 
 general assembly and Church of the Firstborn ..." [Heb. 
 xii. 22] : and, " Are thej' not all ministering spirits, sent forth 
 to minister for them who shall be heirs of salvatimi ? " [Heb. 
 i. 14.] The holy Son of God condescended to be ministered 
 to by angels in His Temptation anil Agony ; they waited 
 upon Him at His Birth and Resurrection ; and at His Second 
 Advent He will come with "all the holy angels." St. Peter 
 was set free from prison by an angel, and one stood by St. 
 Paul in the ship, thus illustrating their ministration to Christ's 
 servants. Our Lord Himself spoke of their rejoicing over 
 penitent sinners ; and said of the little ones who had passed 
 under His hand and benediction, that " their angels do always 
 behold the face of My Father Which is in heaven," as if 
 indicating many ministrations to tliose who are His, — some 
 known, and some that are not made evident to sight or other 
 
 sense. It lias been a constant tradition of Christianity that 
 angels attend at the ministration of Holy Baptism, and at the 
 celebration of the Holy Communion ; and that as Lazarus was 
 the object of their tender care, so in sickness and death they 
 are about the bed of the faithful, and carry their souls to the 
 presence of Christ iu Paradise. 
 ' Without taking into account, therefore, any of' the many 
 , unveilings to our sight of holy angels and their ministrations 
 recorded in the Old Testament, we have ample ground for 
 believing that they are joined in a very close communion with 
 [ those who have been redeemed by the blood of Christ. But 
 I whereas the saints were once sinners, and yet God is pleased 
 that we should honour Him through them, the angels Iiave 
 never inherited unholiness or fallen from holiness, and still 
 more shall we honour Him by venerating these pure and 
 spotless servants of His who do His pleasure. And as our 
 Lord has taught us to pray that we may do the will of our 
 Father on earth as it is dcuie in lieaven, so may we take their 
 example as the highest, next to His, of perfect submission to 
 the will of God. While in respect to our worship on earth 
 we may reckon it an exalted jirivilege to have such comnnmion 
 with them as to be able to say, "Therefore with angels and 
 archangels, and all the company of heaven, we laud and 
 magnify Thy glorious Name, evermore praising Thee, and 
 saymg, Holy, Holy, Holy, Lord God of Hosts, heaven and 
 earth are full of Thy glory : Glory be to Thee, O Lord most 
 High." 
 
 Inthoit. — praise the Lord, ye angels of His, ye that 
 excel in strength : ye that fulfil His commandment, and 
 hearken unto the voice of His words. I's. Praise the Lord, 
 my soul : and all that is within me praise His holy 
 Name.
 
 540 ^aint ilukc tf)c Ctiangclist— ^aint Pinion ano %aint 31utie, apostles. 
 
 SAINT LUKE THE EVANGELIST. 
 
 " S. g. 1§. 
 
 * A.D. 1549. 
 
 " Sanctus Lucas EcaiujctisUi. 
 *THE COLLECT. 
 /\L:\riGHTY God, Who calledst Luke the 
 -^^ Physician, whose praise is in the Gosjjel, 
 to be an Evangelist, and Physician of the soul ; 
 May it please Thee, that, by the -wholesome 
 medicines of the doctrine delivered by him, all 
 the diseases of our souls may be healed ; through 
 the merits of Thy Son Jesus Chkist our Lokd. 
 Amen. 
 
 'THE EPISTLE. 2 Tim. iv. 5-15. 
 
 10-14. 
 
 KomaH. 
 16-24. 
 
 Enslirn. 
 5-13- 
 
 \ \ TATCH thou in all things, endure afflictions, 
 > V do the work of an Evangelist, make full 
 proof of thy ministry. For I am now ready 
 to be offered, and the time of my departure is 
 at haiKl. I have fought a good fight, I have 
 finished my course, I have kept the faith. Hence- 
 forth there is laid up for me a crown of right- 
 eousness, which the Lord, the righteous Judge, 
 shall give me at that daj' : and nut to me only, 
 but unto all them also that love His appearing. 
 Do thy diligence to come shortly unto me : for 
 Demas hath forsaken me, having loved this pre- 
 
 ''THE GOSPEL. 
 
 THE Lord appointed other seventy also, and 
 sent them two and two before His face into 
 every city and place whither He Himself would 
 come. Therefore said He unto them. The har- 
 vest truly is great, but the labourers are few ; 
 pray ye therefore the Lord of the harvest, that 
 He would send forth labourers into His harvest. 
 Go your ways ; behold, I send you forth as lambs 
 
 Eph. 
 
 2 Cor. a 
 Col. 4- 
 
 an. Luke 
 Eastern, 
 10. 16-31. 
 
 sent world, and is departed unto Thessalonica ; 
 Crescens to Galatia, Titus unto Dalmatia. Only 
 Luke is with me. Take ]Mark and bring him 
 with thee : for he is profitable to me for the 
 ministry. And Tychicus have I sent to Ephesus. 
 The cloke that I left at Troas with Carpus, when 
 thou comest, bring icith thee; and the books, 
 but especially the parchments. Alexander the 
 coppersmith did me much evil : the Lord re- 
 ward him according to his works. Of whom be 
 thou ware also, for he hath greatly withstood our 
 words. 
 
 S. Luke X. 1-7. 
 
 among wolves. Carry neither purse, nor scrip, 
 nor shoes, and salute no man by the way. And 
 into whatsoever house ye enter, first say. Peace 
 he to this house. And if the son of peace be 
 there, your peace shall rest upon it : if not, it 
 shall turn to you again. And in the same house 
 remain, eating and drinking such things as they 
 give : for the labourer is worthy of his hire. 
 
 SAINT SIMON AND SAINT JUDE, APOSTLES, 
 
 ' Dies Apostolorum Simonis ct Jiidee. 
 /THE COLLECT. 
 
 O ALMIGHTY God, Who hast built Thy 
 Church upon the foundation of the 
 Apostles and Prophets, Jesus Christ Himself 
 
 ' s. 1. ©. 
 
 /A.n. 1549. 
 
 SAINT LUKE. 
 [October IS.] 
 
 A festival was dedicated in honour of St. Luke, as of the 
 other EvangeUsts, at a very early period of Christian history, 
 and is found in an ancient Calendar [earlier than a.d. 4S4] of 
 the Church of Carthage. St. Jerome says [De Script. AVc] 
 that the remains of St. Luke were translated to Constanti- 
 nople in the twentieth year of Constautine the Great, and there 
 laid in the m.ignificent church whicli he had built in honour 
 of the Apostles ; but wliether the present festival commemo- 
 rates tliis event or not there is no evidence to shew. 
 
 Little is indicated to us by Holy Scripture of St. Luke's 
 personal history. His native place appears to have been 
 Antioch ; and as St. Paul calls him "the beloved physician" 
 [Col. iv. 14J, it seems clear tliat these words represent liis 
 profession. Yet ancient traditions have connected him with 
 the art of painting, and several portraits exist which are 
 attributed to him, shewing how general this tradition is. 
 The Evangelist was probably one of St. Paul's converts ; for 
 though there is a tradition that he was one of the seventy, 
 the dedication of his Gospel seems to exclude himself from 
 the number of those who had beeu eye-witnesses of our Lord's 
 life and works. After the separation of St. Paul from St. 
 Barnabas, the Evangelist constantly accompanied tlie former in 
 his journeyings and missions ; and the latter half of the Acts of 
 the Apostles records not only what he heard from others, but 
 
 the events which had occurred within his own experience 
 while sharing St. Paul's work and dangers. Hence St. Paul 
 speaks of him in affectionate terms as his "fellow-labourer," 
 "the beloved physician," and "the brother whose praise is 
 in the Gospel throughout all the churches." He continued 
 his missionary labours long after the death of St. Paul, and is 
 believed to have reached his rest through martyrdom, being 
 crucified upon an olive-tree at eighty years of age. 
 
 IxTROlT. — The mouth of the righteous is exercised in 
 wisdom : and his tongue will be talking of judgement. The 
 law of his God is in his heart. Ps. Fret not thyself because 
 of tlie ungodly, neither be thou envious against the evil doers. 
 Glory be. 
 
 SAINT SIMON AND SAINT JUDE. 
 [October 2S.] 
 
 The festival of St. Simon and St. Jude appears in the Lec- 
 tionary of St. Jerome, but it is only in the Western Calendars 
 that the two Apostles are commemorated on the same day. 
 In the Eastern St. Simon Zelotes' festival is May 10th, and St. 
 Jude's June 19th. They appear to have been sons of Cleophas, 
 or AlphiEus, and nephews of Joseph, and hence they are 
 called brethren of our Lord, — the word brethren being taken 
 in a wider sense among the Jew's than with us. 
 
 Of St. Simon we have no notice in Holy Scripture beyond
 
 au faints' Oap. 
 
 341 
 
 being the head Corner-Stone ; Grant us so to be 
 joined together in unity of spirit by their doc- 
 trine, that we may be made an holy temple 
 acceptable unto Thee ; through Jesus Christ our 
 LoED. A)Ken. 
 
 "THE EPISTLE. S. Jude 1-8. 
 
 hitstern. 
 
 JUDE, the servant of Jesus Christ, and brother 
 of James, to them that are sanctified by God 
 the Father, and preserved in Jesus Christ, and 
 called : Mercy unto you, and peace, and love be 
 multiplied. Beloved, when I gave all diligence 
 to write unto you of the common salvation, it 
 was needful for me to write unto you, and exhort 
 yotc, that ye should earnestly contend for the 
 faith which was once delivered unto the saints. 
 For there are certain men crept in unawares, who 
 were before of old ordained to this condemnation ; 
 ungodly men, turning the grace of our God into 
 lasciviousness, and denying the only Lord God, 
 and our Lord Jesus Christ. I will therefore 
 
 »THE GOSPEL 
 
 THESE things I command you, that ye love 
 one another. If the world hate you, ye 
 know that it hated Jle before it hated you. If 
 ye were of the world, the world would love his 
 own : but because ye are not of the world, but 
 I have chosen you out of the world, therefore 
 the world hateth you. Remember the word that 
 I said unto you, The servant is not greater than 
 his lord : if they have persecuted Me, they will 
 also persecute you ; if they have kept My saying, 
 they will keep your's also. But all these things 
 will they do unto j'ou for My Name's sake, 
 because they know not Him that sent Me. If 
 I had not come and spoken unto them, they had 
 
 " 5. g. Rom. S, 
 
 28-39. 
 
 S. Acts ;. 17. 
 51. 
 Rotnau. Hph. 4. 
 
 Judc. 
 
 put you in remembrance, though ye once knew 
 this, how that the Lord, having saved the people 
 out of the land of Egypt, afterward destroyed 
 them that believed not. And the angels which 
 kept not their first estate, but left their own 
 habitation. He hath reserved in everlasting chains 
 under darkness unto the judgement of the great 
 day. Even as Sodom and Gomorrha, and the 
 cities about them in like manner giving them- 
 selves over to fornication, and going after strange 
 flesh, are set forth for an example, suflfering the 
 vengeance of eternal fire. Likewise also these 
 filthy dreamers defile the flesh, despise dominion, 
 and speak evil of dignities. 
 
 S. John XV. 17-27. 
 
 « S. B. ^. Rum- 
 an. John 15. r7-=s. 
 Bastern. John 14. 
 
 not had sin : but now they have no cloke for 
 their sin. He that hateth Me hateth My Father 
 also. If I had not done among them the works 
 which none other man did, they had not had sin; 
 but now have they both seen, and hated both 
 Me and My Father. But this comeih to pass, 
 that the word might be fulfilled that is written 
 in their law. They hated Me without a cause. 
 But when the Comforter is come, "Whom I will 
 send unto you from the Father, even the Spirit 
 of truth. Which proceedeth from the Father, He 
 shall testify of Me. And ye also shall bear 
 witness, because ye have been with Me from the 
 beginning. 
 
 o 
 
 All Saints' Day. 
 
 ' Dies Omnium Sanctorum. 
 ""THE COLLECT. 
 
 ALMIGHTY God, Who hast knit together 
 Thine elect in one communion and fellow- 
 
 ' S. S. B- 
 
 ti A.D. 1549. 
 
 
 the fact that he w.aa surn.amed in Hebrew the Cananite, or in 
 Greek Zelotes, both worils signifying a zealot ; but in what 
 sense is not apparent, unless the appellation is given him 
 because he was one of a strict sect of Pharisees. 
 
 St. Jude, Judas, Thaddaius, or Lebbaeus, calls himself 
 "the brother of James," apparently to distinguish himself 
 from Judas Iscariot ; and it is probably for the same reason 
 that these other names are put pronunently forward, as on 
 one oouasiou when his name Judas is used, a parenthesis is 
 added, "not Iscariot." He was a married Apostle, and 
 Eusebius mentions two of his grandsons who were brought 
 before Domitian as confessors for Christ's sake [iii. 20J. St. 
 Jude wrote the Epistle going under his name, which is read 
 on this day. 
 
 St. Simon Zelotes is supposed to h.ave ministered chiefly 
 in Egypt and parts of Africa adjoining. .Some qjirly Greek 
 writers state that he visited Britain, and sufl'ered martyrdom 
 there by crucifixion. But the more pmbablc .account is th.at 
 he was sawn asunder (a mode of martyrdom named in Heb. 
 xi. 37, and that by which Isaiah is believed to have suffered) 
 in Persia, at the same time with St. Jude, who ministered 
 chieily in that country, and who was martyred by the Magi. 
 
 It m.ay be in illustration of th.at unity of the faith for 
 which the Epistle of St. Jude so strongly contends, th.at these 
 two Apostles, ministering and suffering, are also honoured 
 together. 
 
 Introit.— Thy friends are exceeding honourable unto mc. 
 
 God : greatly is their beginning strengthened. As. Lord, 
 Thou hast searched me out and known me : Thou knowest 
 my downsitting and mine uprising. Glory be. 
 
 ALL SAINTS. 
 
 [November 1.] 
 
 This festival is not of the highest antiquity. It appears to 
 have originated in the Western C'hurcli at Rome in the seventh 
 century, when the Pantheon was dedicated as a Chris-tian 
 church under the name of the Church of the Blessed Virgin 
 Mary and all Martyrs. This is said to have taken place on 
 November 1st, ad. 608, and the festival to have been kept 
 on that day ever since. But in the Martyrolngy of the Vener- 
 alile Bede (thnugli not in his Calendar) there are two days 
 dedicated to All Saints, one on the 13th of M.ay, "Dedicitio 
 S.anct.'e Maria; ad Martyres," and the other on tlie 1st of 
 November. In the Eastern Church, the festival of All the 
 Martyrs is observed on the octave of Pentecost, our Trinity 
 Sunday ; and this, as it appears, since the time of St. C'hry- 
 sostom, ■\iho has left a homily ]ircaehed upon the day. It 
 may well be concluded th.-it when the number of martyrs 
 increased so rapidly as it did in the great persecutions. Chris- 
 tian common-seifse suggested such a fe.ast as that of All 
 S.aints, in addition to speci.al d.ays of commenioration for the 
 more illustrious martyrs ; and that tlie dedication of the 
 Pantheon took place on a festiv,al already familiar to the 
 Church, rather than as the foundation of a new one. In the
 
 ail faints' 2Dap. 
 
 ship, in the mystical body of Thy Son Christ 
 our Lord ; Grant us grace so to follow Thy 
 blessed Saints in all virtuous and godly living, 
 that Vie may come to those unspeakable joys, 
 which Thou hast prepared for them that unfeign- 
 edly love Thee; through Jesus Christ our 
 Lord. Amen. 
 
 "FOR THE 
 AND I saw another angel ascending from the 
 -£\. east, having the seal of the living God ; 
 and he cried with a loud voice to the four angels, 
 to whom it was given to hurt the earth, and the 
 sea, saying. Hurt not the earth, neither the sea, 
 nor the trees, till we have sealed the servants of 
 our God in their foreheads. And I heard the 
 number of them which were sealed ; ajid there 
 ivere sealed an hundred and forty and four thou- 
 sand, of all the tribes of the children of Israel. 
 
 Of the tribe of Juda ivere sealed twelve thou- 
 sand. 
 
 Of the tribe of Reuben tvere sealed twelve 
 thousand. 
 
 Of the tribe of Gad were sealed twelve thou- 
 sand. 
 
 Of the tribe of Aser were sealed twelve thou- 
 sand. 
 
 Of the tribe of Nephthalim were sealed twelve 
 thousand. 
 
 Of the tribe of Jlanasses were sealed twelve 
 thousand. 
 
 Of the tribe of Simeon ivere sealed twelve 
 thousand. 
 
 J!,>m- 
 
 " 5- B- m- 
 
 an as P. B. 
 Eastern. Heb. !!■ 
 33—". I. 
 
 EPISTLE. Rev. vii. 2-12. 
 
 Of the tribe of Levi were sealed twelve thou- 
 sand. 
 
 Of the tribe of Issachar were sealed twelve 
 thousand. 
 
 Of the tribe of Zabulon 7vere sealed twelve 
 thousand. 
 
 Of the tribe of Joseph were sealed twelve 
 thousand. 
 
 Of the tribe of Benjamin were sealed twelve 
 thousand. 
 
 After this I beheld, and lo, a great multitude, 
 which no man could number, of all nations, and 
 kindreds, and people, and tongues, stood before 
 the throne, and before the Lamb, clothed with 
 white robes, and palms in their hands ; and cried 
 ■with a loud voice, saying. Salvation to our God 
 Which sitteth upon the throne, and unto the 
 Lamb. And all the angels stood round about 
 the throne, and about the elders, and the four 
 beasts, and fell before the throne on their faces, 
 and worshipped God, saying. Amen ; Blessing, 
 and glory, and wisdom, and thanksgiving, and 
 honour, and power, and might, be unto our God 
 for ever and ever. Amen. 
 
 *THE GOSPEL. S. Matt. v. 1-12. 
 
 r "TESUS,] seeing the multitudes, went up into 
 LU a mountain ; and when He was set, His 
 disciples came unto Him. And He opened His 
 mouth, and taught them, saying. Blessed are 
 the poor in spirit : for their's is the Kingdom of 
 Heaven. Blessed are they that mourn : for they 
 shall be comforted. Blessed are the meek : for 
 they shall inherit the earth. Blessed are they 
 which do hunger and thirst after righteousness : 
 for they shall be filled. Blessed are the merci- 
 ful : for they shall obtain mercy. Blessed are 
 
 * S. g. B. Hain- 
 an as P. B. 
 Easurn. Malt. 
 10- 3=. 33. 37. 38; 
 19. 27-30. 
 
 the pure in heart : for they shall see God. 
 Blessed are the peace-makers : for they shall be 
 called the children of God. Blessed are they 
 which are persecuted for righteousness' sake : for 
 their's is the Kingdom of Heaven, Blessed are 
 ye, when men shall revile you, and persecute yoii,, 
 and shall say all manner of evil against you 
 falsely for I\Iy sake. Rejoice, and be exceeding 
 glad ; for great is your reward in heaven : for so 
 persecuted they the prophets which were before 
 you. 
 
 Sacramentary of St. Gregory both days have Collects, etc., 
 provided for them, that in May being entitled "Natale 
 SanctiB Mariae ad Martyres," and that in November, " Natale 
 Omnium Sanctorum," the latter having also a service provided 
 for its vigil. 
 
 Whatever may have been the origin of the festival, it has 
 become one very dear to the hearts of Christians, and is made, 
 both by the character of the Service for the day, and by the 
 meaning of it, one of the most touching of all holydays ; a 
 day on which are gathered up the fragments of the "one 
 bread " of Christ's mystical Body, tliat nothing be lost of the 
 memory and example of His Saints. First among the "cloud 
 of witnesses " are they of the white-robed army of martyrs 
 who are not otherwise commemorated, whose names are not 
 noted in the diptychs of the Church, but are for ever written 
 in the Lamb's book of life. Next are a multitude of those 
 who were called to wait with St. John, rather than to follow 
 their Master with St. Peter, but who are not less surely 
 numbered among the children of (iod, and have their lot 
 among the saints. Among that holy company are some who 
 are dear to the memory of a whole Church ; good bishops and 
 
 priests, whose flocks are around them in the book of remem- 
 brance ; saintly men and women, whose lives have been 
 devoted to works of love, although not ministering at the 
 altar ; hidden saints of God, whose holiness was known with- 
 in the narrowest circle on earth, but who will shine like stars 
 in tlie firmament before tlie throne. 
 
 When the Church thanks God on this day for All Saints, 
 many an one among them should be remembered by those 
 who are left on earth. At the Holy Communion, and in 
 private devotions, their names should be used in memorial 
 before God ; and prayers should be offered by those to whom 
 they are still dear, and with whom they are still in one fellow- 
 ship, that all loved ones departed may have more and more 
 of the Light, Peace, and Refreshment which the Presence of 
 Christ gives in Paradise. 
 
 Introit. — Rejoice we all in the Lord while we celebrate 
 this day the honour of all the saints : for in them the angels 
 have joy and give glory to the Son of God. Ps. Rejoice in 
 the Lord, ye righteous : for it becometh well the just to be 
 thankful. Glory be.
 
 
 " From the rising of the sun even unto the going down of the same Jly Name shall be great among the 
 Gentiles ; and in every place incense shall be offered unto My Name, and a Pure Offering : for My Name shall 
 be great among the heathen, saith the Lord of Hosts." — Malachi i. 11. 
 
 "This do in remembrance of Me." — Luke xxii. 19. 
 
 ' He that eateth Me, even he shall live by Me." — John vi. 57. 
 
 " In the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb, 
 as it had been slain." — Revelation v. 6.
 
 AN INTRODUCTION TO THE LITURGY. 
 
 In the ancient Church o£ England, as in all otiier branches of 
 the Western Cluirch, tlie Celebration of the Holy Communion, 
 and the OUice for its celebration, were designated by the com- 
 mon name of " Jlissa, " ' the true technical meaning of which 
 word is probably the "Offering," and which assumed the 
 form of "Mass" in the vernacular tongue. This name was 
 retained in 1549, the title of the OtSce in the Prayer Book of 
 that date being, "The Supper of the Lord, and the Holy 
 Communion, commonly callcil the jMass ; " but it was dropped 
 in 1552, has not since appeared in the Prayer Book, and has 
 been generally disused in the Church of Kngland as a name 
 either for the Office or the Rite : the latter being most fre- 
 quently called the Holy Communion, or the Holy Eucharist, 
 and the Office being conveniently distinguished by the primi- 
 tive name of "The Liturg}'. " This latter word appears to 
 have been derived from classical Greek through the Septuagint. 
 
 AeiTovpyta originally signified the public duties, or office, of 
 any Aeirovpycs, or public officer, and especially of those per- 
 sons who had to undertake the principal care and expense 
 of public entertainments. In the Septuagint the use of the 
 word was restricted to the public Service of the Sanctuary 
 [Numb. iv. 12, 2(i, vii. 5, viii. 22, xviii. 6 ; 1 Chron. 
 ix. 13, xxvi. 30, xxviii. 13 ; 2 Chron. viii. 14, xxxv. 16] ; 
 and in the New Testament it passes on to the Christian 
 Divine Service, which during that age, and until the 
 destruction of the Jewish system, consisted almost entirely 
 of the celebration of the Holy Communion. [Acts xiii. 2 ; 
 Rom. XV. 16 ; 1 Tim. ii. 1.] In the Primitive Church, 
 "The Liturgy" meant both the Office and the Rite itself, 
 just as "Mass" did in the Medieval Church; but in 
 more recent times it has been restricted to the Office 
 alone,'' 
 
 THE HISTORY OF THE LITURGY. 
 
 Like the rest of the Prayer Book, the English Liturgy is 
 an inheritance from former ages. It was principally translated, 
 in the first instance, from the Ordinarium Mi^sa, and Canon 
 Missie of the Salisbury Use, which had been the chief rule of 
 Divine Service in the Church of Englaml, from A. D. 10S5 to 
 A.D. 1049, a period of nearly five hundred years. The Mass 
 of the Salisbury Rite (as well as of other English rites, such 
 as those of York, Hereford, Bangor, and Lincoln) was a 
 revised form of a more ancient Service, which had been in 
 some very slight degree influenced by the Roman under St. 
 Augustine and his successors, but which substantially repre- 
 sented the Liturgy used also in the Churches of France and 
 Spain : and this Liturgy was derived from the great 
 Patriarchate of Ephesus, which was founded by the Apostle 
 St. I'aul, and ruled by the Apostle St. John for many years 
 before his death." To understand this independent primitive 
 origin of the English Liturgy, it will be necessary to trace 
 out shortly the course of liturgical history from the first. 
 
 When our Blessed Lord instituted the Sacrament of the 
 Holy Communion, and commanded it to be perpetually 
 celebrated. He used the words, "This do in remembrance of 
 Me," and thus imposed a certain form upon the Apostles 
 as the one wliich they were to use in its celebration, and 
 which would ever after be considered as essential by them, 
 and the rest of the Church, as was the form given by Christ 
 for Holy Baptism. This essential nucleus of the Liturgy 
 consisted of at least Benediction, the breaking of the Bread, 
 the giving of thanks, and the taking of the Cup into the 
 hands, as is seen from the Gospel narrative [Matt. xxvi. 22 ; 
 Mark xiv. 22; Luke xxii. 19]: and also from the special 
 revelation made to St. Paul [1 Cor. xi. 23, 24].' 
 
 But as the words with which our Lord "blessed" the 
 elements, and with which He "gave thanks," are not re- 
 corded, it can only be concluded that He left them to the 
 inspired memory of His Apostles ; to whom, at tlie proper 
 time, the Holy Spirit was to call all things to remembrance 
 tliat our Lord had taught them for the work which they had 
 to do. It may well have been, also, that further details 
 
 1 " Mi.'isri" i.s a name of great antiquity, being found in an Epistle of St. 
 Ambrose to his sistei- Marcellina. [Ambr. Op. ii. 853, Bened. ed.] Many 
 explanations of the word have been given, but th,at of Cardinal Bona seems 
 the most reasonable, viz. that it is derived from the words " Ite missa est," 
 with which the congregation is dismissed by the deacon at the conclusion 
 of the service, and wlu;h are eqnivalent to the " Let us depart in peace" 
 of the Eastern Litnrgies, That the term comes from " niittendo " is equally 
 clear, and as early as Micrologus we find the explanation, "In festivis 
 diebus, Ite missa est, dicitnr, quia tunc generalis conventuscelebrari solet. 
 qui per hujusmt>di denuntiationeni licentiam disceudi acciiiere solet." 
 (xlvi.l St. Thomas Aquinas e.xpl.ains the word as meaning that the 
 sacrifloe of the Holy Euchari.st has been sent up to God by the ministra- 
 tion of .angels [iii. qn. S3, art. iv.]: and as trsn'iTi, "do this," is well known 
 to have a technical association with sacrifice, so doubtless has "missa." 
 
 The following names were given to the Holy Eucharist in the early ages 
 of the Church : Collecta, Dominicum, Agenda, Coininunio, Oljlatio, 
 CEconomia, XlirovpyioL, Mttf-Taywy/ot, EwXoy/a, Ivva^tit Ti\nii, Upotr^opk. 
 [Bona, Eer. Litur/j. I. iii. 2.] 
 
 * A'ffi pp. 1, 2 of the Historical Introduction. 
 
 9 For evidence of a traditionary Divine worship in the Apostolic age, see 
 Ann. BihU, New Testament, p. 432. For similar evidence respecting an early 
 Liturgy, sec the same work, pp. 430, 435-437, 443, 445, 45S, 613, 627, 532. 
 
 respecting the celebration of this principal rite of the Church 
 were among those "things pertaining to the kingdom of 
 God " which our Lord communicated to the Apostles during 
 the forty days between His Resurrection and Ascension. 
 
 There is, however, no strong evidence that the Apostles 
 adopted, or handed down, one uniform system of celebrating 
 the Holy Communion, except in respect to these central 
 features of the rite. Proclus, Patriarch of Constantinople 
 in the fifth century, asserts that the Apostles arranged a 
 Liturgy before they parted for their several fields of labour 
 [see. Bona, Eer. Liturg. I. v. 3], and a passage from a Homily 
 of St. Chrysostom [Ad Cor. xxvii. 7], in ■nhich he says, 
 "Consider, when the Apostles partook of that holy supper, 
 what they did ? Did tliey not betake themselves to prayers 
 and hj'mns ? " has been sujijiosed to signify the same settled 
 character of the Liturgy which they used. On the other 
 hand, St. Gregory appears to say [Ep. Ixiii.] that the Apostles 
 used only the Lord's Prayer in consecrating the holy obla- 
 tion ; and although it is certain his words must not be taken 
 strictly, they ma\' be considered to shew that the Aptistolic 
 form of Liturgy was not originally a long one. Bona considers 
 that the diversity in the evidence may be reconciled by 
 supposing that the Apostles used a short form (containing 
 only the essential part of tlie rite), wlien danger or other 
 urgent circumstances gave them time for no more ; and that 
 when time permitted they used a longer form ; although even 
 this longer form he believes must have been short, compared 
 with the Liturgies afterwards used, on account of the diffi- 
 culties which Christians experienced in celebrating Divine 
 Service during the age of persecutions. Several early liturgical 
 commentators allege that the developement of tlie Liturgy 
 was gradual ; and the truth seems to be expressed by one of 
 them when he says that the Lord Himself instituted the rite 
 in the simple manner narrated in the Gospel, that the Apostles 
 added some things to it (as, for example, the Lord's Prayer), 
 and that then some of their successors appointed Ejiistles' 
 and Gospels to be read ; others, li}'nins to be sung ; and 
 others, again, made such additions to the Liturgy from time 
 to time as they considered suitable for contributing to the 
 glory of God in the holy Sacrament.'' The Gospels and 
 Epistles were certainly not written until a Liturgy had been 
 in use for many years, in some form. 
 
 The ancient Liturgies which remain shew, nevertheless, 
 so much general agreement as to bring conviction to the 
 mind that they were all of them originally derived from some 
 common source ; and the same kind of synthetic criticism 
 which traces back all known languages to three original 
 forms of speech can also trace back tlie multitude of differing 
 Liturgies which are used by the various Churches of East and 
 West to a few — that is to say, four or five — normal types, 
 all of which have certain strong features of agreement with 
 each other, pointing to a derivation from the same liturgical 
 
 * Inexact writers sometimes designate the whole of the Offices used in 
 Divine Service by the name of "The Liturgy," but it is much more proper, 
 as well as convenient, to limit the use of the word as above. 
 
 6 Gemma Anima:, i. S6. Walafrid. Strabo rfe RcJnts EccUs. xxil.
 
 3n 3lntroDiictton to tU liturgp. 
 
 345 
 
 fountain. That there is any difference at all in these may 
 be attributed probably to three causes : [1] That the Apostles 
 did not limit themselves or others solely to the use of the 
 central and essential portion of the rite ; and that while this 
 was substantially kept uniform by them all, each added such 
 prayers as he saw fit. [2] That Liturgies were, to a certain 
 extent, adapted to the circumstances of the various nations 
 among whom they were to be used, by such changes in the 
 non-essential portions, and such additions, as appeared desir- 
 able to the Patriarch or Bishop. [3] That as Litui-gies were 
 not committed to writing until the end of the second century,' 
 diversities of expression, and even greater changes, would 
 naturally arise, among the variety of which it would be im- 
 possible to recover the exact original, and therefore to estab- 
 lish an authoritative uniformity. 
 
 It may be added that the lawfulness of an authorized 
 diversity in non-essential rites, when combined with an 
 orthodox uniformity in those which are essential, has always 
 been recognized by the Catholic Church ;- and that this 
 principle is stated in the 34th Article of Religion of the 
 Church of England. 
 
 Of the many Liturgies which are very ancient there are 
 several which undoubtedly belong to the primitive age of 
 Christianity, and from these all others that are known (as 
 has been already said) have evidently branched off. They 
 are the Liturgies which go by the names of St. James, St. 
 Mark, St. Peter, and St. John ; the first was the Liturgy of 
 Jerusalem, the second of Alexandria, the third of Rome, and 
 the fourth of Ephesus.^ 
 
 The Liturrjij of St. James, or of Jerusalem, was that used 
 in Palestine and Mesopotamia, the dioceses of both which 
 countries were included within the Patriarchate of Antioch. 
 A singular proof of its primitive antiquity is found in the 
 fact that the Monophysite heretics, who now occupy all these 
 dioceses, use a Syriac Liturgy which they attribute to St. 
 James, and which is nearly identical with that attributed to 
 him by the orthodox, between whom and the Monophj'sites 
 there has been no intercommunion since the Council of 
 Chalcedon, whicli was held a.d. 451. Such a coincidence 
 goes far to prove that this Liturgy is at least fourteen cen- 
 turies old, and also offers some evidence tliat it was the one 
 in use by the Churches of the Patriarchate of Antioch before 
 the great division which arose out of the Eutychian heresy. 
 The Liturgy of St. James is also mentioned in the 32nd 
 Canon of the Constantinopolitan Council held in Trullo, A.D. 
 692 ; and traces of it are to be found in the writings of 
 Fathers who lived or had lived within the Patriarchate of 
 Antioch, and may thus be supposed to have been familiar 
 with its words. Among such are Theodoret, St. Jerome, 
 St. Chrysostom (once a priest of Antioch), and St. Cyril, 
 Bishop of Jerusalem, two of whose Catechetical Lectures 
 (preached in the latter half of the fourth century) are ex- 
 pressly on the subject of the Holy Eucharist, and describe 
 the Service minutely. In the Apostolical Constitutions, 
 written in the third century, there is a Liturgy, or synopsis 
 of one, which has been called by the name of St. Clement, 
 but appears to be that of St. James ; and with the latter also 
 agrees the description of the celebration of the Eucharist 
 which is given by .lustin Martyr, who was a native of Samaria 
 (within the Patriarchate of Antioch), and died about sixty 
 years only after St. John.'' From this evidence it appears 
 almost certain that the Liturgy of St. James which is used 
 by the Monophysites, and that which is used on the Feast of 
 St. James by the orthodox Cliurch of Jerusalem, are versions 
 of the primitive Liturgy which was used for the celebration 
 
 1 Thi3 rule wag observed from feelings founded on onr Lord's wt.nls, 
 " Give not thiit which is Iinly unto tlie dogs, neither cast ye your inruls 
 before swine." [Matt. vii. 0,] For the same reason great reserve was used 
 in speaking and writing on the subject of tlie Holy Eucharist, and hence 
 little cjin be learned from the Fathers of the first three centuries about the 
 mode in which it was celebrated. 
 
 '' Sec, e.g., St. Gkeoorv's Efisllc to SI. Attgustine, p. 2 of the Historical 
 Introduction. 
 
 ' To these Ncale adds that of St Tluiddcus, used in Persia, and also 
 called the " Liturgy of the Kast." 
 
 * Justin Martyr describes the celebration of the Holy Eucharist, about 
 A.n. 140, in the following terms: "Upon tlie d.ay called Sunday we have 
 an assembly of all who live in the towns or in the country, who meet in an 
 appointed place; and the reconls of the Apostles, or the writings of the 
 Apostles, are read, according as the time will permit^. When tlie reader has 
 ended, then the Bishop [o wfionrru!] adinouishos and exhorts us in a dis- 
 course that we should imitate such good examples. After that we all stand 
 up and pray, and, as we said before, when that prayer is ended bread is 
 offered, and wine and water. Then the Bishop also, according to the 
 authority given him [e^^ iCvatfAif airiu]. sends up [atvoLrrifj-^n, comp. missn est] 
 prayers and thanksgivings ; and the people end the prayer with him. saying. 
 Amen. After which, distribution is made of the consecrated elements, 
 which are also sent by the hands of the deacons to those who are absent." 
 [Justin Mart., Apot.] 
 
 of the Holy Communion in Jud;ca and the surrounding 
 countries in the age uliirli immediately followed that of the 
 Apostles. From it St. Basil's Liturgy was derived, and from 
 St. Basil's tliat of St. Chrysostom, which is the one used at 
 the present day in the Eastern Church, and in Russia. 
 
 The Liturgy of St. Mark, or of Alexandria, is known to 
 have been used by the orthodox Churches of Korth-eastern 
 Africa down to the twelfth century, and is still used in 
 several forms by the Monophysites, who supplanted them. 
 The most authentic form of it is that entitled "The Liturgy 
 of JLark which Cyril perfected, " and which is extant in the 
 Coptic, or vernacular language of Egypt, as well as in (ireek, 
 in MSS. of very ancient date. This Liturgy is traceable, by 
 a chain of evidence similar to that mentioned in the preceding 
 paragraph, to the second century, to which date it is assigned 
 by Bunsen.^ Palmer says respecting it, "We can ascertain 
 with considerable certainty the words and expressions of the 
 Alexandrian Liturgy before the Council of Chalcedon, A.D. 
 4.51 ; and we can trace back its substance and order to a 
 period of far greater antiquity. In fact, there is nothing un- 
 reasonable in supposing that the main order and substance of 
 the Alexandrian Liturgy, as used in the fifth century, may have 
 been as old as the Apostolic age, and derived originally from 
 the instructions and appointment of the blessed Evangelist."* 
 
 The Liturgy of St. Peter, or of Borne, is found, substantially 
 as it is used in the Latin Church at the present day, in the 
 Sacramentaries of St. Gregory [a.d. 590], Gelasius [a.d. 491], 
 and St. Leo [a.d. 483], although many additions have been 
 made to it in later times. The Roman Liturgy is attributed 
 to St. Peter by ancient liturgical commentators, who founded 
 their opinion chiefly upon a passage in an Epistle of Innocent, 
 Bishop of Rome in the fifth century, to Decentius, Bishop of 
 Eugubium.' But no doubt St. Innocent refers to the " Canon 
 of the Mass " (as it lias been called in later ages), that part of 
 the Office which begins with the actual consecration of the 
 Sacrament. There seems no reason to believe that this con- 
 fident opinion of so eminent a Bishop in the fifth century was 
 otherwise than correct ; and like the preceding Liturgies, 
 that of Rome may reasonably be assigned to the age succeed- 
 ing the Apostles. St. C4regory revised the variable parts of 
 this Liturgy, the Collects, Epistles, and Gospels; but the 
 only change which he made in the Ordinary and the Canon 
 was by that addition of a few words which is noticed by the 
 Venerable Bede. [See p. 192, note.] From the Roman Liturgy 
 in its primitive form were derived that used by the Churches 
 of North-western Africa, and the famous Ambrosian Rite which 
 is used in the Church of Milan. Since the time of St. Gregory 
 this Liturgy has been used over a large part of the Western 
 Church, aud is now the only one allowed by the See of Rome. 
 
 The Liturgy of St. Jolni, or of St. Paul, i.e. the Ejthesinc 
 Liturgy, was the original of that which was used, probably 
 in three various forms, in Spain, France, and England during 
 the earlier ages of Christianity, and the only one besides the 
 Roman which obtained a footing in the Western Church. 
 This appears to have been disused in the dioceses of which 
 Ephesus was the centre, at the time of the Council of 
 Laodicea in Phrygia some time in the fourth cJentury : the 
 nineteenth Canon of that Council giving such directions 
 respecting the celebration of the Holy Communion as shew 
 that it substituted the Liturgy of St. Basil and St. Chrysos- 
 tom, which is still used in tliose dioceses. But, at a much 
 earlier date, missionaries had gone forth from the Church of 
 Ejihcsus, and had planted the standard of Christianity at 
 Lyons, that city thus becoming the great c'entre from which 
 the Church spread itself throughout France ; and as late as 
 A.D. 177, the Christians of Lyons wrote to the Churches of 
 Asia respecting the martyrdoms which had occurred in that 
 city as to those who represented their mother Church, and 
 had therefore a special sympathy with them. The primitive 
 Liturgy of Ephesus thus liecaine that of France, and, probably 
 by the missionary work of the .same apostolic men, of Spain 
 also. This Liturgy continued to be used in the French 
 Church until the time of Charlemagne [a.d. 742 — 814]. It had 
 received such additions from the hands of Mus.-eus, Sidonius, 
 and St. Hilary of Poictiers, as St. Gregory had made to the 
 Roman rite, but these additions or alterations did not affect 
 
 fi .inaUcIa Ante-Nicccna, iii. 106. 6 Origin. Lilurg. i. 105. 
 
 ' "Si institute ecclesiastica. ut sunt a bcatis apostolis tradit^i, Integra 
 vellent scrvaro Domini sacerdotes, nulla diversitas, nulla varietas in ipsis 
 ordiuibus et consetTationibns haberctur— quis eiiim nesciat, aut uon adver- 
 tat, id quod a principc apostolorum Petro Romans Ecclesiic traditum 
 est . . . 1" [Labbe, Toncii. ii. 1245.) Cardinal Bona remarks on a similar 
 pas.sage from St. Isidore's writings. " Hoc de re et substantia, non de ver- 
 bonim tcnore et coercmoniis intelligenduiu est." [Bona, Rtr. Liturg. L 
 vii. 5.)
 
 346 
 
 9n 3introOuction to tfic Hiturgp. 
 
 the body of the Liturgy, consisting, as they did, of Introits, 
 Collects, and other portions of the Service belonging to that 
 which precedes the Ordinary and Canon. 
 
 The Gallican Liturgj' was partly supplanted by the Roman 
 in the time of Pepin, who introduced the Roman chant and 
 psalmody into the Churches of France ; and it was altogether 
 superseded by Charlemagne, who obtained the Sacrameutary 
 of St. Gregory from Rome, and issued an edict that all priests 
 should celebrate the Holy Sacrament only in the Roman 
 manner. In Spain the same Liturgy had been used in a form 
 called the Mozarabic ; but by the influence of Pope Gregory 
 VII , Alphonso VI., King of CastiUe and Leon, was per- 
 suaded to do as Charlemagne had done in France, to abolish 
 the use of the national rite and substitute that of the Roman 
 Church. It was thus wholly discontinued until the beginning 
 of the sixteenth century, when Cardinal Ximenes endowed 
 a college and chapel for the use of it at Toledo, and there it 
 still continues to be used. 
 
 The early connection between the Church of France and 
 the Church of England was so close that there can be no 
 reasonable doubt of the same Liturgy having been originally 
 used in both countries. When St. Augustine came to 
 England in A. D. 596, expecting to find it an altogether heathen 
 land, he discovered that there was an ancient and regularly- 
 organized Church, and that its usages were different in many 
 particulars from those of any Church with which he had been 
 previously acquainted. [See p. 1.] By the advice of St. 
 Gregory he introduced some changes into the Liturgy which 
 he found in use ; the changes coming, not directly from the 
 Roman Sacramentary of St. Gregory, but " from a sister rite, 
 
 formed in the south of France by the joint action, probably, 
 of St. Leo and Cassian, about two hundred years before 
 [a.d. 420] ; ha\Tng a common basis, indeed, with the Roman 
 Office, but strongly tinctured with Gallican characteristics 
 derived long ago from the East, and probably enriched, at 
 the time, by fresh importations of Oriental usages. "- Thus 
 the Liturgy of the Church of England after St. Augustine's 
 time became a modified form of the more ancient Gallican, 
 which itself was originally the Liturgy of the Church of 
 Ephesus, owing its germ to St. Paul or St. John. The English 
 Church of St. Augustine's day, and long after, distinctly 
 averred that its customs were derived from the latter Apostle ; 
 but in many particulars the work of St. John and St. Paul 
 appears to have traversed the same ground, as it certainly 
 did in the Church of Ephesus, and probably did in the Church 
 of England. 
 
 The Liturgj- thus derived from the ancient Gallican, and 
 the more recent version of it which had been introduced by 
 Cassian, was again revised by St. Osmund, Bishop of Salis- 
 bury, in A.D. 1085 ; and it was the same Liturgy which also 
 formed the basis of the other slightly varying Offices that were 
 used in different dioceses of England, and have come down 
 to us by the names of these dioceses. The SaUsbury Liturgy 
 eventually supplanted all the others which were used by the 
 Church of England, and became the principal basis of the verna- 
 cular Liturgy which has now been used for more than three 
 hundred years in all the churches of the Anglican communion. ' 
 
 The historical particulars thus given respecting the con- 
 nection between ancient and modern Liturgies may be con- 
 veniently reduced into one general view by a tabular form : — 
 
 § Table shelving the Origin of the principal Liturgies used throughout the Church. 
 
 OUR LORD'S WORDS OF INSTITUTION. 
 
 I 
 
 An unknown Apostolic Nucleus 
 
 of a Liturgy. 
 
 I 
 
 Liturgy of St. James, Antioch, 
 or Jerusalem. 
 
 Liturgy of St. Mark, 
 or Alexandria. 
 
 Liturgy of St. Peter, 
 or Rome. 
 
 Liturgy of St. John, St. Paul, 
 or Ephesus. 
 
 Liturgy of St. Basil. 
 
 Litiu-gy of St. 
 Chrysostom. 
 
 SjTiac Liturgy of 
 St. James. 
 
 I 
 
 [Monophysite 
 Liturgiss.) 
 
 Present Liturgy of 
 Egypt. 
 
 Ambrosian Liturgy. 
 
 Present Liturgy of 
 Diocese of Milan. 
 
 Present Liturgy of 
 
 Oriental and Russian 
 
 Church. 
 
 § Structure of Primitive Liturgies. 
 
 In all the primitive Liturgies there is a consistency of 
 structure whicih shews that they were based on one common 
 model, or else on certain fixed principles. They consist of 
 two principal portions, the Pro-Anaphora and Anaphora. 
 The Anaphora, or Oblation, is represented in the Latin 
 Liturgies by the Canon of the ilass, and in our English Office 
 by the part which begins %vith the versicle, " Lift up your 
 hearts." The Pro-Anaphora is represented by the Ordinary 
 of the Mass, which is all that goes before the Sursum Corda. 
 The general structure of each of these portions of the Liturgy 
 is as follows, the respective portions of the several parts vary- 
 ing, however, in different Liturgies : ' — 
 
 The Pro-Anaphora. 
 The Prefatory Prayer. 
 The Introit [known by various names]. 
 The Little Entrance, or bringing the book of the Gospels 
 in procession to the Altar. 
 
 1 For further details the reader may conveniently consult Xe\le*s 
 Inlroduction to the Histnrj/ of the Hojy Eastern Church, 1830 ; Hamiio-s'd's 
 Liturgies, Eastern and Western, 1878 ; and Maskell's Ancient Liturgy of the 
 Church of England, 3rd ed. 18S2. 
 
 Sacramentary 
 of St. Leo. 
 
 I 
 Sacramentary 
 of Gelasius. 
 
 I 
 
 Sacramentary 
 of St. Gregory. 
 I 
 
 Littu-gy of Lyons. 
 I 
 
 1 I 
 
 Liturgy of 
 
 Britain. 
 
 I 
 
 Mozarabic, or 
 Spanish 
 Liturgy. 
 
 I 
 
 Liturgy of 
 
 Tours. 
 
 I 
 
 Present Liturgy of 
 Church of Rome. 
 
 Augustine's revised 
 
 Liturgy of Britain. 
 
 I 
 
 Salisbury, York, and other 
 
 Missals of English Church. 
 
 I 
 
 Present Litcegy of the 
 
 English Chvrch. 
 
 I 
 
 I 
 
 Litui'gy of Scottish 
 Church. 
 
 1 
 
 Liturgy of 
 American 
 Church. 
 
 The Trisagion. 
 
 The Epistle and Gospel. 
 
 The Prayers after the Gospel [after these prayers the 
 Catechumens left the Church, and only "the faithful" or 
 baptized and confirmed persons remained]. 
 
 The Great Entrance, or bringing the prepared Elements 
 in procession to the Altar. 
 
 The Offertory. 
 
 The Kiss of Peace. 
 
 The Creed. 
 
 The Anaj)hora. 
 
 The Triumphal Hymn [Tersanctus] with its Preface. 
 These come in between two portions of a long prayer, called 
 the Prayer of the Triumphal Hymn. 
 
 Commemoration of the Institution. , 
 
 The Words of Institution. 
 
 Oblation of the Consecrated Elements. 
 
 Prayer for the Descent of the Holy Ghost. 
 
 2 Freeman's PrincipUs of Divine Service, 11. ii. 405. 
 
 s The Roman Liturgy was never used by the Church of England ; 
 and it was not generally adopted by the English sect of Romanists 
 until enforced through the influence of the Jesuits about the middle of 
 the eighteenth centur)*.
 
 9n 3IntroDuction to the Liturgy. 
 
 347 
 
 Prayer for the Transmutation of the Elements. 
 Prayer for the living and the departed. 
 The Lord's Prayer, preceded by a prayer of preparation, 
 and followed by the Embolismus. 
 
 Adoration, with an appointed prayer. 
 
 Elevation. 
 
 Union of the two Consecrated Elements. 
 
 Prayer of humble access. 
 
 Communion. 
 
 Thanksgiving. 
 
 Without going into very great detail it is impossible to 
 
 shew the elaborate character of the ceremonial, and of the 
 responsive part of the primitive Liturgies. These details may 
 all be found in the original languages, and also in Dr. Neale's 
 translation of the Primitive Liturgies ; and it is sufficient 
 here to say that the earl)' Christians appear to have had no 
 thought of what is called "simplicity" in Divine Worship, 
 their Liturgies exhibiting a complicated structure, much 
 ceremony, and an elaborate symbolism. All of them agree 
 in the above general characteristics, but there are variations 
 in the order of the different parts, the chief of which are 
 represented in the following table : — 
 
 § Table shewing the Order in ivhich the principal features of the Primitive Liturgies occur. 
 
 St. JaJIES [jEBrSALEM]. 
 
 1. Kiss of Pe.ice. 
 
 2. Lift up your hearts. 
 
 3. Tersanctus. 
 
 4. Commemoration of Institution. 
 
 5. The Oblation. 
 
 6. Prayer for deseent of the Holy 
 
 Gliost. 
 
 7. Prayer for the living. 
 
 8. Prayer for the departed. 
 
 9. The Lord's Prayer. 
 
 10. Union of the Consecrated Ele- 
 ments. 
 n. Communion. 
 12. Thanksgiving. 
 
 8t. Mark [Alexandria]. 
 
 1. Kiss of Peace. 
 
 2. Lift up your hearts. 
 
 7. Prayer for tlie living. 
 
 8. Prayer for the departed. 
 
 3. Tersanctus. 
 
 4. Commemoration of Institution. 
 
 5. Tlie Oblation. 
 
 6. Prayer for descent of the Holy 
 
 Ghost. 
 
 10. Union of the Consecrated Ele- 
 
 ments. 
 
 9. The Lord's Prayer. 
 
 11. Communion. 
 
 12. Thanksgiving. 
 
 St. Pfter [Rome]. 
 
 2. Lift up your hearts. 
 
 3. Tersanctus. 
 
 7. Prayer for the living. 
 
 6. Praver for descent of the Holy 
 Ghost. 
 
 4. Commemoration of Institution. 
 
 5. The Oblation. 
 
 8. Prayer for the departed. 
 
 10. Union of the Consecrated Ele- 
 
 ments. 
 
 9. The Lord's Prayer. 
 
 1. Kiss of Peace. 
 
 11. Communion. 
 
 12. Thanksgiving. 
 
 St. John [Ephescs]. 
 
 7. Prayer for the living. 
 S. Prayer for the departed. 
 
 1. Kiss of Peace. 
 
 2. Lift up your hearts. 
 
 3. Tersanctus. 
 
 4. Commemoration of Institution. 
 
 5. The Oblation. 
 
 6. Prayer for descent of the Holy 
 
 Ghost. 
 
 10. Union of the Consecrated Ele- 
 
 ments. 
 9. The Lord's Prayer. 
 
 11. Communion. 
 
 12. Thanksgiving. 
 
 It will be seen at once that the order of St. John, or the 
 Ephesine Liturgy, is that which is most closely represented 
 by our own Communion Office. The same correspondence 
 between the two may also be traced in several particulars 
 in which the Liturgy of St. John differs from the other two 
 Eastern Liturgies ; especially in the provision of varying 
 collects, and proper prefaces, and in the use of the versicle, 
 " Glory be to Thee, O Lord," before the Gospel. 
 
 The Liturgy of St. John was handed down (as has been 
 already stated) through the French Church, to which it was 
 conveyed from Ephesus by missionaries, at a period very near 
 to that of the Apostles themselves. The Gallicaa Liturgy itself 
 is thus described by Palmer : " Germanus informs us that the 
 Liturgy began with an Anthem, followed by Gloria Patri, 
 after which the Deacon proclaimed silence ; and a mutual 
 salutation having passed between the priest and people, the 
 hymn Trisagios, in imitation of the Greek rite, was sung, and 
 was followed by Ki/rie elecson, and the song of Zacharias the 
 prophet beginning Benedictus, after which the priest read 
 a collect entitled Post pro]>hetiam, in the Gallican missals. 
 The office so far, though ancient, cannot be traced to the 
 most primitive ages of the Gallican Church, as doubtless the 
 Liturgy originally began with the lessons from Holy Scripture, 
 which I now proceed to consider. 
 
 " A lesson from the prophets or Old Testament was first 
 read, then one from the Epistles, which was succeeded by the 
 hymn of the three children, Benedicite, and the Holy Gospel. 
 In later times the book of the Gospels was carried in pro- 
 cession to the pulpit by the Deacon, who was accompanied 
 by seven men bearing lighted tapers, and the choir sung 
 Anthems before and after the Gospel. After the Gospel was 
 ended, the Priest or Bishop preached, and the Deacon made 
 prayers for the people (probably in imitation of the (Jreek 
 Liturgies, where a litany of the kind occurs after the Gospel), 
 and the Priest recited a collect l^ost preccm. 
 
 " Then the Deacon proclaimed to the catechumens to 
 depart, but whether any previous prayers were made for them 
 seems doubtful. Germanus speaks of its being an ancient 
 custom of the Church to pray for catechumens in this place, 
 but his words do not absolutely prove that there were 
 particular prayers for them in the Gallican Church, and no 
 other author refers to the custom, as far as I am aware. The 
 catechumens, and those under penitential discipline, having 
 been dismissed, silence was again enjoined, and an address 
 to the people on the subject of the day, and entitled Py<r- 
 fatio, was recited by the Priest, who then repeated another 
 prayer. The oblations of the people were next received, 
 while the choir sang an offertory anthem, termed .lomim by 
 Germanus. The elements were placed on the holy t.able, 
 and covered with a large and close veil or pall, and in 
 later times the Priest here invoked the blessing of God on 
 the gifts. 
 
 "Then the tablets called diptyehs, containing the names of 
 
 the living and departed saints, were recited, and the Priest 
 made a collect, 'post nomina.' Then followed the salutation 
 and kiss of peace ; after which the Priest read the collect, 
 'ad pacem.' The mystical liturgy now commenced, corre- 
 sponding to the Eastern ' prosphora, ' or 'anaphora,' and the 
 Koman preface and canon. It began with the form ' sursum 
 corda, ' etc., and then followed the preface, or thanksgiving, 
 called ' contestatio, ' or ' immolatio,' in which God's benefits to 
 the human race were variously commemorated ; and at the 
 proper place the people all joined in singing the hymn Ter- 
 sanctus. 
 
 "The thanksgiving then continued in the form called ' post 
 sanctus,' which terminated with the commemoration of our 
 Saviour's deed and words at the institution of this sacrament. 
 Aftem-ards the Priest recited a collect entitled ' post mys- 
 terium,' or 'post secreta,' probably because the above com- 
 memoration was not committed to writing, on account of its 
 being esteemed to have great efficacy in the consecration. 
 The collect, 'post mysterium,' often contained a verbal obla- 
 tion of the bread and wine, and an invocation of God to send 
 His Holy Spirit to sanctify them into the sacraments of 
 Christ's body and blood. After this the bread was broken, 
 and the Lord's Prayer repeated by the Priest and people, 
 being introduced and concluded with appropriate prayers, 
 made by the Priest alone. 
 
 "The Priest or Bishop then blessed the pecfple, to which 
 they answered, Amen. Communion afterwards took place, 
 during which a psalm or anthem was sung. The Priest 
 repeated a collect of thanksgiving, and the service terminated." 
 [Palmer's Orig. Liturg. i. 158.] 
 
 It was on this rite that the Eucharistic customs of the 
 Church of England were founded, although they were plainly 
 revised and altered at several periods, and in several dioceses ; 
 as, for example, by St. Augustine in the seventh century, and 
 St. Osmund m the eleventh. 
 
 § The Mediiccal Liturgij of the Church of England. 
 
 As, in the early Church throughout the world, there were 
 various forms of the Liturgy, all having a substantial unity, 
 so while England was divided into several distinct districts, 
 by dialect and civil government, the form of Liturgy which 
 was used in various parts of the country was affected Ijy local 
 circumstances ; especially as each diocese had the right of 
 adopting (within certain limits) its own particular customs, 
 or "use," in Divine Service until the sixteenth century. 
 
 Soon after the Conquest, however, about the year 1085, 
 a great liturgical successor of St. Gregory arose in the person 
 of Osmund, Bishop of Salisbury, of whom wo know little 
 beyond the f.act that he revised the Breviary and Missal, and 
 brought both into a form which commended itself to a large 
 portion of the Church of England, and even to some foreign 
 dioceses. There were, indeed, independent Breviaries and 
 Jlissals of York, Hereford, Lincoln, and perhaps other
 
 34S 
 
 Cin 31ntroDuction to the liturgp. 
 
 churches ; but those of Salisbury ■were the most generally 
 used througliout tlie southern counties, and besides gradually 
 becoming the standard books of English use, were generally 
 adopted in Scotland from the time, it is said, of Edward I. 
 In 1541-42 the Missal as well as other books of the use 
 of Sarum were formally adopted for the whole province 
 of Canterbury liy an act cf Convocation. Notwithstanding 
 the variations that had so long existed in the ritual customs 
 of different districts and dioceses, it must not be supposed 
 that these variations extended to any essential matters. On 
 the contrary, there was a distinct generic identity, which 
 shewed that all were, in reality, local forms of one great 
 national rite, that rite itself being a branch of one great 
 Catholic system ; and this was especially the case with the 
 Communion Office or Liturgy. 
 
 The substance of the Salisbury Liturgy is given in the 
 Appendix to this Introduction, but it is necessary to give 
 some account of it here to shew the manner in which the 
 Church of England celebrated the Holy Communion from a.d. 
 1080 to A.D. 1540. Many further illustrations of it, and of 
 the other English uses, as well as of the connection between 
 them and our jn-esent Communion Office, will be found in the 
 subsequent notes. 
 
 The MediaBv.al Liturgy of the Church of England was made 
 up, like all others, of the two great divisions which are called 
 in the Eastern Church the Fro-Anajihora and the Anaphora, 
 and in the Western Church, the Ordinarium and the Canon ; 
 the former part ending with the Sanctus, the latter part 
 beginning witli the Prayer of Consecration and Oblation. 
 
 The first portion of the Ordinary consisted of the hymn 
 " Veni Creator ; " the Collect, " Almighty God, to Whom all 
 hearts be open ; " the forty-third Psalm, ' ' Give sentence with 
 me, God ; " the lesser Litany and the Lord's Prayer, all of 
 which were said in the vestry while the Celebrant was put- 
 ting on his albe, chasuble, etc. The public part of the service 
 began with the "Officium," or Introit, of which many 
 examples are given in the notes to the Epistles and Gospels, 
 and which was sung [in the manner described at p. 247] while 
 the Celebrant and his ministers were going from the vestry 
 to the altar. After this followed the Confession and Absolu- 
 tion, said as at Prime and Compline, and as described in a 
 note at p. 184, tlie Gospeller and Epistoler taking part with 
 the choir in the alternate form used. This mutual confession 
 of unworthiness was sealed with a kiss of peace given by the 
 Celebrant to the Deacon and Sub-deacon,' and burning incense 
 having been waved before the altar by the former, the 
 Gloria in Excelsis was sung (except at certain seasons) as 
 the solemn commencement of tlie rite. The Mutual Saluta- 
 tion [see p. 199] was then said, and after that the Collect of 
 the Day, the Epistle and Gospel, and the Nicene Creed. The 
 Gospel was preceded by a procession with singing [the 
 Gradale], somewhat similar to the "little entrance" of the 
 Eastern Church [p. 346], and was generally read (in large 
 churches) from the "Jube" or "pulpit," a desk placed 
 between the cross and the ohancel wall on the rood-loft. 
 The Nicene Creed was followed by the Offertory, the solemn 
 Oblation of the Elements, short supplications that the sacrifice 
 might be acceptable to God for the living and the departed, 
 and certain private prayers of the Celebrant, with which the 
 first part of the service, or Ordinarium, may be said to have 
 ended. 
 
 The Canon of the Mass was introduced by the Apostolic 
 vei'sicles, the Proper Preface, and the Tersanctus, which we 
 still use in the same place ; and then followed a long prayer, 
 interspersed with many ceremonies, but substantially 
 equivalent to the " Prayer for the Church Militant," the 
 " Consecration Prayer," and the first "Thanksgiving Prayer " 
 of our modern English Liturgy. This will be found given at 
 length in the Appendix to the Communion Office. 
 
 Tlie Prayer of Consecration was not immediately followed 
 by the Participation, as in our modern Liturgj', but there was 
 a considerable interval, as in the Primitive Liturgies, which 
 was filled up with other prayers. First came the Lord's 
 Prayer, preceded by a short preface, and followed by a prayer 
 for deliverance from all evil, analogous to the Embolismus of 
 the Eastern Church [p. 185]. Then came the Agnus Dei, sung 
 thrice, in the same m.anner as it is sung twice in the modern 
 Litany. After the Agnus Dei followed the ceremony of the 
 commixture of the consecrated elements, by placing a portion 
 of the wafer into the chalice, in symbolical signification of the 
 union of natures in our Lord. The Kiss of Peace was then 
 
 I This is pecnliar to the Sarum rite, not being found in any other Liturgy 
 in this part of the senice. 
 
 passed round from the Celebrant by means of his ministers 
 (the Deacon and Sub-deacon, or Epistoler and Gospeller), 
 some private prayers were said by the Celebrant, and after- 
 wards the Pra^'er of Humble Access. 
 
 Here came in the Communion, first of the Celebrant, and 
 then of the other Clergy and of the people, that of the latter 
 being preceded by an exhortation ; and, with the exception 
 of a Thanksgiving Prayer and a Post-Communion Collect, 
 this substantially completed the service. 
 
 There were, however, some subsequent ceremonies, such 
 as the ablution of the sacred vessels, and of the Celebrants' 
 hands, which are left to tradition and individual devotion in 
 our modern English rite, but which were provided for with 
 minute exactness in the ancient one. During these cere- 
 monies the congregation still remained, and after their con- 
 clusion were dismissed by the Deacon saying, Benedkavius 
 Domino, or, Ite, missa est, according to the season. 
 
 There is no reason to think that this mode of celebrating the 
 Holy Communion underwent any gi'eat changes from the time 
 of St. Osmund until 1549; and indeed it was probably very 
 much the same as had been used in the Church of England 
 even before the time of St. Osmund. Many ceremonies were 
 doubtless introduced during the Middle Ages, and some had 
 probably been added by St. Osmund himself ; but these cere- 
 monies affected the Rubrics rather than the substance of the 
 Liturgy, and the Ordinary and Canon were otherwise in the 
 same condition in the sixteenth century that they had been in 
 the eleventh. It must, however, be remembered that numerous 
 additions were made to the variable parts of the Missal [p. 241], 
 special Collects, Epistles, and Gospels, etc., being appointed 
 for particular days and occasions ; and it was in these additions 
 that the Reformers found so much which they regarded as 
 inexpedient or superstitious. What the great French liturgical 
 scholar, Gu(5ranger, says respecting the MSS. of the Roman 
 Liturgy was doubtless true, to some extent, of the English, 
 that they had come to be " loaded with gross and even super- 
 stitious additions, consisting chiefly of apocryphal histories, 
 unknown and even rejected in the early ages, but which had 
 been afterwards introduced into the Lessons and Anthems, and 
 in votive Masses (which had become superstitiously numerous), 
 barbarous forms, and furtively introduced Benedictions." But 
 these aljuses were far more common in the southern countries 
 of Europe than in England; and the most consijicuous inno- 
 vations connected with the celebration of the Holy Eucharist 
 in our own Church were [1] the withdrawal ol' the Cnp from 
 the Laity, and [2] the rare communion of the Laity under any 
 circumstances except at the approach of death. 
 
 In respect to the first, it is sufficient to say that although 
 the Eucharist appears to have been always sent to the sick 
 under the form of one element onl}- until 1549, the Laity were 
 certainly accustomed to partake of it in both kinds at church 
 until the twelfth century. Even so late as A. D. 11 75 the Con- 
 vocation of Canterbury foi'bade the introduction of the novel 
 custom, and it is probable that it did not become common in 
 England until its adoption was ordered by the Council of Con- 
 stance in 1415. There is no recognition whatever of the 
 administration in one kind in the Liturgy itself, though in an 
 Exhortation used before the Communion of the Laity it is 
 distinctly referred to. 
 
 The second custom arose out of that inattention to the 
 avaXoyla of doctrine which so often leads men to error 
 in practice. The Holy Eucharist being botli a Sacrifice 
 and a Sacrament, theologians of the lUiddle Ages were so 
 intent upon the duty and necessity of the first that they over- 
 looked the duty and necessity of the second ; and while the 
 Mass was ofiered daily in most, if not in all, churches, and 
 in some many times in the day, few except the Clergy ever 
 partook of it more than once or twice in the year, consider- 
 ing that it was sufficient for them to be present while it was 
 being offered. 
 
 But this too was an innovation that had found its way into 
 practice without finding any recognition in the Liturgy. Nor 
 can it be said that there was anything in the authorized forms 
 for the celebration of the Holy Eucharist which could have 
 originally given rise, or encouragement, to either practice. 
 
 § The Reformed Liturgy of the Church of Emjlaml. 
 
 The general steps which were taken towards a recon- 
 struction of all the Offices used in Divine Service, and their 
 translation into English, have been traced out in the 
 Historical Introduction, pp. 7-13, and need not be repeated 
 in treating particularly of the Liturgy. Suffice it to say 
 that the abstinence of the Laity from Communion appeared
 
 3n 3introQuction to tbc Liturg;?, 
 
 349 
 
 so great and pressing an evil to the Reformers that tliey added 
 on an English OfEce for the Communion of the Laity in both 
 kinds to the ancient Salisbury Liturgy, even befox'e they had 
 finished the preparation of the Prayer Book.^ 
 
 The general consideration of tlie Theology of the Sacra- 
 ments had been committed by Henry A'lII. to a Commission 
 of Divines in 1540, and the revision of the Services had also 
 been undertaken about the same time. In 154G, shortly 
 before his death, " the King commanded " Archbishop Crau- 
 mer " to pen a form for the alteration of the Mass into a Com- 
 munion. "- On November 30, 1547, the Prolocutor of the 
 Lower House of Convocation ' ' exhibited, and caused to be 
 read publicly, a form of a certain ordiuance, delivered by 
 the Most Reverend the Arclil)ishnp of Canterbury, for the 
 receiving of the body of our Lord under both kinds, viz. of 
 bread and wine. To which he himself subscribed, and some 
 others, etc."^ This "form of a certain ordinance" was 
 embodied in an Act of Parliament [1 Edward VI. cap. i.] 
 which received tlie Assent of both Houses on December 20, 
 1547 ; but for some time no Liturgical formulary was issued, 
 and the Clergy obeyed the law by adopting their own mode 
 of administration. But on March 8, 1548, an "Order of 
 Communion " was put forth under a Proclamation by the 
 Crown in Couucil.^ This proclamation ordered that " the 
 most blessed Sacrament of tlie Body and Blood of our Saviour 
 Christ should from thenceforth be commimly delivered and 
 ministered unto all persons within our realm of England and 
 Ireland, and other of our dominions, under both kinds, that 
 is to say, of bread and wine (except necessity otherwise 
 require), lest every man phantasying and devising a sundry 
 way by himself, in the use of this most blessed Sacrament of 
 unity, there might arise any unseemly and ungodly diversity." 
 
 The "Order of Communion," thus authorized,^ and the 
 substance of which is printed in the Appendix to this Intro- 
 duction, begins with au Exhortation, to be used on the Sun- 
 day or Holyday next before the Administration. This 
 Exhortation was reproduced in the Liturgy of 1549, and 
 is identical (except that tlie last paragraph is omitted) 
 with that now standiug first iu our present Liturgy. After 
 this came the following Rubric, which explains the use of the 
 OfBce : " The time of the Communion shall be inmiediately 
 after that the Priest himself hatli received the Sacrament, 
 without the varying of any other rite or ceremony in the Mass 
 (until other order shall be provided), but as heretofore usuallj' 
 the Priest hath done with the Sacrament of the Body, to 
 prepare, bless, and consecrate so much as will serve the 
 people ; so it shall continue still after the same manner and 
 form, save that he shall bless and consecrate the biggest 
 chalice, or some fair and convenient cup or cups full of wine 
 with some water put into it ; and that day, not drink it up 
 all himself, but taking one only sup or draught, leave the 
 rest upon the altar covered, and turn to them that are dis- 
 posed to be partakers of the Communion, and shall thus 
 exhort them as foUoweth. " Then follows the Exhortation 
 beginning, " Dearly beloved in the Lord, ye that mind," etc., 
 which replaced an older form, previously used in the same 
 place, when the holy Sacrament was administered in one 
 kind only. After this Exhortation the Priest was directed 
 to "pause awhile, to see if any man will withdraw himself," 
 and then to say the Invitation, " Ye that do truly," the Con- 
 fession, the Aljsolution, the Comfortable ^Vords, and the 
 Prayer of Humble Access, the Communion following 
 immediately after the latter Prayer, " the Peace of God " 
 being given in English afterwards, and the Mass concluding 
 in its ancient form. 
 
 From March 8, 1548, until June 9, 1540, the authorized 
 Liturgy of the Church of England ccmsisted, therefore, of the 
 ancient Salisbury Mass, witli this "Order of Communion" iu 
 English superadded when any of the laity wished to com- 
 municate. At the end of that year and a quarter the first 
 complete Book of Comnion Prayer in English was taken into 
 use, that is, on \Vhitsunday (June 9), 1549 ; and it con- 
 tained a Liturgy formed from the ancient Latin and this 
 recent English Oliioe. The substance of tlie Liturgy, so 
 
 J Translations of the Epistles and Gospels of tlie Sariim Use had been 
 common fur some time, and a great number of them exist at the end of 
 Primers of the period, as well as iu separate volumes. 
 
 3 Strypk's Memorials ofCranmer, i. 311. Eccl. llist. Soc. 
 
 " Ibid. ii. 37. 
 
 * It will be remembered that Charleniaj^ne substituted tlie Roman for 
 the Galliean Liturgy by his own authority alone. 
 
 ' Original copies of this "Order of Communion" are extremely rare. 
 There are two in the British Museum Library, one in the Bodleian, one In 
 the Public Library. Cambridge, one in Cosin's Library, and one in Routh's 
 Library, both the latter of Durham : and a few in private libraries. 
 
 reconstructed and translated, is given in the Appendix to 
 this Introduction ; and as the history of the Liturgy is hence- 
 forth part of that of the Prayer Book itself, which has been 
 already given iu the Historical Introduction, it is un- 
 necessary to go further into it here. The various changes 
 which ensued in 1552, 1559, and 1661 will be shewn in the 
 footnotes. 
 
 The consequence of these several changes has been that 
 the Office for the Celebration and Admiuistration of the Holy 
 Communion in the modern Church of England presents a very 
 great apparent deviation from that which was used before 
 the ancient Service-books were reconstructed iu English : 
 and there has, in fact, been a greater alteration in this than 
 in any other part of the Prayer Book. But the changes 
 which have taken place at successive times have resulted 
 chiefly in the simplification of the Service, the consolidation 
 of separate portions, the omission of special and particular 
 commemoration of the saints and the departed, and the 
 rearrangement of the Service, such as placing the "Gloria 
 iu Excelsis " at the end instead of at the beginning. The 
 Gospels and Epistles remain almost wholly the same as iu the 
 Jlediajval Missals. Of tlie Collects three-fourths are the same. 
 The acts and words of Consecration are substantially the 
 same, and so also are the words of Administration. The 
 greatest change of all is that all communicants now receive in 
 both kinds, whereas in the later Mediaeval Church of England 
 few ever partook of the Cup except the Celebrant. 
 
 Notwithstanding, therefore, the apparent diversity between 
 the old and the modern Service, there is, as will be shewn in 
 detail in the Annotations, a substantial and vital identity : 
 and this may be conveniently represented here by the follow- 
 ing Table : — 
 
 § Comparison of the Ancient and Modern Liturgy of the 
 Church of England. 
 
 Mediitval Missals. 
 
 1st English Book, 1549. 
 
 Present Book. 
 
 Veni Creator. 
 
 
 [A hvmn, optional.] 
 
 
 The Lord's Prayer. 
 
 The Lord's Prayer. 
 
 Collect for Pui-ity. 
 
 Collect for Purity. 
 
 Collect for Purity. 
 
 Psiilm 43rd. 
 
 
 
 Introit. 
 
 Introit. 
 
 Ten Commandments, 
 and 
 
 KyrieEIeeson,3times. 
 
 Kyi ie Eleesou, 3 times. 
 
 Kyrie Eleeson, 10 
 times. 
 
 The Lord's Prayer. 
 
 
 
 Confession and Abso- 
 
 
 
 lution. 
 
 
 
 Gloria in Excelsis. 
 
 Gloria in Excelsis. 
 
 Collect for the Sove- 
 reign. 
 
 Collect for the Day. 
 
 Collect for the Day. 
 Collect for the Sove- 
 reign. 
 
 Collect for the Day. 
 
 Epistle and Gospel. 
 
 Epistle and Gospel. 
 
 Epistle and Gospel. 
 
 Nicene Creed. 
 
 Nirene Creed. 
 Exhortation. 
 
 Niceue Creed. 
 
 Oblation of alms and 
 
 Oblation of alms and 
 
 Oblation of alms and 
 
 elements. 
 
 elements. 
 
 elements. 
 
 Lift up your heaTts, etc. 
 
 Lift up your hearts, etcr. 
 
 
 Prayer for Church 
 
 Prayer for Churcli. 
 
 Prayer for Church. 
 
 [with special words 
 
 
 Exljoi; taction. 
 
 of oblation and spe- 
 
 
 Invitati(ni. 
 
 cial com n I cm ora- 
 
 
 Confession and Abso- 
 
 tion of Saints and 
 
 
 lution. 
 
 others]. 
 
 
 Comfortable words. 
 Lift up your hearts, etc. 
 Prayer of Access. 
 
 ^ 
 
 
 y 
 
 
 * 
 
 
 THE ACTS AN] 
 
 3 WORDS OF THE C 
 
 J- 
 
 ONSECRATIOX. 
 
 Commemoration of the 
 
 Commemoration of 
 
 
 1 departed. 
 
 Saints and the de- 
 Itiirleii. 
 
 
 The Lord's Prayer. 
 
 The Lord's Prayer. 
 Invitation. 
 
 Confession and Abso- 
 lution. 
 
 
 Agnus Dei. 
 
 Ccmifortable words. 
 
 
 Prayer of Access. 
 
 Prayer of Access. 
 
 ^ 
 
 
 Y 
 
 THE COMMUNION. 
 
 
 /^' 
 
 Agnus Dei. 
 
 The Lord's Pi-ayer 
 
 Tlianksgiving. 
 
 Thanksgiving. 
 
 Thanksgiving. 
 
 Anthem. 
 
 
 Gloria in Excelsis. 
 
 Benediction. 
 
 Benediction. 
 
 Benediction.
 
 350 
 
 an 3Introtiuction to tbe liturgp. 
 
 It need only be added, to complete the account of the 
 English Liturgy, that it has been the source from which the 
 modern Scottish Church has drawn its Communion Office. 
 In this the modern Church has followed the ancient, for the 
 
 Salisbury Missal, in a complete or a modified form, was used 
 in Scotland in Mediaeval times. The American Liturgy is 
 also an adaptation of the English ; and will, as well as the 
 Scottish, be found in the Appendix to this Introduction. 
 
 THE DOCTRINE OF THE HOLY COMML'NION. 
 
 Before the great Sacrament of the Christian Church was 
 actually instituted by our Blessed Lord, it was foretold and 
 prefigured by words and acts of His own, and by prophecies 
 and material types of more ancient date. A due considera- 
 tion of these antecedents of the Holy Communion is a great 
 help towards a clear understanding of its true meaning and 
 use in the Christian economy. 
 
 1. First of all is the Tree of Life in the garden of Eden. 
 From the manner in which this is spoken of, it appears to 
 have been a tree bearing a kind of natural Sacrament, by 
 partaking of which as food the natural wear and tear of the 
 physical body was so counteracted that its decay and death 
 became impossible; a tree to which man might "put forth 
 his hand and eat and live for ever." [Gen. iii. 22.] Of this 
 means of life we liear again in the regenerated city of God, 
 "the New Jerusalem coming down from God, out of Heaven, 
 prepared as a bride adorned for her husband;" for "in the 
 midst of the street of it, and on either side of the river, was 
 there the tree of life, which bare twelve manner of fruits, 
 and yielded her fruit every month ; and the leaves of the 
 tree were for the healing of the nations." [Kev. xxii. 2.]' 
 But we also hear of it from our Lord Himself, Who, about 
 the time of the institution of the Holy Eucharist, proclaimed 
 Himself as the "True Vine," and spoke of the Sacrament 
 which He originated as the "Fruit of the Vine." [John xv. 
 1 ; Matt. xxvi. 29.] 
 
 2. The chosen people of God were fed for forty years, 
 during their penal and probationary wandering in the wilder- 
 ness, ■with manna, a mysterious "bread from heaven," to 
 which they gave the name it bore because of its mystery, 
 "for they wist not what it was."^ And Moses said unto 
 them, "This is the bread which the Lord hath given you to 
 eat." [Exod. xvi. 15.] 
 
 Of this also we hear in the Book of the Revelation, where, 
 in His message to the Angel of the Church of Pergamos, the 
 Lord says, "To him that overcometh will I give to eat of the 
 hidden manna." [Rev. ii. 17.]^ But it had been heard of in 
 a still more remarkable way froni the lips of the same Lord, 
 in His discourse to the people after the miracle of the loaves 
 and fishes. When our Lord liad thus "filled them with 
 bread in the wilderness," the people, still unconvinced, asked 
 Him for a sign, not from earth, but from Heaven, and greater 
 than this. Moses had given them not only common bread, 
 but even manna, "bread from Heaven," not man's, but 
 "angel's food;" what could He do more than Moses, to 
 convince them that He was greater than Moses ? Then our 
 Lord directed their attention to His own Person, as "the 
 Bread of God which cometh down from Heaven and giveth 
 life unto the world ; . . . the Bread of life . . . the Bread 
 which cometh down from Heaven, that a man may eat thereof 
 and not die . . , the living Bread which came down from 
 Heaven : if any man eat of this Bread, he shall live for ever : 
 and the Bread which I will give is My flesh, which I will give 
 for the life of the world." [John vi. 31, 51.] 
 
 3. It is impossible not to associate the manna of the wilder- 
 ness with the "true Bread from Heaven," the "hidden 
 manna," and that bread of wdiich our Lord said, " This is My 
 Body;" with all of which is connected the idea of nourish- 
 ment and life. Our Lord's words respecting this Bread fi-om 
 Heaven drove away many of His followers, who were impatient 
 of a mystery which they could not understand ; but when He 
 said to the Apostles, " Will ye also go away ?" the reply was, 
 "Lord, to whom shall we go? Thou hast the words of 
 
 1 Comp. Notes on Vs. i. a See margin of the passage. 
 
 s The manna was "a small round thing . . . like coriander seed, white ; 
 and the taste of it was like wafers, made with honey . . . and the colour 
 thereof as the colour of bdellium." [Exod. xvi. 14, 31 ; Numb. xi. 7.] 
 Pious writers have seen in the sweetness of the manna a type of that Word 
 which is "sweeter than honey" to the mouth; in its suitableness to every 
 man's taste, of the Eucharist which is so to every man's faith ; and in the 
 sulliciency of the quantity, however much more or less had been gathered 
 than the assigned measure, a type of the fulness of the Gift of Christ in 
 every particle of the consecrated element. Tliere seems to be a curious 
 traditional memorial of the manna, and of the Passover, in Good Friday 
 buns, which are flavoured with coriander seed. They probably represented 
 the ancient Jewish form of Passover cakes. Christianized by the mark of 
 the Cross ; but they also represent almost exactly the loaf out of which 
 the portions of bread to be consecrated are taken in the Liturgies of the 
 Eastern Church. 
 
 eternal life. " They continued with Him, notwithstanding 
 this trial of their faith, and their perseverance was rewarded 
 by the interpretative acts and words of our Lord when He 
 instituted the Holy Communion, and shewed them the inner 
 meaning of the miracle of the loaves and of His mysterious 
 words respecting Himself, "For My flesh is meat indeed, and 
 My blood is drink indeed. He that eateth Jly flesh, and 
 drinketh My blood, dwelleth in Me, and I in him." [John 
 vi. 55, 56.] "Take, eat ; this is My body. . . . Drink ye all 
 of it ; for this is My blood." [Matt. xxvi. 27, 28.] 
 
 These antecedent types and -nords are the most prominent 
 of a class which need not be referred to in further detail, 
 since the two referred to are sufticient to shew that a prepara- 
 tion was being made for the right understanding of that great 
 Sacrament wliich our Lord instituted to be the means of 
 spiritual life to the world. The "bread and wine" of 
 Melchizedek's offering, the "Mincha"of the Temple Service, 
 the "bread" and " mingled wine " of Wisdom's "table "in 
 the Book of Proverbs, the "pure offering" of the prophet 
 Malachi, are all anticipative shadows of that which was to 
 be revealed in tlie Kingdom of Clirist : and many other such 
 shadows cast their forms across the page of Holy Scripture, 
 leading up to Him and His work, in Whom and in Which 'was 
 to be the fulfilment of all types and figurative representa- 
 tions. 
 
 § Tlie Holy Communion as a Sacrament. 
 
 Thus, then, we are led up to the consideration of the rite 
 instituted by our Lord as a new tree of life, a manna for the 
 new chosen people, a Heavenly food, the Sacrament or 
 IMystery of the Body and Blood of Christ. 
 
 Strange as it appeared to those who heard the truth for the 
 first time, there must have been some absolute necessity for 
 making the Body and Blood of Christ a healing food. What 
 this necessity was the Holy Spirit has not yet revealed to us ; 
 but we seem to be tracing out the general outline of it, when 
 we acknowledge that only our Lord's perfect Human Nature 
 could remedy the imperfections of that human nature which 
 is still subject to the influences of evil, first brought to bear 
 upon it by tlie Fall. "Wherefore," .says the Exhortation 
 which follows the Prayer for the Church Militant, "it is our 
 duty to render most humble and hearty thanks to Almighty 
 God, our heavenly Father, for that He hath given His Son, 
 our Saviour Jesus Chri.st, not only to die for us, but also to 
 be our spiritual food and sustenance in that holy Sacrament." 
 It is impossible to explain why our Lord's death -was not 
 sufficient for the full prospective accomplishment of His 
 work ; why it was still necessary for Him to be the spiritual 
 food and sustenance of His people through all the ages that 
 were afterwards coming upon the world ; why He should not 
 build up each soul into the living Temple without the inter- 
 vention of any sacramental medium between the soul and His 
 Almighty power. And since it is impossible to give a reason 
 for this, there is the more cause to acknowledge humbly that 
 CJod does nothing without necessity, and to bow our intellect 
 with reverence before the inscrutable fact which lies open 
 before it in Christ's -words, "My flesh is meat indeed, and 
 My blood is drink indeed." "This is My body, this is My 
 blood." 
 
 Such a reverent awe for this great fact i\ ill not be at all 
 diminished by inquiry as to the particular circumstances under 
 which the Holy Eucharist was instituted, if we are careful not 
 to give ourselves a false impression of those circumstances by 
 yielding to the seductive bias of mere " local colouring." For 
 Iiowever true it may be that the rite which our Lord insti- 
 tuted was associated with some previous custom of the temple, 
 the synagogue, or the household, yet this truth is only part 
 of the whole truth ; and it would be a perversion of a truth 
 to say that this association amounted to the actual foundation 
 of the Christian rite upon the Jewish. It is a more rational, 
 as well as a more reverent, answer to the question, Whence 
 was the Holy Eucharist derived ? to reply that it was also- 
 Intely originated by our Blessed Lord, and not founded on any 
 previous ordinance or custom. As He took our human nature 
 into His Divine Nature by an originative act of Creation, 
 although He was pleased to follow up the Creative act by the 
 natural process of its developement from the substance of His
 
 3n 3lntrotiuction to tfje Liturffp. 
 
 351 
 
 Mother ; bo an originative act preceded, and stood above, all 
 associations between the Eucharist and earthly rites or earthly 
 substances. His Body and His Blood first existed, and then 
 were associated with bread and wine ; the former taking the 
 latter up into themselves by His Divine power. It is true 
 that our Lord did use the words of David, at the most solemn 
 epoch of His sufferings ; that He associated His Prayer with 
 ancient formularies of the older dispensation ; and that He 
 did, in like manner, associate the Holy Eucharist with the 
 Temple rite of the Mincha offering of bread and wine, with 
 the Sabbath Eve Synagogue Memorial of the Exodus, and 
 with the domestic usages of the Passover. But the associa- 
 tion in each case was that of the antitype with the type. He 
 did not use the words of the Psalms as those of David, but 
 Da\'id used them prophetically as the words of Christ. Those 
 Jewish prayers which bore some resemblance to the Lord's 
 Prayer were tj'pical foreshadowings of that Divine formulary 
 in which all prayer was to be gathered into one ever-prevailing 
 intercession ; and, finally, the Eucharist was not evolved out 
 of former rites, but fulfilled them, and absorbed them. The 
 Mincha became the " pure offering," the Sabbath Eve service 
 of the Synagogue merged in the Lord's Day Eucharist, and 
 the domestic rites of the Passover passed into the Sacrament 
 of His love, of Whom the whole family in heaven and earth 
 is named. 
 
 Thus then we are led to look primarily, not at the outward 
 signs of the Holy Eucharist, but at that which they signified. 
 Bread and wine, the common food and common drink, not the 
 exceptional luxuries, of a Jewish meal, were indeed used by 
 our Lord as the media of His great gift ; but it is to the gift 
 itself that He draws our attention, saying, not "This Bread " 
 but " lids is My Body," ... not "This Wine," but " This 
 is My Blood." He takes them up into a higher nature ; and 
 when so consecrated, although their original nature is not 
 annihilated, it passes out of spiritual cognizance, and the eye 
 of faith sees, or desires to see, it no more. 
 
 Much trouble would have been spared to the Church if 
 there had been less endeavour to define on the one hand what 
 our Lord's words mean, and, on the other hand, what they 
 do not mean. Up to a certain point we can define ; beyond 
 a certain point we must be content to leave definition and 
 accept mystery. We can say that the elements before con- 
 secration are Ijread and wine, and we can also say that they 
 are bread and wine after consecration : we can say that the 
 bread and ■wine are not the Body and Blood of Christ before 
 consecration, and we can also say that, according to our Lord's 
 words, they are the Body and Blood of Christ after consecra- 
 tion. But how these apparently contradictory facts are to be 
 reconciled, what is the nature of the change that occurs in 
 the bread and wine, in what manner that change is effected, 
 how far tliat change extends beyond the use of the Sacrament 
 — these are questions that no one can answer but God. When 
 
 Matt. xxvi. 26-28. 
 
 And as they were eating, 
 Jesus took bread 
 and blessed it, 
 and brake it, 
 
 and gave it to the disciples, 
 and said. 
 Take, eat; 
 This is My Body. 
 
 And 
 He took the cup, 
 
 and gave thanks, 
 
 and gave it to them, 
 
 saying, 
 
 Drink ye all of it ; for 
 
 this is My Blood of the New 
 
 Testament, which is shed for 
 
 many 
 
 for the remission of sins. 
 
 Mark xiv. 22-24. 
 
 And as they did eat, Jesus 
 took bread, 
 and blessed, 
 and brake it, 
 and gave to them, 
 and said. 
 Take, eat ; 
 This is My Body. 
 
 And 
 He took the cup, 
 
 andwhen He had given thanks, 
 He gave it to them ; . . . 
 and He said unto them. 
 
 This is My Blood of the New 
 Testament, which is shed for 
 many. 
 
 Nicodemus said, "How can these things be?" and the people 
 at Capernaum, "How can this Man give us His flesh to eat?" 
 our Lord did not explain, but reiterated, the truths which 
 had excited the wonder and doubt of the questioners. In 
 doing so He doubtless taught the lesson, that when God 
 speaks in words of mystery He does so with a purpose ; and 
 that it is our duty to believe exactly what He tells us, even 
 though we cannot understand all that His words mean. 
 There can never be any real antagonism between one truth 
 and another, nor can there be any real conflict between Hia 
 gift of Faith and His gift of Intellect. 
 
 § The Holy Commtmion as a Sacrifice. 
 
 In the prophecy of Malachi to which previous reference has 
 been made, the Holy Ghost gave the following prediction 
 respecting Gospel times : " From the rising of the sun, even 
 unto the going down of the same. My Name shall be great 
 among the Gentiles ; and in every place incense shall be 
 offered unto My Name, and A PUitE offering : for My Name 
 shall be great among the heathen, saith the Lord of Hosts." 
 [Mai. i. 11.] The words rendered "pure ofl'ering" are 
 " Mincha t'hora" in Hebrew, Ovcria naffapd in the Septuagint, 
 and " ablatio munda " in the Vulgate. The whole text "was 
 once, and that in the oldest and purest time of the Church, a 
 text of emiiicnl note, and familiarly known to every Christian, 
 being alleged by their pastors aud teachers as an express and 
 undoubted prophecy of the Christian sacrifice, or solemn wor- 
 ship in the Eucharist, taught by our blessed Saviour unto His 
 disciples, to be observed of all that shall believe in His Name ; 
 and this 80 generally and grantedly, as could never have been, 
 at least so early, unless they had learned thus to apply it by 
 tradition from the Apostles." [Mede, Christian Sacrif. 355.] 
 The deep and habitual conviction of the truth here expressed 
 is illustrated by the names which were given to the Holy 
 Communion in the early Church: they were "Oblation, 
 Sacrifice, Eucharist, Sacrifice of Thanksgiving, Sacrifice of 
 Praise, reasonable and unbloody Sacrifice, Sacrifice of our 
 Mediator, Sacrifice of the Altar, Sacrifice of our Ransom, 
 Sacrifice of the Body and Blood of Christ. It would be in- 
 finite to note all the places and authors where and by whom 
 it is thus called." [Ibid.} In all these terms it will be seen 
 that the most prominent idea of the Eucharist was not that 
 of Communion, but of Oblation or bloodless Sacrifice. And 
 they were terms advisedly taken into use by holy men and 
 the Church at large, at a time when sacrifices were still 
 offered beyond the pale of the Church. 
 
 This habitual dwelling upon the Sacrificial aspect of the 
 Eucharist was founded upon the acts and words of our Lord 
 at His Institution of the Sacrament. These are narrated by 
 the three former Evangelists and by St. Paul in the following 
 passages ; — 
 
 Luke xxii. 19, 20. 
 
 And 
 He took bread, 
 and gave thanks, 
 and brake it, 
 and gave unto them, 
 saying. 
 
 This is My Body which is given 
 for you : this do in remem- 
 brance of Me. Likewise 
 
 also 
 the cup after supper, 
 
 saying, 
 
 This cup is the New Testa- 
 ment in My Blood, which is 
 shed for you. 
 
 1 CoE. xi. 23-25. 
 
 The Lord Jesus . . . took 
 bread : 
 
 and when He had given thanks, 
 He brake it, 
 
 and said, 
 
 Take, eat ; 
 
 This is My Body, which is 
 
 broken for you : this do in 
 
 remembrance of Me. After the 
 
 same manner 
 
 also 
 He took the cup, when He had 
 supped, 
 
 saying, 
 
 This cup is the New Testament 
 in My Blood : 
 
 This do ye, as oft as ye drink 
 it, in remembrance of Me. 
 
 In these narr-itives certain definite acts and words of our 
 Lord are clearly recorded. [1] He took bread : [2| He blessed 
 it, or " gave thanks " over it : [3] He brake it ; [4] He gave 
 it to those present : [5] He said that what He so gave them 
 
 to cat was His Body : [G] He took the cup ; fT] He gave 
 thanks over it also : [8] He gave it to those ])resent : [9] He 
 called that which He so gave them to drink His I'.lood : [10] He 
 directed them to do ,is lie h.id done for a memorial of Him.
 
 352 
 
 9n 3IntroDuction to tfjc liturgp. 
 
 lu the words recorded there are several terms of a special 
 character. [1] When our Lord blessed [ei;Xo7)7<ras] and gave 
 thanks [fuxapicfT-^ffas], He did so in no ordinary sense, as in 
 the benediction of food before a meal, or the tlianksgiving for 
 it afterwards. He blessed the elements of bread and wine 
 with the fulness of a Divine benediction, so that His euchar- 
 istization of them caused them to possess jjroperties which 
 they did not previously possess ; especially, to become 
 spiritual entities. His Body and His Blood. > [2] In com- 
 manding His Apostles to "do [TroicTxe] this," our Lord 
 was using a well-known expression significant of the act of 
 Sacrifice ; and one wliicli St. Paul (who uses it twice of the 
 Institution) uses also of the Passover, when he says of Moses, 
 that "through faith he kept [f7roii;(re] the Passover ami 
 sprinkling of blood." The use of the word for both is found 
 afterw.ards in St. Chrj'sostom, when he writes, "See how He 
 weans and draws tliem from Jewish rites; 'For,' says He, 
 'as ye offered that'" {i.e. the Passover, ck^ipo iTrotelTe) " 'in 
 remembrance of the miraculous deliverance from Egypt, so 
 offer ' [TToieire] ' this in remembrance of lie : that blood 
 was shed for preservation of the tirst-born, this for the 
 remission of the sins of the whole world. ' " [Chkvs. Matt. 
 xxvi. Ixx.xii.] The word is constantly translated " offer " and 
 " sacrifice," and by equivalent terms in the English vereion 
 of the Old Testament, and it clearly has that meaning in 
 Luke ii. 27. It would therefore be watering down the sense 
 of it in this place if any less meaning were to be assigned to 
 it as all the meaning tliat it contained.- [3] The expression 
 " in remembrance of Me " [ti's ttjc ifj.rji' avafifijaiv] is also of a 
 sacrificial character, meaning, in conjunction with the pre- 
 ceding, " Offer tliis as a Memorial of !Me before the Father." 
 So the word fu'rifxoavi'ov is used in Leviticus ii. 2, 9, "the 
 priest shall burn the memorial of it upon the altar," and 
 d>'d|Ui'j)<T<s itself in Numbers x. 10 and Leviticus xxiv. 7 ; "and 
 when so applied," says Keble, it "means always 'a por- 
 tion of sometliing ofl'ered to Almighty God, to remind Him' 
 of the worshipper himself, or of some other person or object 
 in wliom tlie worshipper takes an interest ; or of His own 
 loving-kindness, sliewn by niercies past or gracious promises 
 for the future. . . . This is the proper drift of the word 
 remembrance in our Lord's institution of the Sacrament. ' Do 
 this ; ' He seems to say, Bless, break, distribute, receive this 
 Bread ; bless, distribute, drink of this Cup ; say over the two 
 respectively. This is My I'ody, This is My Blood, in order to 
 that Memorial Sacrifice which properly belongs to Me ; the 
 Memorial whicli ily servants are continually to make of Me, 
 among one another, and before My Father. " ^ This term also 
 is used twice in St. Paul's account of the Institution. [4] 
 Lastly, St. Paul uses an expression wliich must be interpreted 
 in a similar manner, when he says, " }'e do shew {Karay- 
 yiWiTe] the Lord's death." That the wliole early Church 
 thus understood our Lord's words, applying them to the offer- 
 ing of tlie Holy Eucharist by His Ministers, and not only to 
 His one oblation of Himself, is shewn by the words of the 
 Fathers, by decrees of Councils, and more than all by the 
 constant witness of the ancient Liturgies. Tims, St. Cyprian 
 says, " For if Jesus Christ, our Lord and God, is Himself the 
 great High Priest of God tlie Father, and first offered Himself 
 a Sacrifice to the Father, and commanded this to be done in 
 remembrance of Himself, surely that priest truly acts in 
 Christ's stead who imitates tliat which Christ did ; and he 
 then offers a true and full Sacrifice in the Church to God the 
 Father, when he begins to offer it according as he sees Christ 
 Himself offered it." [Cypr. Ep. Ixiii. 11.] In the fifth 
 Canon of the Nicene Council an injunction is given respecting 
 the appeasing of disputes in Lent that "the Gift may be 
 offend pure to God." In the eleventh Canon one kind of 
 penitents are directed to join in the prayers " witliout offer- 
 imj : " and in the eighteenth those are spoken of " who offer 
 the Body of Christ."'' How distinctly the ancient Churcli 
 spoke on the subject, in its solemn public language before 
 God, may be seen by tlie following Prayers of Oblation taken 
 from some of its Liturgies : — 
 
 Lituripj of St. James. — AVe therefore also, sinners, remem- 
 bering His life-giving Passion, His salutary Cross, His Death 
 
 1 The same word is used in John vi. 11, wlieie our Lord " eucharistized " 
 the five loaves before putting them into the liands of His di.sciples witli 
 the new capacity of feeding live thousand men. The whole action of tliis 
 miracle has an Eucharistic character. {Se& note at p. 272, on the Gospel for 
 Mid-Lent Sunday.] 
 
 2 Stt Carter o»l the Priesthoodf p. 84, note. Covip. Lev. ix. 7, in LXX. ; 
 Isa. xix. 21 ; 1 Kings xi. SS. See also a Table of the Septuagint and Vul- 
 gate use of the word Toim in Bishop Hamilton's Charge for lSt>7, pp. 
 IGJ-lCSi. This Table is from the pen of Bislwp Kingdon. 
 
 3 Euch. Ador. p. 68. * Routh's .■icripl. Eccl. i. 373, 377, 381. 
 
 and Resurrection from the dead on the third day, His Ascen- 
 sion into Heaven, and Session on the right hand of Thee His 
 God and Father, and His glorious and terrible coming again, 
 wlien He shall come with glory to judge tlie quick and the 
 dead, and to render to every man according to his works, offer 
 to Thee, Lord, this tremendous and unbloody Sacrifice, be- 
 seeching Thee that Thou wouldst not deal with us after our 
 sins, nor reward us according to our iniquities ; but according 
 to Thy gentleness and ineffable love, passing by and blotting 
 out the handwriting that is against us. Thy suppliants, 
 wouldst grant us Thy heavenly and eternal gifts, which eye 
 hath not seen, nor ear heard, neither hath it entered into the 
 lieart of man to conceive tlie things which Thou, O God, hast 
 prepared for them that love Thee. 
 
 Liturijy of St. Clement. — Wherefore having in remembrance 
 . . , we offer to Thee our King and our God, according to 
 this Institution, this bread and tliis cup ; giving thanks to 
 Thee tlirough Him, that Thou liast thought us worthy to 
 stand before Thee, and to sacrifice unto Thee. 
 
 Litiiryy of St. Mark. — [Before Consecration] . . , Our Lord 
 and God and Saviour Jesus Christ, by Whom, rendering 
 thanks to Thee \\\i\\ Himself and the Holy Ghost, we offer 
 to Tliee this reasonable and unbloody Sacrifice, which all 
 nations offer to Thee, Lord, from the rising of the sun unto 
 the going down of the same ; from the north and from the 
 south ; for Thy Name is great among the Gentiles, and in 
 every place incense is offered to Thy Name, and a pure offer- 
 ing. [After words of Institution^] Almighty Lord and 
 Master, King of Heaven, we announcing the deatli of Thine 
 only-begotten Son our Lord and Ciod and Saviour Jesus Christ 
 . . . Lord our God, we have set before Thee Thine own of 
 Thine owm gifts. 
 
 Lilurijy of St. Chrysostom. — We therefore, remembering this 
 salutary precept, and all that happened on our behalf, the 
 Cross, the Tomb, the Kesurrection on the third day, the 
 Ascension into Heaven, the Session on the right hand, the 
 second and glorious coming again, in behalf of all, and for all, 
 we offer Thee Thine own of Thine own. , . . jloreover we 
 offer unto Tliee this reasonable and unbloody Sacrifice : and 
 beseech Thee and pray and supplicate ; send down Thy Holy 
 Ghost upon us, and upon these proposed gifts. 
 
 Sacramcntary of St. Gregory. — \\'herefore, O Lord, we Thy 
 servants, and also Thy holy people, having in remembrance 
 Tliy Sou Jesus Christ our Lord, as well His blessed Passion, 
 as also His Resurrection from the lower parts of the earth [ab 
 Inferis], and His glorious Ascension into Heaven : offer unto 
 Thine excellent Majesty of Thine own donations and gifts 
 «iiich Thou hast given a pure offering [hostiam], an holy 
 offering, an immaculate offering, the holy Bread of eternal 
 life, and the Cup of everlasting salvation. 
 
 The last of these is the Prayer of Oblation which was used 
 by the Church of England (in common with the rest of the 
 Western Church) before the translation of her offices into 
 English. In the Prayer Book of 1549 the Prayer was sub- 
 stantially retained, the following words succeeding the words 
 of Institution : — 
 
 Emjlish Commtmion Office o/" 1549.— Wherefore, Lord and 
 heavenly Father, according to the Institution of Thy dearly 
 beloved .Son, our Saviour Jesu Christ, we Thy humble ser- 
 vants do celebrate and make here before Thy Divine JMajesty, 
 with these Thy holy gifts, the memorial which Thy Son hath 
 willed us to make : having in remembrance His blessed 
 Passion, mighty Resurrection, and glorious Ascension, 
 rendering unto Thee most liearty thanks for the innumerable 
 benefits procured unto us by the same ; entirely desiring Thy 
 Fatherly goodness mercifully to accept tliis our Sacrifice of 
 praise and thanksgiving ; most humbly lieseeching Thee to 
 grant, that by the merits and death of Thy Son Jesus Christ 
 . , . [as in the present Office]. 
 
 When the Canon was separated into three parts in 1552, 
 these words of oblation were placed after the Communion and 
 tlie Lord's Prayer. In tlie Scottish OiEce of 1637 a return 
 was made to the Liturgy of 1549 ; and in the revision of 
 1661 Bishop Cosin proposed to restore this form rather than 
 that of 1552, as Queen Elizabeth and Lord Burleigh had 
 also wished. But Bishop Cosin's wishes were overruled, pro- 
 bably because it was considered that the times were too 
 dangerous to admit of any conspicuous change in the Com- 
 munion Service. 
 
 Although, however, the change in the position of the words 
 
 5 It must be remembered that the Oriental Church believes the consecra- 
 tion to be incomplete witliout an Invocation of the Holy Ghost, as well as 
 the words of Institution.
 
 an 3lntroDuction to tfjc Liturgy. 
 
 of Oblation has tenJed to obscure the meaning of the Service, 
 it cannot for a moment bo supposed that the revisers of our 
 Liturgy in 1352 were so exceedingly and profanely pre- 
 sumptuous as to wish to suppress the doctrine of the Euchar- 
 istic Sacrifice. There were probably some unfortunate 
 temporary reasons (such as the unscrupulous tyranny of 
 ignorant and biassed rulers), whicli influenced them to make 
 such a change as would save the doctrine, while it left the 
 statement of it more open than before : and they probably 
 thought it better to consult expediency to a certain extent, 
 than to run the risk of such an interference as would have 
 taken the Prayer Book out of the hands of the Church, and 
 moulded it to tlie meagre faith of Calvinistic Puritans. After 
 the alteration was made, some of our best anil holiest Divines, 
 such as Andrewes and Overall, were accustomed to say 
 the "first Thanksgiving," or Prayer of Oblation, before 
 administering the elements, and the second, "Almighty and 
 everliving God," after the Lord's Prayer, but this practice 
 has been discontinued since the last Revision, though its 
 revival is much to be desired. 
 
 From the very nature of the Holy Eucharist it is, however, 
 impossible for any such change as that which was thus made 
 to vitiate its sacrificial character. The Act of Consecration 
 is in itself an act of Sacrifice, whether or not it is accompanied 
 by express words of oblation. So long therefore as properly 
 ordained Priests use the proper formula of consecration, there 
 must necessarily be an offering of the Holy Eucharist to God ; 
 althougli such a miiiiiytum of form is, it is true, quite discord- 
 ant with the spirit and letter of Apostolic Liturgies. The 
 whole Service is also a virtual memorial before God, even 
 if there were not in any part of it specific words on the 
 subject. 
 
 But the Prayer of Oblation yet remains in our Liturgy, 
 though displaced from its ancient position, and said after 
 Communion ; and while any portion of the consecrated ele- 
 ments remain upon the altar (even after a portion has been 
 consumed), the ancient Sacrificial Act of the Church is liter- 
 ally and verbally continued in respect to that portion : sup- 
 posing that it is not suthciently ciputinued towards the portion 
 previously consumed by the more general form of the Prayer 
 of Consecration. There need, therefore, be no room for say- 
 ing that the Eucharistic Sacrifice is not eS'ectively offered by 
 the modern Liturgy of the Church of England ; and all that 
 can be truly said is, that a deviation from ancient practice has 
 been made in consuming a part of the consecrated elements 
 before a formal, verbal oljlation of them has been made. 
 
 The constant language and practice of the Cliurch having 
 thus been shewn, it remains to state in a few words what tlie 
 Eucharistic Sacrifice is, and what its relation to the one "full, 
 perfect, and sutCcieut sacrifice, oblation, and satisfaction for 
 the siu3 of the whole world," which was made by our Lord 
 and Saviour upon the cross. 
 
 L The very nature of the rite makes it sufficiently evident 
 that whensoever the words of Oblation are used, they apply 
 to that which the elements of Bread and Wine become by the 
 Act of Consecration. An oblation of the Bread and Wine, as 
 such, is made in the Prayer for the Church Militant, and be- 
 fore the Act of Consecration they are spoken of as "these 
 Thy creiitures of Bread and Wine," with special reference to 
 this oblation of them as unconsecrated elements, offered to 
 God as part of His natural creation, that He may sanctify 
 
 them. But after the Act of Consecration they are no longer 
 called Bread and Wine, but tlie Body and the Blood of our 
 Lord Jesus Christ. What is offered to our heavenly Father in 
 the Holy Communion is tlie whole substance of the Sacrament, 
 that which (even although the natural bread and wine are not 
 annihilated by Consecration) is reverently c;dled by the name 
 of the Body and Blood of Christ, and by that name alone. 
 
 2. This Sacrifice or Oblation is a solemn memorial offered 
 to God the Father "according to His Son our Saviour Jesus 
 Christ's holy institution," of the Sacrifice which was offered 
 upon the Cross. There is no new immolation of the Body of 
 Christ, but a re-presentation of that immolation once for all 
 accomplished at Calvary, a showing — KarayyeXla, or dwj/i>'>;(7is, 
 a proclamation or memorial — of the Lord's death until He 
 come. When we can understand how tlie elements become 
 the Body and Blood of Christ by Consecration, then we may 
 understand in what manner the offering of those consecrated 
 elements to God the Father is a re-presentation of the Sacrifice 
 of the Cross. But as the fact is a mystery in the one case, so 
 there is a mystery connected with the act in the other ; and 
 the very nature of the Sacrament is such as to lead to the 
 belief that thc-se mysteries will not be unveiled to the Church 
 in its Militant condition ; but that Faith must still be exer- 
 cised towards it when Understanding can go no further. 
 
 3. The Eucharistic Sacrifice is not the off'eringof the Celebrant 
 alone, but of tlie whole Cliurch, and especially of those who 
 are then before the altar where it is being offered. This was 
 made especially clear in the language of the ancient Church 
 of England, which carefully used a plural pronoun even in 
 several places where the singular is used in the Roman 
 Liturgy. But in botli the Roman and the English rite the 
 Prayer of Oblation is worded, " ^^'e Tiiy servants, and also 
 Thy holy people, offer to Thy Divine Majesty . . ." And 
 in one part of it the Priest is directed to turn to the people 
 and say, "Pray, bretliren and sisters, for me that this my 
 saci-ifice, whicli is also equally j'ours, may be accepted by our 
 Lord God."' In our modern Liturgy this important recog- 
 nition of the priesthood of the laity is still made by a similar 
 use of plural pronouns, by the "Amen " of the people at the 
 end of the Pr.ayer of Consecration, and by the Rubric which 
 directs that when the Priest says tlie Lord's Prayer after 
 Communion the people are to repeat it as well. 
 
 4. It must be remembered that as the anticqmlory Sacrifices 
 of the Jewish Cliurch were acceptable to the Father only 
 through Christ, so the mevioriat Sacrifice of the Christian is 
 also acceptable through Him alone. The Priest on earth 
 does his sacerdotal work as the agent, deputy, and represen- 
 tative of the eternal High Priest from Whom he receives his 
 commission ; and the work done by him is efficacious, because 
 it is taken up into the continual intercession of Christ in 
 heaven. So the Sacrifice of the Holy Eucharist is acceptable 
 to the Father because it is associated with the perpetual pre- 
 sentation of Himself which our Intercessor is making for our 
 sakes ; because, that is, tlie Body and Blood of Llirist which 
 are offered upon the earthly altar are, in a mystery, the Body 
 and Blood of that "Lamb as it had been slain," which stands 
 in the midst of the throne, and in the midst of the four created 
 beings, and in the midst of the elders ; and A\'hom all the 
 host of heaven adore as the Lamb AVho has redeemed men by 
 His blood out of every kindred, and tongue, and people, and 
 nation. 
 
 THE USE OF THE HOLY COMMUNION. 
 
 The preceding sections have shewn with how great reverence 
 the Church has always regarded the Holy Eucharist, and what 
 grounds there are in the nature of the rite, as a Sacrament 
 and a Sacrifice, why it should be so regarded. The question 
 which naturally follows is, What is the place held by tfiis holy 
 rite in the economy of grace and salvation : that is, indepen- 
 dently of What it is, — or rather, following on What it is, — 
 What is its use ? 
 
 § The Divine Presence maintained in the Church by tlie Holy 
 Eucharist. 
 
 The nature of the Sacrament being what it is, the Divine 
 Presence is associated with it in a special manner on every 
 occasion of its celebration. For where the Body and Blood 
 of Christ are, there is the Human Nature of Christ ; and 
 where the Human Nature of Christ is, there is the Divine 
 Nature of Christ. For as that Divine Nature was united to 
 the dead Body of our Lord wlien it lay in the tomb, preserv- 
 ing it from corruption, and with His Soul when it descended 
 
 into Hell, triumphing by Divine might over Satan and 
 breaking the bonds of those He had ransomed, so much more 
 is that Divine Nature inseparable from His reunited Body 
 and Soul now that they are in a glorified condition. Al- 
 tliougli, therefore, it would be rash over-definition to allege 
 anything as to the manner in which our Lord vouchsafes His 
 Divine Presence in and by the holy Sacrament, yet the fact 
 is so clear that it may bo almost called self-evident ; and no 
 one who believes that the "inward part or thing signified " 
 is present, can logically withhold his assent fnmi the further 
 conclusion that He Who is "One Christ'' is present as God 
 as well as present as Man. And as we believe that the ele- 
 ments of Bread and \\'ine are by consecration taken up into 
 a higher nature and 'lieconie the Body and Blood of Christ, so 
 we must believe also that the effectuation of that marvellous 
 mystery effectuates likewise a special fulfilment of the 
 
 1 The Roman words are " meum ac vestnim Racriflriiun ;" those of all 
 the Rnglish uses, "ineuin pariterqn*' vestrum . . . sacritlcium."
 
 354 
 
 an 3lntroliuction to tl)e liturgp. 
 
 gracious promise, " Where two or three are gathered together 
 in My Name, there am I iu tlie midst of them." 
 
 Hence a simple faith finds no difficulty in respect to the 
 adoration of our Divine and Human Lord at the time of, and 
 in special association with. His Presence in the Holy Eucharist. 
 Such a faith draws its possessor into close agreement with the 
 spirit of the Liturgy, in which the elements of Bread and 
 Wine pass out of its language after consecration, and only 
 the Body and Blood of Clirist are then spoken of. Such a 
 faith looks beyond the means to the end. To it the outward 
 part of the Sacrament is as if it were invisible, for its gaze is 
 absorbed on the inward part. From the material substance 
 it passes onward to the Divine Presence, and without asking 
 Where ? or How ? it Ijows down in humble adoration, saying, 
 not so much My God is here, as, I am before my God, even 
 the God Whom Heaven and earth must worship. 
 
 § The Eucharist a Saci-ijice offered for the benejit of the Church. 
 
 As the Holy Communion is the gi-eat Oljlation or Sacrifice 
 of the Christian Church to memorialize the Father of our 
 Blessed Lord's work, so it is offered with a purpose, which 
 is, to memorialize Him on behalf of the souls whom our 
 Lord's work is saving. Tlius it is the great means by which 
 the Church onl of Heaven participates in that propitiatory 
 Sacrifice of Intercession which is being for ever offered in 
 Heaven by our Ijord and Saviour. 
 
 The habit of thought on this subject iu the Primitive Church 
 is very clearly illustrated by the words cf St. Cyril of Jeru- 
 salem in the fourth century. In describing the rites of the 
 Holy Eucharist to the newly-confirmed he speaks as follows : 
 " Then, after the spiritual Sacrifice is perfected, the blood- 
 less Service upon tliat Sacrifice of propitiation, we entreat 
 God for the common peace of the Church ; for the tranquillity 
 of the world ; for kings ; for soldiers and allies ; for the sick ; 
 for the afflicted ; and, in a word, for all who stand in need of 
 succour we all supplicate and ofi'er this Sacrifice. Then we 
 commemorate also those who have fallen asleep before us ; 
 first, Patriarchs, Prophets, Apostles, Martyrs, that at their 
 prayers and intervention God would receive our petition. 
 Afterward also on behalf of the holy Fathers and Bishops who 
 have fallen asleep before us ; and in a word, of all who in 
 past years have fallen asleep among us, believing that it will 
 be a very great advantage to the souls for whom the suppli- 
 cation is put up, while that holy and most awful Sacrifice is 
 presented." [Ca<ec7(. Lect. xxiii. 9, 10. ] These words exactly 
 represent the tone and custom of the Primitive Liturgies. 
 The following most beautiful praj'er is from that of St. James, 
 and was offered up day by day in the Church of Jerusalem, 
 where St. Cyril was one of that holy Apostle's successors. It 
 was said immediately after the Consecration. 
 
 Eucharistic Prayer for the Living and the Departed, from the 
 Liturgy of St. James. 
 
 That they may be to those that partake of them, for remis- 
 sion of sins, and for eternal life, for sanctification of souls and 
 bodies, for bringing forth good works, for the confirmation of 
 Thy holy Catholic Churcli, whicli Thou hast founded upon 
 the rock of faith, that the gates of hell may not prevail against 
 it ; freeing it from all heresy and scandals, and from tliem 
 that work wickedness, and preserving it till tlie consummation 
 of all things. We olTer them also to Thee, Lord, for Thy 
 holy places which Thou hast glorified by the Divine appearing 
 of Thy Christ, and by the Advent of Thine All-Holy Spirit, 
 especially for the glorious Sion, the mother of all Churches. 
 And for Thy lioly Catholic Apostolic Churcli througliout the 
 world. Supply it, O Lord, even now, with the plentiful gifts 
 of Thy Holy Gliost. Remember also, Lord, our holy fathers 
 and brothers in it, and the Bishops tliat in all the world rightly 
 divide the word of Tliy trutli. Remember also, Lord, every 
 city and region, and the Orthodox that dwell in it, that they 
 may inhabit it with peace and safety. Piemember, Lord, 
 Christians that are voy.aging, that are journeying, that are 
 in foreign lands, in bonds and in prison, captives, exiles, in 
 mines, and in tortures, and bitter slavery, our fathers and 
 brethren. Remember, Lord, them tliat are in sickness or 
 travail, them tliat are vexed of unclean spirits, that they may 
 speedily be healed and rescued by Thee, God. Remember, 
 Lord, every Christian soul in tribulation and distress, 
 desiring the pity and succour of Thee, O God, and the con- 
 version of the erring. Remember, Lord, our fathers and 
 brethren that labour and minister to us through Thy holy 
 Name. Remember, Lord, all for good ; have pity, Lord, on 
 all; be reconciled to all of us; give peace to the multitude of 
 Thy people ; dissipate scandals : put an end to wars ; stay 
 
 the rising up of heresies. Give us Thy peace and Thy love, 
 O Ciod our Saviour, the succour of all the ends of the earth. 
 Remember, Lord, the healthfulness of the air, gentle showers, 
 healthy dews, plenteousness of fruits, the crown of the year 
 of Thy goodness, for the eyes of all wait upon Thee, and Thou 
 givest them their meat iu due season ; Thou openest Thine 
 liand, and fiUest all things living with plenteousness. Re- 
 member, Lord, them that bear fruit and do good deeds in Thy 
 holy Churches, and that remember the poor, the widows, the 
 orphans, the stranger, the needy ; and all those who have 
 desired us to remember them in our prayers. Furthermore, 
 Lord, vouchsafe to remember those who have this day 
 brought these oblations to Thy holy Altar ; and the things 
 for which each brought them, or whidi lie had in his mind : 
 and those wliom we have now commemorated before Tliee. 
 Remember also, Lord, according to the multitude of Thy 
 mercy and jiities, me Thy liumble and unworthj' servant ; 
 and the Deacons tliat surround Thy holy Altar. Grant them 
 blamelessness of life, preserve tlieir ministry spotless, keep 
 in safety their goings for good, tliat tliey may find mercj' and 
 grace with all Thy Saints that have been pleasing to Thee 
 from one generation to another, since the beginning of the 
 world, our ancestors, and fatliers. Patriarchs, Prophets, 
 Apostles, jMartyrs, Confessors, Teachers, Holy Persons, and 
 every just spirit made perfect in the faith of Thy Christ. . . . 
 Remember, Lord, the God of the spirits and of all flesh, the 
 Orthodox whom we have commemorated, from righteous Abel 
 unto this day. Give them rest there, in the land of the living, 
 in Tliy kingdom, iu the delight of paradise, in the bosom of 
 Abraham, Isaac, and Jacob, our holy fathers, vlience pain, 
 sorrow, and groaning is exiled, where the light of Thy coun- 
 tenance looks down, and always shines. And direct. Lord, 
 Lord, in peace the ends of our lives, so as to be Christian, 
 and w-ell-pleasing to Thee, and blameless ; collecting us under 
 the feet of Thine elect, when Thou wilt, and as Thou ■O'ilt, 
 only without shame and oll'ence ; through Tliine only-begotten 
 Son, our Lord and God and Saviour Jesus Christ ; for He 
 alone liath appeared on the earth without sin. ^ 
 
 Such commemorations of the living and of the departed are 
 found in all the Liturgies of the Primitive Church ; and it is 
 to be observed that they were not only general commemora- 
 tions, but that the names of perfons who were to be prayed 
 for were i-ead out from the Diptychs, folded tables of wood 
 or otlier material on which they were inscribed. At a later 
 period tlie names were not so numerous as they had been W'hen 
 tlie dangers of the living and the martyrdoms of the departed 
 were a part of everyday experience, and they then came to 
 be inserted in the pra}'er itself, at least in tlie Western Church. 
 
 In our present English Liturgy the tomnienicrations are of 
 a much more geneial character than they were in these ancient 
 ages of the Cluirch. In the Collect for the Church and Sove- 
 reign, and in the Prayer for the Church Militant, the living 
 and the servants of God departed this life in His faith and 
 fear, are still, however, cnnimcmorated, as they are also in 
 the prayer for "all Thy vliole Church," which is now a 
 Prayer both of Oblation and Thanksgiving ; and if the lan- 
 guage used is more concise than formerly, it cannot be said 
 to be less comprehensive. 
 
 Such intercessory prayer particularizes those for whom the 
 benefit of the Eucharistic Sacrifice is sought, but it is through 
 the Sacrifice itself that the benefit is to be obtained. By it 
 is conveyed to the Church without the gates of Heaven, the 
 blessing of that Sacrifice Whicli is being ofl'ered up before the 
 Throne of CJod within. And as the collected Church prays 
 by the mouth of the celebrating priest at its head, that God 
 will be mercifully pleased to accept its sacrifice of praise and 
 thanksgiving, it also adds "most humbly beseeching Thee to 
 grant that by the merits and death of Thy Son Jesus Christ, 
 and through faith in His blood," first "we" and secondlj' 
 " all Thy whole Church " (made up of those that are in Christ 
 here and in the invisible world) "may obtain," first, "remis- 
 sion of our sins," and, secondly, "all other" known and 
 unknown "benefits of His Passion." To such general words 
 each individual may reverently add the mention of his own 
 particular needs, .and of those of others for whom he offers up 
 intercession to God. And although in the case of the departed 
 we know not what is the nature of the advantage gained for 
 them by the intercession of the living Church, yet we may 
 well saj' with St. Chrysostom, "Not unmtaningly have these 
 things been devised, nor do we in vain make mention of tlie 
 departed in the course of the Divine mysteries, and approach 
 God in their behalf, beseeching the Lamb, Who is before us, 
 
 1 Neale's Transl. of Primitive Liturg. p. 52.
 
 an :jntroDuction to tt)e Liturgp. 
 
 355 
 
 Who taketh away the sin of the world ; not in vain, but that 
 some refreshment may thereby ensue to them. Not in vain 
 doth he that staudeth by the altar cry out, when tlie ti'e- 
 mendous mysteries are being celebrated, 'For all that have 
 fallen asleep in Christ, and fcpr those who perform commemo- 
 rations in their behalf.' For if there were no commemorations 
 for them, these things would not have been spoken, since our 
 service is not mere scenery, God forbid ; yea, it is by ordinance 
 of the Spirit that these things are done." [Horn. xli. on 1 
 Cor. XV. 46.] We cannot trace all the details of the 
 benefits which are to be gained for the Church at large, and 
 for its individual members, by the Oblation of the most holy 
 Sacrament of Christ's Body and lilood ; but we can accept 
 with our reason the general doctrine of the ancient Church 
 on this subject, and with our faith we can make a reverent 
 application of that doctrine to the details of our own necessities 
 and those of others. 
 
 Such being the principle of the Eucharistic Sacrifice as 
 regards the benefit to be gained by means of it, there is one 
 further consideration to be named. These benefits are con- 
 nected with the Sacrament as an Act of Oblation, not as an 
 Act of Cominuniou : and although Conmiunion adds still 
 greater blessing to those who receive it, yet the Communion 
 of one person cannot be of advantage to another, and the 
 benefits referred to must thus be considered as independent 
 of the Act of Communion, so far as the latter is not necessary 
 to complete the Act of Oblation. It would therefore be 
 extremely rash to assert that a person can gain no benefit 
 from being present at tlie Holy Conmuuiion without receiving 
 it. Moreover we may well shrink from saying so, since the 
 Church has never authoritatively asserted that God limits 
 the blessings of the Holy Eucharist to its reception ; the prac- 
 tice of the Church teaches her belief that He does not do so ; 
 and many saints have been convinced that they themselves 
 had been spiritually gainers even by Ijeing devoutly present 
 only at the celebration of the Holy Communion without par- 
 taking of it. Although, therefore, certain abuses of this holy 
 Sacrament may associate themselves with a frequent habit of 
 being present without communicating, tlicre is no theological 
 reason for believing it a useless or injurious practice ; and 
 whatever legitimate objections tliere may be to it must rest on 
 their proper ground, that of reverent and pious expediency. 
 
 § IVie £uc!iarist as a means of Union with God. 
 
 Among our Lord's words, in His anticipatory exposition of 
 the Holy Eucharist, there is a clear declaration that it is a 
 means of union between the receiver and Himself. "He 
 that eateth My Flesh, and drinketh My Blood, dwelleth in 
 Me, and I in Him," [John vi. 56] Of these words an inter- 
 pretation is given in an exhortation of our Communion Office ; 
 "The benefit is great, if with a true penitent heart and lively 
 faith we receive tliat holy Sacrament (for then we spiritually 
 eat the flesh of Christ, and drink His blood ; then we dwell 
 in Christ, and Clirist in us ; we are one with Christ, and 
 Christ with us)." 
 
 The union thus spoken of in such solemn tones is not a 
 mental conformity of opinion, sympathy, and will, although 
 these necessarily result from it, but it is a real and actual 
 incorporation of the spiritual portion of man's nature with 
 the Sacramental Body and Blood of Christ, and hence witli 
 Christ Himself. Such an incorporation is initiated in Holy 
 Baptism,' by which the foundation of spiritual life is laid ; 
 and it is ever being renewed, strengthened, and peifcctcd in 
 the Holy Communion by which the superstructure of spiritual 
 life is built up in the soul. 
 
 Union between (Jod and man is represented in Holy Scrip- 
 ture as tlie heiglit, length, breadth, and depth of spiritual 
 work in the soul. No reasoning can explain what it means, 
 but neither can any reasoning explain away the statements 
 made by God respecting it, as if they had no meaning. But 
 as in tracing up physical life we pass from one step to another 
 until wo are stopped at the threshold of the Eternal Self 
 Existence, so as we follciw up the phenomena of the spiritual 
 life of our nature, we tind them lead us from the outward 
 operation of the Holy Ghost upon it to the indwelling of 
 Christ's Human Nature, and thence to Union with the Divine 
 Nature itself through the Man Christ Jesus. Thus the wonls 
 of our Lord at the Institution tell us that participation in 
 the elements which have been consecrated by Him (through 
 tlio ministration of His Word by the priest of the earthly 
 altar) enables the partaker to receive spiritual food, tlie liody 
 and Blood of Christ. His previous discourse, in John vi., 
 
 1 See end of Introduction to Baptismal Offlcos. 
 
 had declared that by means of that spiritual food the par- 
 taker would dwell in Christ and Christ in him. The Apostle 
 St. Paul speaks of this indwelling as so clo.se an incorpora- 
 tion thiit we "are members of His body, of His flesh, and of 
 His bones," and his words exactly reflect the sense of our 
 Lord's own when He spoke of Himself as a Vine and of His 
 disciples as branches, and added, "He that abidetli in Me, 
 and I in him, the same bringeth forth much fruit : for without 
 Me ye can do nothing." [John xv. 5.] Still going to our 
 Lord's discourses, we find Him declaring, " At that day ye 
 shall know that I am in My Father, and ye in Me, and I in 
 you " [John xiv. 20], words which are again reflected in those 
 of His Apostle St. Peter that we are " partakers of the Divine 
 Nature." [2 Pet. i. 3.] 
 
 Thus a continuous chain of Unity is formed between the 
 altar of the Church on earth and the Throne of the Divine 
 glory in Heaven ; and by an inscrutable cjieration of grace 
 the Christian soul is linked into that chain, so that Union 
 with God becomes no metaphor, but an actual fact ; and the 
 Holy Communion is not merely a federal bond of love between 
 God and man, but a means of spiritual incorporation through 
 the Human Nature of our Lord Jesus Christ. 
 
 § The Eucharist as a sijvihvl, and a means, of Union 
 amowj Chrif/ians. 
 
 The name "Sacrament' shews that an analogy was soon 
 observed between the Holy Communion and the "Sacramen- 
 tum," or military oath, by which the secular armies of the 
 Roman Empire were bound together in one body. It was 
 probably given to the Holy Eucharist because the latter was 
 an outward sign of the bond of love in which the soldiers of 
 the Christian army are bound together. 
 
 The circumstances under which the Institution took place 
 gave it this character. It was in some now unintelligible 
 connection with the first administration of the Holy Com- 
 munion that our Blessed Lord gave the Apostles His great 
 example of humility and love by washing their feet. It was 
 at that time also that He said, "A new commandment I give 
 unto you. That ye love one another ; as I have loved you, 
 that ye also love one another. By this shall all men know 
 that ye are My disciples, if ye have love one to another." 
 [John xiii. 34, 35.] No doubt, then, that tlie significant rite of 
 a common participation in a sacrifice was a self-evident symbol 
 to the disciples, and would be so to others also, of that love 
 which was so solemnly enjoined upon them at the time ; and 
 of that spiritual relation to each other in which they were 
 bound by tlieir Christian profession. 
 
 But though the Christian sacramentttm was a symbol, it 
 was also far more than a symbol. It was a sign, but it was 
 an efiicacious sign. And in the particular aspect under w hich 
 we are now viewing it, we must consider the Holy Com- 
 munion as not only a symbol and sign of spiritual union 
 between Christians, but also as a means by which that union 
 is efi'ected. 
 
 For the true cause of Christian unity is the Presence of 
 Christ ; and that Presence is bestow cd upon th« Christian 
 community by sacramental means and agency. The wills of 
 many may combine together, and combine in a holy manner 
 and for a holy purpose, but it is by the -n ill of Clirist pervad- 
 ing the individual members of which the Cliurch is made up 
 that such a combination becomes truly spiritual. Hence 
 unity proceeds, not from the members of the Body mystical 
 binding themselves to each otlier, but from their being united 
 to their Head. The branches of the Vine have an unity with 
 each otlicr by tile Unity which they have with the Stem and 
 Boot. Thus it is our Lord's action in tlie holy Sacrament, 
 cementing and consolidating the collateral union by cement- 
 ing and consolidating the direct union, which gives real unity 
 to the various members of the Body, and to the various 
 branches of the Vine. 
 
 This is a very important consideration in respect to the 
 divisions of Cliristendom. No two Churches can be really 
 separate from each other if they are really united to their 
 lle.ail. In proportion also as tlie life of Churches is main- 
 tained in vigour by means of tlie blessed Sacrament, in such 
 proportion must they be drawing near to each other ; nearer 
 and nearer as they draw into closer union with Chi'ist. Such 
 a consideration may tend to mitigate the sorrow which is felt 
 at the separation between tlie orthodox, living, tliurches of 
 Christendom : and to establish a conviction that notwith- 
 standing the want of external signs of unity, tlierc is yet a 
 vital unity underlying apparent .'*e)iaration which is most 
 precious, and the dcvelopemcnt of which is doubtless the true 
 patliway to a restoration of the outward tokena of charity
 
 356 
 
 9n 31ntroDuction to tbc Liturgj?. 
 
 and intercommunion. Neither individual Christians nor cor- 
 porate Churches can be really in a condition of spiritual 
 separation when the One Christ is dwelling in each, and each 
 is thus a living branch of the True Vine. 
 
 § The Eucharist strenylkening and refreshimj the Soul. 
 
 The Gift bestowed in the Holy Communion is the spiritual 
 wine that maketh glad the heart of man, and the Bread of 
 Heaven which strengtlieneth man's heart ; that food of the 
 spirit respecting which our Lord said, "He that eateth Me, 
 even he shall live by Me." [John vi. 57.] Its effect upon 
 the Christian nature, to tliose who faithfully receive it, may 
 be said, generally, to be a renewal of spiritual life : a re- 
 invigoration of that nature from spiritual weakness : a 
 continual elevation of it from a lower to a higher sphere of 
 good. 
 
 This is effected by the power of Christ's indwelling, i.e. by 
 the greater or less communication of His power according to 
 the measure of the Gift of Himself. Hence the Scriptural 
 language respecting Clinst being " formed" in us ; the "mea- 
 sure of the stature of Christ " being attained by us ; the 
 building up, or "edification," of our Christian nature in Him. 
 For the Body and Blood of Christ are the true recuperative 
 Substance which is represented in the New Testament by the 
 word " Grace ; " the antidote of the Fall ; and the germinat- 
 ing nucleus of the restored Life. A careful distinction must, 
 however, be drawn between the action of natural food on the 
 body, and the ojieration of the holy Sacrament. Li the for- 
 mer case the li\ing body assimilates tlie food, and draws it 
 into its o%vn system and substance and life : but in the latter 
 the higher life is that which is received by the lower, and the 
 process of assimilation is reversed. For he wlio, eating 
 Christ, lives by Him, is by such sacramental feeding taken 
 
 up into and transformed by that which he receives : and his 
 whole spiritual nature elevated to a nearer degree of con- 
 formity with tliat of his Lord. 
 
 And thus it may be seen that as the Holy Communion is a 
 means for elevating the Life of the spirit by communicating 
 to it Him Who said, " I am the Life," so also it is the means 
 by wliich tlie perceptions or faculties of the spiritual nature 
 are to be elevated and intensified. Christ is the true Wis- 
 dom, in Whom dwells all the fulness of knowledge. Ho is 
 "the Light," and "the Truth:" and as the disciples who 
 walked with Him in faith when He was on earth were illumi- 
 nated by Him, so those who faithfully receive Him in the 
 Sacrament of His Body and Blood may look for spiritual 
 illumination and quick perception of Truth. AVith Him is 
 the well of Life, and in His Light shall we see light. The 
 power of faith in perceiving the "things that are unseen" 
 will be increased, the capacity of knowledge for grasping 
 them will be developed, and continual appro.\imation will be 
 made to that condition in which we shall no more "see as 
 through a glass darkly," but "face to face." 
 
 And as the life of the soul, its faith, and its knowledge, are 
 thus to be refreshed and strengthened by the inward part of 
 the holy Sacrament, so the love of God and man is to be 
 developed by the same participation at the Fountain of 
 Divine Love. For, as we love God because He first loved us, 
 so it is by the Presence of Him Who shewed His Love for men 
 by giving up His life for them that the gift of charity will 
 grow and increase. Thus the cold heart will become warm : 
 thus the relationship of the Christian brotherhood will be 
 carried out in pi-actical life : tlius devotion will fix itself upon 
 its Divine object, and the earnestness of worship in the 
 Church Jlilitant will train tlie heart for the fervour of 
 heavenly adoration. 
 
 RITUAL USAGES OF THE ENGLISH LITURGY. 
 
 The Holy Communion being an institution of so exalted a 
 cliaracter, and bringing both the Celebrant and all other com- 
 municants into such solemn proximity to the Person of our 
 Lord, Saviour, and God, the ritual provisions for its celebra- 
 tion have ever been carefully regulated and guarded either by 
 the rules of tlie written Liturgies, or by the known traditional 
 practice of Churches. The Rubrics of our own Office will be 
 considered in detail in their respective places, but it will be 
 convenient to say a few words separately, in this Introduc- 
 tion, by way of sketching out the system on which the Holy 
 Communion is celebrated, as to the place of its celebration, 
 the persons engaged in celebrating it, and one or two other 
 subjects connected with it.s reverent and profitable adminis- 
 tration. 
 
 § The Matter of the Sacrament. 
 
 The "outward part," or " matter, "^ which our Lord 
 ordained to be used in the celebration of the Holy Eucharist, 
 and as the means whereby tlie Gift bestowed in the Holy 
 Eucharist is conveyed to the communicants, is Bread and 
 Wine, which are called the "Elements" of the Sacrament. 
 The Bread and Wine which He used when He said "Do this " 
 were part of those which had been provided for tlie evening 
 meal of Himself and His Apostles, this being the first supper 
 of the Passover week, the week of Unleavened Bread. No 
 leaven or leavened bread was permitted in any Jewish 
 house at this time [Exod. xiii. 3] ; and as all the meals of the 
 season partook of its festal and sacred character, it is highly 
 probable that the bread was made of " wheaten flour" [comp. 
 Exod. xxix. '2], the "fine flour'' which is so often mentioned 
 in the Law ; the wine being, undoubtedly, the fermented 
 juice of the grape. 
 
 Wheaten bread has therefore been the only kind of bread 
 recognized by the Church tliroughout the world as that 
 proper to be used at the Holy Eucharist : and altliough it has 
 never been formally decided that tlie use of barley-bread, 
 rye-bread, or oatmeal-bread, would invalidate the Saci-ament, 
 it has certainly been a general opinion that nothing but 
 extreme necessity would justify the consecration of these 
 inferior grains, if indeed any necessity could be regarded as 
 so extreme as to justify it at all. Whether the sacramental 
 Bread should be leavened or unleavened has, however, been 
 a question respecting which there has been much diversity of 
 opinion ; the uniform tradition and custom of the Eastern 
 
 1 This term is applied to the water used in Baptism in the third of the 
 questions to be aslied respecting a child privately baptized, "With what 
 matter was this child baptized?" [Serv. Fhv. Bapt. Inf.] 
 
 Church being in favour of leavened bread, wiiile tliat of the 
 AVestern Church has been as uniformly in favour of unleavened ; 
 the tlieologiaiis on either side fully allowing, however, that 
 whichever kind of bread is used the Sacrament is valid. The 
 strict following of our Lord's example undoubtedly necessi- 
 tates the use of unleavened bread : but, on the other hand, 
 as it was not enjoined that the Eucharist should be celebrated 
 only in association witli the Feast of Unleavened Bread, so it 
 may be reasonably said that it was no part of Christ's injunc- 
 tions that it should be celebrated only with the particular 
 kind of bread which He used, since He may have used it with- 
 out an}- special purpose, as being the only bread that was to 
 be obtained at that time. Tlie principal argument used by 
 Greek theologians in supporting tlie use of leavened bread is 
 that bread is not "perfect bread" unless it is fermented. 
 Western theologians, on the other hand, have maintained 
 that leaven or yeast are impurities, and that unleavened bread 
 is therefore the purest, and, so far as the Sacrament is con- 
 cerned, the most perfect bread that can be obtained. The 
 Roman Church forbids the use of leavened bread : but the 
 English Church permits the exceptional use of it as sufficing 
 for the validity of tlie Sacrament. [See notes on the Rubrics 
 at the end of the Liturgy.] 
 
 The other element to be used in this Sacrament is that 
 which alone can be truly called "wine," the pure fermented 
 juice of the grape. •' That it sliould be the juice of the grape, 
 and not any otlier liquor, has always been held by theologians 
 to be essential ; but it has been allowed by many that if wine, 
 tlie fermented juice of tlie grape, cannot be obtained, then 
 the unferniented juice expressed from a buncli of grapes into 
 the chalice, or in the condition in wliich it runs from the 
 wine-press, is to be regarded as wine for the purjiose of the 
 Sacrament. This opinion should be received with very great 
 caution ; and the pi-actice should certainly not lie adopted 
 unless it is absolutely impossible to obtain true wine. Where 
 it is impossible to procure cither of the elements it is impos- 
 sible to celebrate the Holy Eucliarist ; and as it would be 
 actually wrong, and also unavailable, to use water or milk, or 
 any other fluid than tlie juice of the grape, so it may be 
 doubted whether the absence of true wine should not throw 
 persons back on spiritual communion rather than on the sub- 
 stitution of that which can only be regarded as wine by a 
 kind of fiction. 
 
 2 There is no anomaly in the fact that fermented wine is regarded as 
 pure, and fermented bread as impure. In the case of the bread the ferment- 
 ing agent remains as i»art of its substance, but there is no trace of it 
 remaining in the wine.
 
 3n :jntroDuction to tfje Liturgp. 
 
 357 
 
 But so long as true mne is used it is not of any importance 
 what kind it is, or whether it is red or white. The more 
 general practice in ancient days was to use red wine, the 
 colour being symbolical. "Nee refert an sit album an rubeum, 
 spissum vel teuue, dum tamen sit verum vinum quoad eft'ec- 
 tum sacramenti ; quam vis vinum rubeum sit prseeligendum 
 propter e.xpressionem et similitudiuem sanguinis." [Pupil. 
 Ociil. iii.] In modern times the Continental Churches have 
 used white wine most commonly, but only on the ground that 
 it does not stain the linen used in connection with the chalice. 
 
 § The Altar. 
 
 Although it is possible that in the "breaking of bread 
 from house to house " no special altar was provided, yet it is 
 beyond all doubt that as soon as ever places were altogether 
 set apart for the Divine Worship of the Christian Church, the 
 "Lord's Table" became their most essential feature.' St. 
 Ignatius, who lived in the Apostolic age itself, says, "In 
 every church there is one Altar. " [Ad Philipp.] Other early 
 Fathers frequently allude to the Christian Altar as au object 
 familiar to Christian sight ; and in a detailed description of 
 the Cathedral of Tyre, given by Eusebius in his dedication 
 sermon, he distinctly names the Holy Altar [S7101' OvacacrTripiov] 
 placed in the midst of the apse at the east end of the church. 
 There were, however, distinct names given by early Christian 
 writers to the heathen altar [/3ufi6s] and the Altar of the 
 Church [6v(Tia(TTripiov] ; and while they constantly declare that 
 they had not the former, they as frequently speak of the 
 latter as that on which was oftered the Christian Sacrifice 
 [$v<rta] of the Holy Eucharist. 
 
 Altars were made of both stone and wood in the ancient 
 Church. One of wood, now encased in stone, is preserved in 
 the Church of St. John Lateran at Rome, which lias been 
 asserted for many centuries to have been used by the Apostle 
 St. Peter.- In the time of St. Augustine wooden altars were 
 in use in African churches, while stone altars existed in some 
 of the Churches of Asia. The Council of Epaone [a, D. 517] 
 forbade any altars, except those of stone, by its twenty-sixth 
 Canon ; but such a Canon does not shew that stone was con- 
 sidered to be absolutely essential, although no doubt there 
 were some strong reasons of reverence for the Canon being 
 passed. William of Malmesbury says that wooden altars 
 were originally in common use in England ; and that Wulstan, 
 Bishop of Worcester in the eleventh century, caused all such 
 in his diocese to be changed for altars of stone. They are 
 generally of wood iu the Eastern Church. 
 
 Of whatever material the Altar may have been made, or by 
 whatever name called, it has ever been regarded as the Lord's 
 Table, because it is the place where the Christian Sacrifice 
 is offered to Him, and whence He bestows the Body and 
 Blood of Christ. And because of the honourable office tlius 
 belonging to it, the Altar has ever been placed in the most 
 honourable position of the Church, raised high above its floor, 
 and decorated with such splendour as art and skill could give 
 it. The Emperor Constantino gave some rich tapestry for 
 an altar, but whether this was for a covering or for curtains 
 cannot be determined. It is certain, however, that fine linen 
 cloths were used to cover the Altar during the time of cele- 
 bration by the Primitive Church. They are mentioned in 
 the Liturgy of St. Chrysostom,' by St. Isidore, by Optatus 
 [vi. 95], and by St. Gregory, in whose Sacramentary there is 
 a prayer for the benediction of the Palla Altaris and the 
 Corporis Palla. 
 
 The Altar Cross is also handed down to us from the Primi- 
 tive Church, in which the book of the (lospels was laid upon 
 the Holy'Table, resting against, or surmounted by, a Cross, 
 as tl\e sign of the Son of jlan, the Word of God, the Saviour 
 Whose sufferings upon the Cross had won the salvation of 
 mankind. 
 
 It is only necessary further to notice the Credence Table, 
 which is a reverent adjunct of the Altar for holding the 
 vessels and elements until the time when the latter are offered 
 up at the first Oblation, in the Prayer for the Church Militant. 
 
 § Allar J/ujhts. 
 
 The symbolical use of artificial light in Divine worship 
 appears to have been handed on without any break from the 
 
 1 "Altar" and "Taltle" arp used interchangeably in Holy Scripture; 
 l)olh words being used in reference to Jewish, Christian, and Ucathen 
 Altars. {ScR 1 Cor. ix. Kt, x. 18-21.] 
 
 - Perhaps the oldest altar of authentic date is a small portable ore of 
 wood covered with silver, which w.as used hy St. Cuthbcrt, who died a.d. 
 680. It is preserved in Durham Cathedral Library. 
 
 3 Under the name u>.r,tn. 
 
 Jewish Temple to the Christian Church. The "many lights " 
 in the "upper chamber" at Troas [Acts xx. 8], and the sym- 
 bolical references to " candlesticks " in the apocalyptic epistles 
 to the seven Churches [Rev. ii. 1, 5], ofi'er some mdicationa 
 to this effect. In some of the early Fathers there are also 
 allusions to the burning of candles during Divine Service by 
 day, and by night in greater abundance than mere necessity 
 required, as a token of Christian gladness. In the fourth 
 century a Christian poet, St. Paulinus, Bishop of Nola [a.d. 
 35.3 — 131], gives very distinct evidence of the custom, which 
 was plainly a long-established one in his time, by writing 
 that tlie Altars were crowned with lamps, that the waxen 
 lights perfumed the air, that they shone by night and by 
 day, that they gave to the night the splendour of the 
 day, and tliat the day itself was made more glorious by 
 their illumination. 
 
 " Clara corouantur densis altaria lychnis ; 
 Lumina ceratis adolentur odora papyris, 
 Nocte dieque micant. Sic nox splendore diei 
 Fulget : et ipsa dies coelesti illustris honore 
 Plus micat innumeris lucem geniinata lucernis." 
 
 Paulin. Nat. iii. 5. Fdicis. 
 
 The practice was, in fact, made a subject of ridicule by Vigi- 
 lantius [a.d. 376], who was answered by St. Jerome iu words 
 which shew that a definite meaning was associated with it : 
 "Throughout the churches of the East when the Go.spel is 
 read candles are lighted, although the sun be shining, not for 
 the purpose of driving aw-ay darkness, but as an outward sign 
 of gladness . . . that under the type of an artificial illumina- 
 tion that light may be symbolized of which we read in the 
 Psalter, ' Thy Word, Lord, is a lantern unto my feet, and 
 a light unto my paths.' " [Jerome, Kjyist adv. Vigilant, iii.] 
 The same explanation is given by St. Isidore [A.D. 595] in his 
 work on the ritual of the Church [Lsidor. Oriijin. vii. 12], as 
 also by Amalarius [a.d. 810] and Rabanus Maurus [a.d. 822]; 
 and a multitude of later writers interpret the ritual use of lights 
 as symbolizing the glory of Christ the Personal Word. 
 
 For the use of Eucharistic lights in the Church of England 
 a very great number of authorities might be cited, but only 
 a few can here be given. Kiug Edgar's Canons, in the latter 
 half of the tenth century, contain the injunction, "Let there 
 be hghts always burning in the church when Mass is singing." 
 [Thorpe's Lavs and Insiit. ii. 253.] A Canon of ^Ifric, 
 Archbishop of Canterbury, a few years later [a.d. 990] illus- 
 trates the preceding one of Edgar by describing the acolyte 
 as " one who bears the candle or taper in God's ministries, 
 when the Gospel is read, or when the Housel is hallowed at 
 the Altar . . . with that light to announce bliss, in honour 
 of Christ, Who is the One Light." [Ibid. 347.] After the Con- 
 quest [a.d. 1085] St. Osmund wrote the Consuetudinary or 
 Custom-Book of his Sarum Use. In this he orders the treasurer 
 of the Cathedral to provide four candles on all Sundays for 
 use at Mass, two of which are to be placed "insuper altari," 
 and the other two "in gradu coram altari." By the Council 
 of Oxford, held for the province of Canterbury [a.d. 1222], it 
 is ordered that at the time when iLasses are solemnly cele- 
 brated, two candles, " vel ad minus una cum lanipade, " shall 
 be burning at the Altar. [Wilkins, Concil. i. 59^.] A consti- 
 tution of Bridport, Bishop of Salisbury [a.d. 12.36], shews 
 that the custom extended to all parochial churches, the 
 parishioners being required to provide " w ax candles in the 
 chancel, and also sufficient lights throughout the whole year 
 at Mattins, Vespers, and the Mass. I'he Synod of Exeter 
 [a.d. 1287] has a canon ordering that two candles shall always 
 be burned out of reverence for the Sacrament, and in case one 
 sliould be accidentally extinguished. [Ibid. ii. 132.] A consti- 
 tution of Arclibishop Reynolds [a.d. 1322] enjoins, "Let two 
 candles, or one at the least, be lighted at the High Mass" 
 [Ibid. i. 714] : and the gloss of the mediaeval canonist Lynd- 
 wood is " the candles so burning signify Christ Himself, Who 
 is the Brightness of the Eternal Light." [Lyndwood, 236; 
 comp. Heb. i. 3.] Lastly, at tlie Reformation, when many 
 ceremonies were abolished, tlie Eucharistic lights were re- 
 tained by the Injunctions, issued under the authority of the 
 Crown A.D. 1547, which ordered tli.at the clergy "shall suffer 
 from henceforth no torches, nor candles, tapers, or images of 
 wax, to be set afore any image or picture, but only two lights 
 upon the High Altar, before the S.acr.ament, w-hich, for the 
 signification tl\at Clirist is the very true Light of the world, 
 they s-hall suHVr to remain htill." [Cardw. JJocuvi. Anit. i. 7.] 
 Up to the time of the Great Rebellion the custom was still 
 continued in the royal clmpcls, the cathedrals, and some 
 churches, and is often spoken of by the Puritan writers with 
 their usual bitter hostility to ceremonies. It was also revived
 
 358 
 
 9n IntroDiiction to the iliturgp. 
 
 in not a few cases after the Restoration : and in a great num- 
 ber of Cliurches the candlesticks and candles were retained, 
 but the latter were not lighted. 
 
 The manner in which the Eucharistio lights were used, and 
 the number of them, has varied in different ages and different 
 Churches. In tlie Primitive Church they seem to have been 
 placed in considerable numbers near to or around the Altar. 
 An ancient history of York Cathedral [a. v. 787], printed by 
 Mabillon, speaks of "three great vases " hung on high for the 
 Altar lights. The Consuetudinary of Sarum orders two candles 
 to be placed above the Altar, and two on the steps in front of 
 it. Durandus speaks of two candlesticks placed at the horns 
 of the Altar. Bouquillet, in his Traiti Historique de la 
 L'Uurgie Sacr(e., says of candles and flowers, that though they 
 were used abundantly in ancient churches, they were placed 
 anywhere but on the Altar during the first twelve centuries : 
 the former being generally carried by acolj'tes, and placed 
 upon the ground near the Altar. [Pitgin's Glossary, 44.] A 
 very common practice in mediajval times was to have four 
 brass pillars at the four corners of the Altar, each of which 
 was surmounted by a taper, curtains being hung between the 
 standards at the north and south ends of the Altar. The most 
 ancient Englisli custom was probably that which is so clearly 
 indicated in the Kites of Durham, a book written in Queen 
 Elizabeth's days by one of the displaced monks of that Abbe\'. 
 
 He says first, in describing the High Altar and its appur- 
 tenances, " And two silver candlesticks, double gilt, for two 
 tapers, very finely wrought, of three quarters height, to be 
 taken in suuder with wrests ; and other two silver candle- 
 sticks for every day's service, parcel gilt." These are 
 described immediately before "two crosses to be borne, on 
 principal days for procession, one of gold, and the staff it 
 stoiid iu was of silver, of goldsmith's work, very curiously 
 and finely wrought, and double gilt. The other cross was of 
 silver. . , . Also there was another cross of crystal that 
 served for every day of the week. There was also borne 
 before the cross every principal day a holy water font, of 
 silver. ..." The candlesticks mentioned were therefore those 
 carried in procession by the acolytes, on either side of the 
 cross. [See Pugin's Glossary, p. 45. ] They are shewn in the 
 title-page of the printed Sarum Miosal, where they are being 
 held by the acolytes ; and they are also mentioned by Bede. 
 [0pp. Hist. Min. p. 158 ; Eock'.s Ch. Fathers, i. 268, ed. 
 1849.] What lights were used at the Altar, not of a proces- 
 sional kind, is shewn by a further passage of the Riles of 
 Durham: "Before the High Altar, within the Quire above 
 mentioned, were three silver basins hanging in chains of 
 silver ; one on the south side of the Quire, above the steps 
 going up to the High Altar ; the second on the north side, 
 opposite to the first ; the third in the midst, between them 
 both, just before the High Altar. These three silver basins had 
 latten basins within them, having pricks for serges, or great 
 waxen candles to stand on; the latten basins beingto receivethe 
 drops of the three candles, which burned day andnight, in token 
 that the house was always watching to God. There was also 
 another silver basin hanging in silver chains before the Sacra- 
 ment of the aforesaid Higli Altar, but nearer to the said Altar 
 than the others, hanging almost over the priest's back, which 
 was only lighted iu timeof Mass, and that ended, extinguished." 
 
 It will be observed that the phrase " before the .Sacrament " 
 is here used with a local signification. That it was so used 
 also in the Injunctions of Edward VI. is shewn by Hooper's 
 well-known letter to Bulliuger, written on December 27, 1549 : 
 "They still retain their vestments, and the candles before 
 the altars." [Oriij. Lett. Park. Soc. p. 71.] 
 
 The custom of placing candlesticks on either side of the 
 cross, upon the mensa, appears to have originally had reference 
 to the crucifix there placed, not to the Blessed Sacrament : 
 ■and the "two lights before the Sacrament " were doubtless 
 candles in great standards — the acolytes' candles and candle- 
 sticks permanently placed where they had once been tempor- 
 arily held during celebration, on the "platform below the foot- 
 pace. ^ The crucifix lights had been introduced into many 
 churches during the fourteenth century, and were forbidden 
 among other image-lights by the same Injunctions of Edward 
 VI., which continued the "lights before the Sacrament.'' 
 Probably the use of the former was revived after the Restora- 
 tion instead of that of the latter by those who had seen 
 foreign customs, under the idea that they were the ancient 
 Sacrament lights : and in modem times the Eucharistic 
 lights have been very generally revived in this form. 
 
 1 The whole structure of the Altar and its platform was often called 
 " the High Altar." 
 
 § The Celebrant. 
 
 In all acts of Divine Service the officiating priest appears 
 in a twofold capacity. [1] Firstly, he is the representative 
 of the great High Priest, Who is the Chief Shepherd and 
 Bishop of our souls ; and [2] secondly, he is the leader of the 
 people in their adorations and devotions. A little careful 
 reflection will shew to which of these two divisions of the 
 minister's office particular parts of his duties in Divine Ser- 
 vice principally belong ; and as regards the celebration of the 
 Holy Communion, it will be observed that except when 
 teaching in the Sermon, reading Holy Scripture in the 
 Epistle and Gospel, speaking the words of pardon in the 
 Absolution, or of blessing in the Benediction, the ministerial 
 work of the Celebrant is that of offering to God the prayers, 
 the alms and oblations, and the "Sacrifice of praise and 
 thanksgiving " (or Eucharist), on behalf of, and at the head of 
 his people. The Church comes together in its corporate 
 capacity (by whatever number it may be rejiresented), as "a 
 spiritual house, an holy priesthood, to offer up spiritual 
 sacrifices acceptable to God by Jesus Christ." [1 Pet. ii. 5.] 
 The Minister who stands at the Altar, stands there on behalf 
 of the people, and as their leader, to represent them before 
 God, and to offer up in their name the spiritual sacrifices 
 which they have come together to offer. 
 
 These principles lie at the root of all the regulations which 
 are made by the Church as to the dress and the position of 
 the Celebrant, and of those who attend upon him. It is 
 of infinitely small importance, m itself, what costume the 
 officiating minister wears, or in what particular place he 
 stands ; but when the inner meaning and reality of his work, 
 and of his official relation to God and the i:ieople, are taken 
 into account, we at once see that only shallow thinkers, 
 superficial observers, or persons indifferent to the truth or 
 falsehood of outward appearances, can imagine that these 
 things which are of small importance in themselves continue 
 to be so when they are connected with a mystery so full of 
 meaning, and a Sacrament so full of life and reality, as that 
 of the Holy Communion. 
 
 a] The Dress of the Celebrant. 
 
 The general principles by which the ritual costume of the 
 Clergy in the Church of England is regulated will be found 
 set forth in detail in the third section of the Ritual Introduc- 
 tion to this volume, pp. 03-80. Applying these general 
 principles to the particidar case of the Holy Communion, we 
 find a particular Rubric of 1549, which defined the usage of 
 the Church of England as follows : "IT Upon the day, and at 
 the time appointed for the ministration of the Holy Communion, 
 the Priest that shall execute the holy ministry,^ shall put upon 
 him the vesture apjyointed for that ministration, that is to say, 
 a white albe plain, with a vestment or cope." This Rubric was 
 afterwards superseded by the more general one which now 
 stands before "The Order for Morning Prayer," and which 
 directs that "such Ornaments of the Ministers" of the 
 Church "at all times of their Ministration shall be retained, 
 and be in use, as were in this Church of England by the 
 authority of Parliament, in the second year of the reign of 
 King Edward VI." 
 
 It is clear, therefore, that the ancient tradition of the 
 Church of England was retained and confirmed ; and that 
 the existing authoritative law, interpreted by the "Interpre- 
 tation clause ' inserted before Morning Prayer, enjoins the 
 Celebrant to wear the following dress : — 
 
 Over his cassock, or long ecclesiastical coat, he is to put on 
 [1] an AjilCE of linen, which is worn round the neck and 
 shoulders. [2] He vests himself in a linen Albe, which is 
 a white robe of a more compact and close-fitting character 
 than a surplice, and having a girdle, so as to be suitable for 
 wearing under another vestment, and not as the one chiefly 
 in view, such as the surplice is. [3] Over the allie, as over 
 the surplice, is to be worn the Stole, a narrow strip of silk 
 passed across the neck like a yoke, or scarf, and long 
 enough for the ends to reach a little below the knee. [4] 
 Over the stole is to be worn the Cha.suble, sometimes called 
 especially "the Vestment," although that term properly 
 includes the whole of the Celebrant's official dress, because 
 it is the characteristic Eucharistic robe of all Christendom, 
 and has been so from the earliest age of the Church. The 
 form of the chasuble is that of a short cloak, reaching nearly 
 to the knees, and gathered up by the arms at each side, so as 
 to hang in an oval form before and behind. It is usually 
 
 1 Comp. Executor ojficii, p. 181, margin.
 
 3n ^JntroDuction to ttt liturgp. 
 
 359 
 
 made of silk, and its colour (as also that of the stole) varies 
 at difl'erent seasons according to rules shewn at p. 77. But 
 it has often been made of materials more humble or more 
 costly than silk, according as much or little could he expended 
 upon the Service of the Lord's House and Table.' [5] The 
 AIaniple is also to be worn upon the left arm, being some- 
 times put on before and sometimes after the Chasuble. [For 
 further detail, see pp. 79, SO.] 
 
 /3] The Position of the Celebrant. 
 
 It would appear, at first sight, that nothing could be easier 
 than to determine what should be tlie position of the Cele- 
 brant during his ministration at tlie Lord's Table, yet it has 
 been the subject of protracted controversy ; and volumes full 
 of ponderous learning were published on the subject by Arch- 
 bishop Williams and Dr. Peter Heylyn in the seventeenth 
 century. The cause of all doubt on the subject was the 
 introduction of a ritual phrase, "the north-side of the Table," 
 in 1552, which had not been previously used by the Church 
 of England. - 
 
 The principles stated in a preceding paragraph make it 
 clear that the most natural and common-sense position for the 
 leader of the congregation, when the " Sacrifice of praise and 
 thanksgiving " is being oS'ered at the Altar, is in the fi"ont 
 of the Holy Table where his special work is to be done, and 
 where he manifestly stands at their head as an officer stands 
 at the head of his soldiers, when he is leading them forward. 
 Probably no one who held orthodo.\ doctrine respecting the 
 Holy Communion would ever have thought of any other 
 position but for the introduction of the words "north-side" 
 and the practice of tlie Puritans ; which latter was regulated 
 by the unorthodox theory that the Minister was one at the 
 head of a table entertaining guests seated around it. 
 
 Tins shockingly irreverent theory of the Puritans, whicli 
 put the Minister in the place of God instead of making him 
 His ministerial representative, led to the constant removal of 
 the Holy Table into the body of the Chancel or Church by 
 them, without any regard to the supposed necessity on 
 account of which such a removal was permitted in extreme 
 cases by the I'aibric' [See note at p. 371.] 
 
 Until this removal became so common a haljit, the uni- 
 versal position for tlie Celebrant was in front of the Altar 
 [fig. 1] ; and when the removal took place, the relative posi- 
 tion of the Taljle and the Celebrant remained the same, 
 although the former was placed "table-wise," or with its 
 long sides parallel to the north and south walls of the 
 Church [tig. 2]. When, again, the Holy Table was returned 
 to its ancient place at the east end, and set altar-wise, many 
 of the Clergy retained the position with reference to the con- 
 gregation, though not with reference to the Table, which 
 they had held when the latter stood table-wise in the Church 
 [fig. 3]. 
 
 o 
 
 Celebrant. 
 
 1 During the last and tlie preceding century tlie cope seems to have been 
 substituted for tlie cli-isuble in celebrating the Holy Communion. It wa^t 
 80 used in Durham Cathetiral until towards the close of the eifjhteentli 
 century, bping first discontinued by Bishop Warlnirton, when Prebendary 
 of Duriiani, throuj:h irritable impatience of some collision between his wig 
 and the collar of the cope. This u.se of the cope is expressly enjoined by 
 the 24th Canon, aiul many proofs exist that the Canon has only been dis- 
 regarded in comparatively recent times. Vast numbers of copes were 
 destroyed during the persecution and spoliation of the Church in the 
 Great Rebellion, but many were preserved, as were those of Peterborough 
 IKennf.tt's Iteijistcr, 188] and other cathedral Churches. Either the cojie 
 was thus substituted for the chasuble because many of the former being 
 used, more of them escaped destruction than of the latter; or else the 
 name of cope was given, as it undoubtedly was in some cases during the 
 sixteenth and seventeenth centuries, to the chasuble itself The Bishops 
 of Queen Elizabeth's reign, in their interpretation of her Injunctions, 
 ordered " that there bo used only one api)arel ; as the cope in the minis- 
 tration of the Lord's Supper, and the sui-plice in all other ministrations," 
 [Carow. Docinn. Ann. i. 205.] 
 
 * The expression is found in the Syriac Orc/o Coinmunis of the I-iturgy ; 
 and also \sci Nkai.e's £as(, Ch. ii. C8i»] in the Mcizaiabic Liturgy. 
 
 3 Bo general had this practice become, that in lti28 Bislirip Cosin (then 
 Prebendary of Durham) was accused of being " the llrst man that caused 
 the Communion Table in the Church of Durham to be removed and set 
 oltar-wi.se." [Cosin's Works. I. xxiii.] Williams' Bishoji of Lincoln's 
 Articles of VlsUiilion for 1(541 also ask, "Dr.th your Communion Table 
 stand in the ancient place, where it hath ilone fur the greatest ]>art of these 
 sixty years, or hath it been removed to the cast end, and placed altar-wise ?" 
 
 Hence it came to be supposed that "at the north-side of 
 the Table " meant at the part occupied by the Celebrant in 
 the third figure, whereas it was nothing but a ritual synonym 
 for the ancient rubrical expression " i« sinistra cornu altaris" 
 of the ancient Latin Communion Office of the Church of Eng- 
 land. Thus in the ancient ritual of the Church of England 
 the Altar was rituaUy divided into three parts : — 
 
 Each of these is mentioned in the following Rubric of the 
 Sarum Missal: "Sciendum est antem quod qvicquid a sacer- 
 dote dicitur ante epistolam in dexlro cornu altaris expleatxir: 
 prater inceptionem Gloria in excelsis. Similiter Jiat post per- 
 ceptionem Sacramenti. Cwtera omnia in medio altaris explean- 
 tin; nisi forte diaconus defucrit. Tunc enim in sinistra cornu 
 Altaris icgatur evanyelium."* 
 
 In the ministration of the Holy Communion, then, the Cele- 
 brant is clearly to go at once to the front of the Altar, and to 
 say the Lord's Prayer and the Collect for Purity ■n'hile facing 
 it. In reading the Commandments he stands "tinnitiy to the 
 jieople" having previously been turning to the Altar. The 
 Commandments ended, he returns to his former position, and 
 says the Collect for the Queen and that for the day, "stand- 
 ing as before. " After the Gospel he goes to the midst of the 
 Altar, remaining there during all the rest of the Service 
 except at the time of the Sermon and the Communion : turn- 
 ing towards the people when he is acting in liis capacity as 
 the Minister of God to them : turning towards the Altar 
 when he is acting in his capacity as their Minister, by ofler- 
 iug up prayers, praises, alms, oblations, and the Holy Sacra- 
 ment itself on their behalf to God.^ 
 
 Thus the rubrical position of the chief Minister (the 
 'ApxiEpf'S. as he is called in the Clementine Liturgy) is in 
 itself highly significant of the work which he is appointed to 
 do in the Holy Communion, and scarcely less significant of 
 that participation of the Laity in the sacred ofEce w hich he 
 exercises as a leader at the head of those whose privilege it is 
 to be "a royal priesthood." A reverent mind will also see 
 in this relation between the Celebrant and the lay ofi'erers a 
 type of the relation between them and that High Priest Who 
 is the First-born among many brethren. Who has gone up 
 into the Holy of Holies, and V\\\o has entered within the 
 veil to offer up the continual Sacrifice of His once suffering 
 but now glorified Body before the Throne of Grace. 
 
 7] The Ministers, or Deacon and Suh-deacon. 
 
 The original name for those who assist the Celebrant at the 
 celebration of the Holy Communion was doubtless the gene- 
 ral one of Deacon or Minister. When Sub-deacons were 
 appointed they were permitted to read the Epistle, and to 
 wait upon the Deacon, as the Deacon did upon the Celebrant. 
 In the Cliurch of England the rites are comparatively few, 
 and these attending Clergy came often to be called by names 
 characteristic of tlie most conspicuous part of their duties, 
 the (iospellcr and Epistler. So the 24th Canon speaks of 
 them : — 
 
 " In all Cathedral and Collegiate Churches the Holy Com- 
 munion shall be administered upon principal feast-days, some- 
 times by the ]'i.sho)i, if lie be present, and sometimes by the 
 Dean, and at sometimes by a Canon or Prebendary, the Prin- 
 cipal Minister using a decent Cope, and being assisted with 
 
 * This Rubric is illustrated by the fdlowing passages from the Lay Folks' 
 Mass Book: — 
 
 " Tlie prest bigynnes ollice of iiiesse. 
 Or eilis he si;in<lcs turnande his boke 
 At tho south auter noke. 
 
 Til deken or prest tho gospel rede. 
 Stonde up then and take code liede ; 
 For then the jtrest llyttes his boke 
 North to that other auter noke." 
 But at the " Sursum Corda ; "— 
 
 "The prest will after in tliat place 
 Reiiiow him a litel space. 
 Till he come to the auter myddis." 
 
 [Lull Folks' Mass Hook, E. E. T. Soc, cd. pp. 10, 10, 2i''.] 
 
 * Objections are sometimes raised against the Celebrant's "turning his 
 back to the people," ns if it were a gesture that is disrespectful to them. 
 The objection is too vulgar and puerile to need more than a notice that it 
 has not been overlooked.
 
 36o 
 
 an 3lntrotiuction to tfjc liturgp. 
 
 the Gospeller and Epistler agreeably according to the Ad- 
 vertisements published Anno 7 Eliz. ..." 
 
 So also they are spoken of by Bishop Cosin in the Rubric 
 proposed by him instead of that now standing before the 
 Nicene Creed, and which is printed at p. 374 in the foot- 
 notes. 
 
 The Ornaments Rubric, which regulates the dress of the 
 Celebrant, regulates also that of his assisting clergy ; and it 
 is illustrated by the Rubric of 1549 : "And ii'here there he 
 many Priests or Deacons, there so man;/ shall be ready to help 
 the, priest in the ministration as shall be requisite; and shall 
 have vpon them likewise the i-estures appointed for their minis- 
 try, that is to saif, albes n-ith ttinicles." The tuuicle or tunic is 
 a loose coat with hanging sleeves, to be made of the same 
 material and colour as the chasuble of the Celebrant. [See p. 
 SO.] That of the Deacon or Gospeller is called in the old 
 Rubrics a Dalmatic. 
 
 The ordinary places for the assistants of the Celebrant are 
 on the steps of the Altar, behind him and on either side, tlie 
 Sub-Deacon or Epistler reading the Epistle from his place, 
 two steps below the footpace of the Altar on the south side, 
 and the Deacon or Gospeller from his, which is one step below 
 the footpace on the north side. Into further details of their 
 ministrations at the Holy Communion it is unnecessary to 
 enter. ' 
 
 § The Hour for the Celebration of the Holy Communion. 
 
 In the early and unsettled age of the Church, there was no 
 restriction as to the hours during which it was proper to have 
 public celebrations of the Holy Communion. As Christian 
 worship (which consisted almost entirely of this rite) was 
 offered up in the upper chambers of dwelling-houses, or in 
 the " caves and dens of the earth." which were to be found in 
 such places as the catacombs, because it was impossible to do 
 so otherwise than in secret, even so it was offered up at such 
 times as the necessities of Christians demanded, by day or 
 night ; and generally, no duubt. during the hours of darkness. 
 So, in tile Apostolic period, Pliny wrote to Trajan that the 
 Christians held their assemblies before daybreak ; and Ter- 
 tuUian, a century later, gives the true force to the heathen 
 writer's testimony when he says, "The Sacrament of the 
 Eucharist commanded by our Lord at the time of Supper, 
 and to all, we receive even at our meetings before daybreak." 
 [Tertull. de C'oron. iii. ] St. Cyprian, in his sixty-third 
 epistle, written A.D. 253, gives a reason why the Holy Com- 
 munion w.as celebrated by the Church in the morning, although 
 instituted by our Lord at night. "It behoved Christ," he 
 says, "to offer at the evening of the day, that the very hour 
 of the Sacrifice might intim.ate the setting and evening of the 
 world, as it is written in Exodus, ' And the whole assembly 
 of the congregation of Israel shall kill it in the evening.' 
 And again in the Ps.alms, ' Let the lifting up of my hands be 
 an Evening S.acrifice. ' But we celebrate the resurrection of 
 the Lord in the morning." [Cypr. Ep. Ixiii. 13] St. 
 Augustine was consulted as to an evening celebration on the 
 fifth day in Holy Week, that is. Maundy Thursday, and he 
 very distinctly speaks of the general j)ractice of the Church 
 at all times as that of morning celebrations, giving a similar 
 reason to that given by St. Cyprian ; but he permits an 
 
 1 The following Rubric of the Sjirum Communion Office contains so mucli 
 that is of illustrative value, that it is printed witiiout abbreviation :— 
 
 *' His finitis, et Officio missEe inehoato, cum jtost Offlciuni Gloria Patrl 
 incipitur, tunc accedant ministri ad Altaro ordinatini, primo ccroferarii duo 
 pariter incedentes, deinde thuribularii, post subdiaconus, exinde diaconus, 
 post eum sacerdos ; diacono et subdiacono casulis indutis, scilicet quotidie 
 per Adventum et a Septuagesima usque ad Coenam Domini, quando de 
 temporal! dicitur missa, nisi in vigiliis et Quatuor temporibus, manus tamen 
 ad modum saccrdotis non habentibus ; caiteris vero ministris. scilicet cero- 
 ferariis, thurihulariis et acolyto, in albis cum amictibus exsistentibus. In 
 aliis vero temporibus anni, quando de temporali dicitur missa, et in festis 
 sanctorum totius anni, utaiitur diaconus et subdiaconus dalmaticis et 
 tunicis, nisi in vigiliis et Quatuor temporibus, et nisi in vigilia Pascbfe et 
 Pentecostes, et Nativitatis Domini, si in Dominica contigerit, et excepto 
 .jejunio QuatiKir temporam quod celebratur in hebdomada Pentecostes ; 
 tunc dalmaticis et tunicis indui debent. In die Parasceves et in Rogationi- 
 bus ad mis.sam jejuuii et proccssionis et in missis dominicalibus et sanc- 
 torum qu.-E in capitulo dicuntur ; tunc enim albis cum amictibus utantur; 
 ita tamen quod in tempore Paschali de quocnnque dicitur missa, nisi in 
 Inventione .sanctse crucis, utantur ministri altaris vestimentis albis ad 
 missam. Similiter fiat in festn Annunciatinnis Beata; M.irisc, et in Con- 
 ceptione ejusdem, et in utroqnc fcsto .sancti Michaelis et in fcsto sancti 
 Johannis apostoli in hebdomada Nativitatis Domini et per octavas et in 
 octavis Assumptionis et Nativitatis beata? Slaria et in commemorationibus 
 ejusdem per totum annum et i>er octavas et in octivis Dedicationis ecclesia'. 
 Rubeis vero utantur vestimentis omnibus Dominicis per annum extra 
 tempus Paschse, qnando de Dominica agitur, et in quarta feria in Capite 
 jejunii et in Ccena Domini et in utroque festo sanctje Crucis, in quolibet 
 fcsto martyrum apostolorum et evangelistarum extra tempus Paschm. In 
 omnibus autem festis unius coiifessoris vel plurimorum confessorum, 
 utantur vestimentis crocei colons." 
 
 evening celebration on that day for the Communion of those 
 who could continue their fast so long, as well as the morning 
 one for those who could not. [Aug. Ep. cxviii. ad Janiiar.] 
 Precisely the same rule is laid down by the third Council of 
 Carthage [a.d. 397], which ordained in its twenty -ninth 
 Canon, "that the Sacrament of the Altar is not to be cele- 
 brated but by fasting men, the one anniversary day being 
 excepted on which was instituted the Supper of the Lord : 
 for if commendation is to be made of any departed, whether 
 of bishops, or of clergy, or of others, after noon, let it be done 
 with prayers only, if they who make it shall already be found 
 to have dined." 
 
 ilany later testimonies might be added, shewing that the 
 practice of the Church was always to celebrate the Holy Com- 
 munion early in the day, and at the least before the principal 
 meal was eaten. Some early writers appear even to enjoin 
 the rule observed in later times, that it should be celebrated 
 and received before any food whatever had been taken on 
 that day." 
 
 Anotiier established rule of the later Church is, that the 
 Holy Communion should not be celebrated until after some 
 other Office has been said. "Potest coUigi," says Lyndwood 
 [iii. 23], "rpiod in festo Natalis Domini celebraturus primam 
 Jlissam, qu^ solet cantari ante Laudes, debet prius perficere 
 ilatutinas et Primam." 
 
 The same rule is to be found in the decrees of several 
 diocesan synods of the Church of England, as, e.jr. in that of 
 Norwich [a.d. 1257], which ordered "quod nuUus sacerdos 
 celebret, quousque Prima canonice sit completa. " 
 
 The ancient liour appears to be indicated by St. Gregory of 
 Tours, when he writes, in the life of St. Nicetius, " Hora 
 tertia cum populns ad Missarum solemnia conveniret. " The 
 same hour is named by St. Gregory the Great, in his thirtj'- 
 seventli homily on the Gospels, wliere he speaks of a bishop 
 who ' ' oblaturus sacrificium ad horam tertiam venerat. " This 
 hour is found appointed in the rules of some religious com- 
 munities [Maskell, Ane. Lit. 154], and was observed in the 
 Catliedral of Durham, of which Davies writes, "At nine of 
 the clocke ther rong a bell to masse, called the Chapter 
 masse." [Biles of Durham, p. 82.] Tliat nine o'clock in the 
 morning in mediieval times represented a later hour of the 
 day tlian it does in the present age is evident ; yet it is 
 clear, beyond all doubt, that it has been the constant rule of 
 the Church of England to celebrate tlie Holy Communion 
 before the middle of the day, and after Mattins. 
 
 § The Frequency icith which the Holy Communion should be 
 celebrated. 
 
 In the first fervour and joy of their Pentecostal life the dis- 
 ciples of our Lord " continued daily with one accord in the 
 Temple " observing the hours of prayer, and daily also cele- 
 brated the Holy Communion in one or other of their private 
 assembling-places, "breaking bread from house to house." 
 [Acts ii. 46.] Holy Scripture gives us no further indication 
 whether a daily Communion became the established habit of 
 the Church ; but it seems to have been so invariable a feature 
 of primitive Christian worship that there is hardly any room 
 to doubt its having become so. It must have been such a 
 habit which led the early Fathers to write as they did of the 
 "daily bread" in the Lord's Prayer, meaning the Gift 
 bestowed in the Holy Eucharist ; calling it the "supersub- 
 stantial Bread " with St. Cyril of Jerusalem [Cyril, Catech. 
 Led. xxiii. 15], or, witli TertuUian, the "Bread which is the 
 Word of the living God which cometh down from Heaven. " 
 [Tertull. de (Jrat. vi.] St. Cyprian speaks of it in direct 
 terms as a familiar habit of the Church of his day, "... It 
 will be tlie especial honour and glory of our Episcopate to 
 have given peace to Martyrs ; so that we who, as priests, 
 daily celebrate the Sacrifices of God, shall prepare victims 
 for God as well as oblations." [Cypr. Ep. Ivii. 2, "hostias 
 
 - So St. Augustine in tlie Epistle to Januarius, previously quoted, writes 
 as follows ; " It plainly ai>pcars tliat when the disciples first rct-eived the 
 Lord's Body and Blood, they did not receive it fasting. Ought it then to 
 be a matter of reproach to tlie Catholic Church that this Sacrament has ever 
 been received fasting? For it seemed good to tlie Holy Ghost that for the 
 honour of so great a Sacrament the Lord's Body and Blood should enter 
 the Christian's mouth before other food. Since it is for this reason that 
 .such a custom is kept throughout the world. And though the Lord gave 
 It after meat, yet the brethren ought not to assemble to receive that Sacra- 
 ment after dinner or supper, nor mix It up with their meals, us they did 
 whom St. Paul reproves and con-ects. For the Saviour, in order raore 
 earnestly to recommend the depth of that Mystery, wished, as He was 
 going away from His disciples to His Passion, to fix It in their hearts as 
 His last .act. And He left no directions as to the future order, that He 
 might reserve It for the .\postles to do, to whom He was about to commit 
 the Churches. For had He commanded that It sh<mld be always received 
 after other food, no one, I believe, would have altered that custom."
 
 9n 31ntroDuction to tfjc liturgp. 
 
 ^61 
 
 Deo et victimas prsparemus."] The same writer also says, 
 "This Bread we pray that it be given us day by day, lest we 
 who are in Clirist, and who daily receive tlie Eucharist for 
 food of salvation, should by tlie admission of any grievous 
 crime . . . ." [Cypr. de Oral. Dom. xiii.] The words of 
 St. Augustine shew, however, that there was not one rigid 
 and uniform rule on this subject; for he says, "The Sacra- 
 ment of this thing, that is, of the unity of the Body and 
 Blood of Christ, in some places every da}', in some places at 
 certain intervals of days, is on the Lord's Table prepared, 
 and from the Lord's Table is taken." [Aug. in Joan. vi. 54.] 
 He also writes elsewhere, "I neither praise nor blame those 
 who receive the Holy Communion daily, but I exhort all to 
 receive it on the Lord's Days." 
 
 In the ancient Lectionary of St. Jerome, and in the Sacra- 
 mentaries, provision is made for celebrations on every day at 
 the more sacred seasons of the year ; and, in general, on 
 Wednesdays and Fridays at other times ; and tliis also is the 
 case with the Salisbury Missal, which during a large part of 
 the year has Epistles, Gospels, etc., for several or all of the 
 week-days. Bnt no canon of the Church of England exists 
 imposing daily celebration as a rule on the English Clergj', 
 although the rule as to Sunday was strict and definite. 
 Nevertheless, it is certain that daily celebration Mas the 
 practice of the Clergy ; and probably few, if any, exceptions 
 can be proved in medioeval times. 
 
 In the Prayer Book of 1549 provision was made for daily 
 public celebrations, in a Rubric before the first Exhortation, 
 as follows : "IT In cathedral c/iinvlies, or other places where 
 there is daily Communion, it shall be sufficient to recul this 
 Exhortation above written once in a month. And in parish 
 churches, upon the uvek-dai/s, it may he IcJ't unsaid." Tlie 
 Post-commuuion sentences were also directed "to be said or 
 sung, everij dai/ one, after the Holy Communion ; " and in the 
 end of the Service is a Rubric permitting tlie omission of the 
 Gloria in Excelsis, the Creed, the Homily, and the Exhorta- 
 tion, " irhen the Holy Communion is celebrate on the tcork'- 
 day." One of the final Rubrics also directs that after the 
 Litany has been said on Wednesdays and Fridays, preparation 
 
 shall be made to celebrate the Holy Communion, " the Priest 
 shall pid upon him a jilain alhe or surplice, with a cope, and 
 say all things at the Altar {appointed to be said at the celebration 
 of the Lord's Snppei'), until after the Offertory," when, if there 
 were no Communicants, he was to dismiss the people with a 
 Collect and " the accustomed blessing." "And the same order 
 shall be used," it is added, "all other days whensoever the 
 people be customahly assembled to pray in the church, and none 
 disposed to communicate ivith the Priest." These rules were 
 in 1552 condensed into the Rubric, which (with the word 
 "Colleges" added) now stands at the end of the Service: 
 "And in cathedral and collegiate churches, where be many 
 Priests and Deacons, they shall all receive the Communion with 
 the Minister every Sunday at the least, except they have a reason- 
 able cause to the contrary." The Rubrics respecting Collects, 
 Epistles, and Gospels, and Proper Prefaces, will shew that 
 provision is made for the celebration of the Holy Communion 
 on any day of the week, and that, at least at certain solemn 
 seasons, such frequent celebrations are plainly contemplated. 
 After the great Rebellion frecjuent Communions were urged 
 by all our pious Divines, Sparrow, Jeremy Taylor, and 
 Beveridge advocating its daily celebration. Dean Grenville 
 of Durham used most energetic endeavours, under the sanction 
 of Archbishop Sancroft, to get the weekly celebration properly 
 restored in all cathedrals, and, happily, there have been few 
 in which the habit has since been dropped. 
 
 The conclusion to be drawn from these evidences of the 
 rule and practice of the Church of England is, that while 
 regular Sunday celebrations of the Holy Communion are the 
 undoubted rule for every Church, provision is also made for 
 more frequent, and even daily celebrations in cathedral 
 churches, and wherever reasons of pious expediency make 
 them desirable. The object of every celebration being two- 
 fold, first, an offering of the Holy Eucharist, and, secondly, 
 a Communion ; the frequency of them between Sunday and 
 .Sunday can never, in the abstract, be without justification ; 
 and may, in particular circumstances, become a great spiritual 
 necessity and privilege, to the Church at large, to a particular 
 parish, and to individual Communicants. 
 
 APPENDIX. 
 
 [I.] 
 
 THE ANCIENT LITURGY OF THE CHURCH OF ENG- 
 LAND, ACCORDING TO THE USE OF SARUM. 
 
 The Priest, having first confessed and received Absolution. 
 said the Hymn, " Veni, Creator," whilst putting on the holy 
 vestments, and then the Collect, " Deus, cui omne cor patet, " 
 Ps. xliii. Judica me, with the Antiphon, " Introibo ad altare 
 Dei, ad Deum qui Uetificat juventutem meani ; " followed by 
 "Kyrie," "Pater noster, " and "Ave Maria." All this, 
 apparently, was done in the Sacristy. 
 
 The "Ofiicium," or Introit, having been begun, the Priest 
 proceeded "ad gradum Altaris," and there (with the Deacon 
 on the right and the Sub-deacon on the left siile of the Altar) 
 said "Confitcor," etc.; to which they responded with 
 " Misereatur, " etc. Then they said the " Confiteor, " and the 
 Priest responded with " Misereatur," and " Absolutionem. " 
 
 He then kissed the Deacon and Sub-dc.acon, saying, " Habete 
 osculum paeis et dilectionis, ut apti sitis sacrosancto altari, 
 ad perliciendum ofiicia Divina;'' .and then going up to the 
 Altar, and standing before the midst of it, said secretly, ' ' Take 
 from us, we beseech Thee, Lord, all our iniquities, that we 
 m.ay with pure minds enter in unto the Holy of Holies. 
 Through Christ our Lord." He then signed himself with the 
 cross in his forehead, saying, " In the Name of the Father, 
 and of the Son, and of the Holy Ghost. Amen." 
 
 Then, taking the censer from the Deacon, he censed the 
 Altar in the middle and at each horn, and gave it back to the 
 Deacon, who censed him. 
 
 All this was done during the singing of the Introit by the 
 Choir. Then, after " Kyrie Elcison," etc., the Priest, stand- 
 ing before the midst of the Altar, precented the "(iloria in 
 excelsis Deo ; " .after which he returned to the ' ' dexter horn " 
 of the Altar; for according to Sarum Use, the Priest, h.aviiig 
 gone to the "dexter horn" after the "Aufcr a nobi.-!," ro- 
 mained there until the Epistle, or, if assisted by Epistoler and 
 
 Gospeller, until the Creed, excepting only when he had to 
 precent the "Gloria in Excelsis. " ' 
 
 Then the Priest, having crossed himself on the forehead, 
 turned to the People with f'. The Lord be with you. I^. 
 And with thy spirit. Then, turning to the Altar, he said the 
 Collect. 
 
 The Sub-deacon then going from the Altar through the 
 Choir, read the Epistle, sometimes from a pulpit, sometimes 
 from the step of the Choir ; after which the Gradale, and 
 Alleluia, and sometimes a Sequence or Tractus were sung. 
 
 Then the Deacon, having first censed the middle of the 
 Altar, went down through the Choir, preceded by the two 
 taper-bearers and the censer-bearer, and read the Gospel from 
 the same place from which the Epistle had been read, the 
 Sub-deacon liolding the Book, the taper-bearers one on each 
 side, and the censer-bearer behind him. After the announce- 
 ment of the Gospel the Choir turned to the Altar and sang 
 " Glory be to Thee, Lord ; " but during the reading of the 
 Gospel they turned towards the reader. The Gospel finished, 
 the Deacon kissed the Book, and taking it from the Sub- 
 deacon, carried it back in front of liis breast, and the Priest, 
 moving to the midst of the Altar, precented the first words 
 of the Creed, "I believe in one God." The Sarum Use directs 
 the Choir to turn to the Altar .at the Creed, and to bow, [1] at 
 " And was incarnate ; " [2] at ' ' And was made man ; " [3] at 
 "And was crucified." 
 
 After the Creed, tlie Priest, saying first, " The Lord lie 
 with you," said the "Oflfertory," which consisted of a few 
 verses of Holy Scripture, most frequently from the Psalms. 
 
 After the " Offertory " the Deacon handed to the Priest the 
 Chalice containing wine and water, and upon it the Paten 
 containing some bread. The Priest then raised the Chalice 
 slightly in both h.ands, "offerens sacrilicium Domino," and 
 saying the pr.ayer, " Suscipe, .S.ancta Trinit.as, li.anc oblationem 
 
 1 The "Glori.a in Excelsis'* was not said during Advent, nor from 
 Septuagesima In Raster Eve.
 
 362 
 
 9n 3lntromiction to tf)e ILiturgp. 
 
 quam ego indignus peccator offero in honore tuo, beatse 
 JIarioe et omnium Sanctorum tuonim, pro peccatis et oflfen- 
 sionibus meis : et pro salute vivorum et requie omnium 
 liilelium defuuctorum. In Nomiue Patris et Filii et Spiritus 
 Sancti acceptum sit omnipotenti Deo lioc sacrificium novum." 
 He tlieii replaced the Chalice and Paten and Bread upon the 
 Altar, and covered them with the Corporale ; and taking the 
 censer from the Deacon, censed the oblations, saj'ing, "Let my 
 praj'er, Lord, be set forth in Thy sight as the incense. " Then 
 the Deacon censed the Priest, and an acolyte censed the Choir. 
 Then the Priest going to the "right horn" of the Altar 
 waslied his hands, saying, "Cleanse me, Lord, from all 
 defilement of mind and body, that I may be able with purity 
 to fulfil tlie holy work of the Lord." Then, returning to the 
 midst of the Altar, he bowed, and said, " In the spirit of 
 humility and with contrite hearts may we be accepted of 
 Thee, Lord ; and may our oli'ering be so made in Thy sight 
 that it may be accepted of Thee this day, and may please 
 Thee, Lord my God." 
 
 Tlien, crossing himself "In the Name," etc., and turning to 
 the People, he said, " Pray, brethren and sisters, for me, that 
 this my sacrifice, which is also equally yours, may be accepted 
 by our Lord God :" and the Clerks answered, "The grace of 
 the Holy Spirit enlighten thy heart and thy lips, and the Lord 
 graciously accept this sacrifice of praise at thy hands for our 
 sins and offences." 
 
 Turning back to the Altar, the Priest then said the ' ' Secreta?, " 
 corresponding in number to the Collects said before the Epistle; 
 and again saluting the People with "The Lord be with you," 
 began the Anaphora, or more solemn part of the Communion 
 Service, wliich was as follows : — 
 Priest. Lift up your hearts. 
 Answer. We lift them up unto the Lord. 
 Priest. Let us give thanks unto our Lord God. 
 Answer. It is meet and riglit so to do. 
 
 Priest. It is very meet, right, and our boundeu duty, that 
 we should at all times, and in all places, give thanks unto 
 Thee, Lord, holy Father, Almighty everlasting God : 
 through Christ our Lord. Tlirough Whom the Angels praise 
 Thy JIajesty, Dominions adore Thee, and Powers tremble 
 before Thee. The Heavens, and all the Hosts of them, and the 
 blessed Seraphim, togetlier in united exultation pr-aise Thee. 
 With whom we pray that Thou wouldst command our voices 
 also to be admitted, evermore humbly praising Thee and say- 
 ing : 
 
 Holy, Holy, Holy, Lord God of Hosts : heaven and earth 
 
 are full of Thy glory ; Hosanna in the highest. Blessed is He 
 
 that Cometh in the Name of the Lord ; Hosanna in the highest. 
 
 \^Then iininediafeh/, joinimj his hands and raisin'j his ei/es, he 
 
 heijan the Canon of the Mass, asfolloics,] 
 
 Most merciful Father, we lunnbly beseech Thee, through 
 Jesus Christ Thy Son our Lord, that Thou wouldest accept 
 and bless these gi-J-fts, these oflfer-J-ings, these ho+ly unde- 
 filed sacrifices. 
 
 Which, before all things, we offer unto Thee for Thy holy 
 Catholic Church, which do Thou vouchsafe to keep in peace 
 and unity, and to rule and govern it throughout the world, 
 as also Thy servant N. our Pope, and N. our Bishop, and N. 
 our King, and all orthodox believers of the Catholic and 
 Apostolic Faith. 
 
 Remember, Lord, Thy servants and Thy handmaidens, 
 N. and N., and all here present, whose faitli and devotion are 
 known unto Thee : for whom we offer unto Thee, and who 
 themselves also do offer unto Thee, this sacrifice of praise for 
 themselves and all their friends, for the redemjition of their 
 own souls and the hope of their own salvation and deliver- 
 ance, and who pay their vows to Thee, the eternal, living, 
 and true God : 
 
 In communion with, and having in devout remembrance, 
 first, the glorious and Ever- Virgin Mary, Mother of Jesus 
 Christ our Lord and God, as well as also Thy blessed Apostles 
 and Martyrs, Peter, Paul, Andrew, James, John, Thomas, 
 James, Philip, Bartholomew, Mattliew, Simon, and Thad- 
 diEus : Linus, C'letus, Clemens, Sixtus, Cornelius, Cyprian, 
 Laurence, Chrysogonus, John and Paul, Cosmas and Damiau ; 
 and all Thy Saints : by whose merits and prayers do Thou 
 grant, that we may evermore be defended by the help of Thy 
 protection. Through the same Christ our Lord. Amen. 
 
 This oblation therefore of us Thy humble servants, as well 
 as of Thy whole family, we pray that Thou, Lord, wouldest 
 favourably receive ; and wouldest dispose our days in Tliy 
 peace, and deliver us from eternal damnation, and make us 
 to be numbered with the flock of Thine elect. Through 
 Christ our Lord. Amen. 
 
 Which oblation do Thou, God Almighty, vouchsafe to 
 make altogether bles-f sed, me-J-et, and ri-l-ght, reasonable, 
 and acceiJtahle, that to us it may become the Bo-I-dy and 
 lUo-I-od of Thy most dearly beloved Sou, our Lord Jesus 
 Christ. [Hire the Priest raised the Host, saying,] 
 
 Who the day before He suffered, took bread into His holy 
 and venerable hands, and lifting up His eyes to heaven, [here 
 he raised his eyes,] to Thee, God, His Father Almighty, and 
 giving thanks to Thee, He bles-J-sed, and brake it, and [here 
 he toKched the Host] gave it to His disciples, saying. Take and 
 eat ye all of this, For this is My Body, [^t/ter these words 
 the Priest bowr.d himself towards the Host, and then raised it 
 above his forehead that it might be see7> by the pco2>le, and then 
 reverently replaced it in front of the Chalice. He then uncovered 
 the Chalice, and taking it in his hands, said,"] 
 
 In like manner after they had supped, taking also this 
 noble cup into His holy and venerable hnnds, and giving 
 tliauks to Thee, He bles-J-sed it, and gave it to His disciples, 
 saying. Take and drink ye all of this. [Jlcre he raised the 
 Chalice slightly, saying,] 
 
 For this is the cup of My Blood of the new and everlasting 
 covenant, the mystery of faith, which shall be shed for you 
 and for many for the remission of sins. [Here he raised the 
 Chalice to his breast, or above his head, .saying,] 
 
 As oft as ye shall do this, j'e shall do it in remembrance of 
 Me. [Here he replaced the Chalice on the Altar, and covered 
 it.] 
 
 Wherefore, Lord, in memory of the same Thy Son Christ 
 our Lord and Ciod, of His blessed Passion as well as of His 
 Resurrection from the grave and glorious Ascension into 
 Heaven, we Thy servants, and also Tliy holy people, offer to 
 Thine illustrious Majesty of Thine own gifts which Thou 
 hast given, a pu-}-re offering, an ho-fly offering, an uude-}- tiled 
 offering, even the holy bre-J-ad of eternal life, and the c+up 
 of everlasting salvation. 
 
 Upon whicli vouchsafe to look with favourable and propi- 
 tious countenance, and to accept, as Thou vouchsafedst to 
 accept the gifts of Thy righteous servant Abel, and the Sacri- 
 fice of our Patriarch Abraham, and that which Thy High 
 Priest Melchisedech offered unto Thee, a holy sacrifice, an 
 offering undefiled. 
 
 We humbly beseech Thee, Almighty God, comm.iud these 
 to be carrieil by the hands of Thy holy angel to Thine altar 
 on high, in the sight of Thy Divine Majesty, that as many of 
 us as by partaking of this Altar have received the holy Body 
 and Blood of Thy Son, may be fulfilled with Thy grace and 
 heavenly benediction. Through the same Christ our Lord. 
 Amen. 
 
 Remember also, Lord, the souls of Thy servants and 
 handmaids N. and N. who have gone before us with the sign 
 of faith, and now do sleep in the sleep of peace ; to them, 
 Lord, and to all that are at rest in Christ, grant, we beseech 
 Thee, a place of refreshment, of light and peace. Through 
 the same Christ our Lord. Amen. 
 
 To us sinners also Thy servants, who trust in the multi- 
 tude of Thy mercies, vouchsafe to give some portion and 
 fellowship with Thy holy Apostles and Martyrs, with John, 
 Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcel- 
 linus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, 
 Cecilia, Anastasia, and with all Thy Saints, into whose 
 company do Thou, we beseech Thee, admit us, not weighing 
 our merits, but pardoning our offences. Through Christ our 
 Lord. 
 
 Through Whom, O Lord, Thou evermore Greatest all these 
 good things, sancti -ffiest, quicken-fest, bless-fest them, and 
 givest them to us. 
 
 Through Hi-}-m, and with Hi■^m, and in Hi-J-m, in the 
 unity of the Holy-I-Cihost, all honour and glory be unto Thee, 
 God, the Father Al-^raighty, world without end. Amen. 
 
 Let us pray. 
 
 Taught by His wholesome precepts, and guided by His 
 Divine instruction, we are bold to say : 
 
 [Here the Deacon took the Paten, and, standing on the right 
 of the Priest, raised it up on high uncovered, and held it so, to 
 ■the words. Grant, of Thy mercy, peace in our days. 
 
 The Priest meantime raising his hands, said,] 
 
 Our Father, etc. 
 
 Choir. But deliver us from evil. 
 
 Priest, secretly. Amen. 
 
 Deliver us, we beseech Thee, O Lord, from all evils, past, 
 present, and future : and, the blessed and glorious and Ever- 
 Virgin Mary, the Mother of God, and Thy blessed Apostles, 
 Peter and Paul and Andrew, and all Thy Saints, interceding 
 for us,
 
 9n 3lntroDuction to tU liturgp. 
 
 363 
 
 [Here the Deacon gave the Paten to the Priest, who, first 
 vuxking the sign of the Cross u'ith it in front of himself, placed 
 il on the Altar, saying,] 
 
 Grant of Thy mercy peace in our days, that we being aided 
 by the help of Thy mercy, may evermore be both free from 
 sin, and also secure from all disturbance. 
 
 [Here the Priest uncovered the Chalice, and, howing reverently, 
 took the Host, and, holding it vnth his thumbs and forefingers 
 over the Chalice, broke it into thi-ee parts; saying, at the first 
 breaking, ] 
 
 Through the same Thy Son, Jesus Christ our Lord. 
 
 At the second. 
 
 Who liveth and reigneth with Thee, in the unity of the 
 Holy Ghost, ever one God. 
 
 And then, holding tivo 2>ortions in his left hand, and the third 
 in his right hand over the top of the Chalice, aloud. 
 
 World without end. 
 
 Choir. Amen. 
 
 Priest. The peace of the Lord-1-be with-f you ever-1-more. 
 
 Choir. And with thy spirit. 
 
 [I'hcn the Priest, with the Deacon and Sub-deacon, said,] 
 
 O Lamb of God, That takest away the sins of the world : 
 Have mercy upon us. 
 
 O Lamb of God, That takest away the sins of the world : 
 Have mercy upon us. 
 
 Lamb of God, That takest away the sins of the world : 
 Grant us Thy peace. 
 
 Or, in Masses for the departed, 
 
 O Lamb of God, That takest away the sins of the world : 
 Grant them rest. 
 
 Adding eternal at the third repetition. 
 
 [Then the Priest dipped the third portion of the Host into the 
 sacrament of the blood, making the sign of the Cross, and saying,] 
 
 May this ho-{-ly commingling of the Body and Blood of our 
 Lord Jesus Christ be to me and to all who receive it health of 
 mind and body, and a healthful preparation towards the 
 attainment of everlasting life. Tlirough the same Christ our 
 Lord. Amen. 
 
 [Before giving the Peace, the Priest said,] 
 
 O Lord, holy Father, Almighty everlasting God, Grant me 
 so worthily to receive this holy Body and Blood of Thy Sou 
 Jesus Christ our Lord, that I may thereby receive the remis- 
 sion of all my sins, and be filled with Thy Holy Ghost, and 
 have Thy peace ; for Thou art God alone, aud beside Thee 
 there is none else. Whose glorious kingdom and dominion 
 endureth evermore, world without end. Amen. 
 
 Priest, to the Deacon. Peace be to thee, and to the Church 
 of God. 
 
 Answer. And with thy spirit. 
 
 [Before communicating, the Priest, holding the Host with both 
 haruls, said these jirivale prayers:] 
 
 God the Father, the source and origin of all goodness. 
 Who moved by pity didst will that Thine Only-begotten 
 should descend to the lower parts of the earth and take flesh, 
 which I unworthy hold here in my hands, [howing to the Host,] 
 I adore Thee, I glorify Thee, I praise Thee with the whole 
 intention of my mind and heart, and pray that Thou wouldeat 
 not forsake us Tliy servants, but wouldest forgive our sins, 
 tliat wo may be able to serve Thee, the only living aud true 
 God, with pure heart and chaste body. Through the same 
 Christ our Lord. Amen. 
 
 O Lord Jesu Christ, Son of the living God, Who by the 
 will of the Father and the co-operation of the Holy Ghost, 
 hast by Thy death given life unto the world : Deliver me, I 
 beseech Thee, by this Thy holy Boily and Blood from all my 
 iniquities and from all evils ; and make me to be always 
 obeilient unto Thy commandments, .and suffer me not to be 
 separated from Thee for ever, O Saviour of the world. Who 
 witli the Father and the same Holy (ihost livest and reignest 
 ever one God, world without end. Amen. 
 
 May the sacrament of Thy Body and Blood, Lord Jesu 
 Christ, which, although unworthy, I receive, be not unto me 
 for judgement and comlemnation : but of Thy pity be profit- 
 able unto me for salv.ation both of body and soul. Amen. 
 
 [Then with an act of humble reverence he said, before receiv- 
 ing-] 
 
 Hail evennore, most holy Flesh of Christ, to me before and 
 above all things the sum of delight. May the Body of our 
 Lord Jesus Christ be unto me a sinner the way aud the life. 
 
 In the Na-l-me of the Father, and of the Son, and of the 
 Holy Ghost. Amen. 
 
 [Here he took the Body, first making a Cross with it before his 
 mouth. Then with humble reverence and devotion towards the 
 Blood, he said:] 
 
 Hail evermore, heavenly drink of Jesus' Blood, to me before 
 and above all things the sum of delight. May the Body and 
 Blood of our Lord Jesus Christ be profitable to me a sinner 
 for an everlasting remedy unto eternal life. Amen. 
 
 In the Na-i-me of the Father, aud of the Son, and of the 
 Holy Ghost. Amen. 
 
 [Here he took the Blood ; and then bending himself, said with 
 devotion the following prayer:] 
 
 I yield Thee thanks, Lord, holy Fatlier, Almighty ever- 
 lasting God, Who hast refreshed me with the most holy Body 
 and Blood of Tliy Son our Lord Jesus Christ; and I pray that 
 this sacrament of our salvation, which I, an unworthy sinner, 
 have received, may not come into judgement or condemnation 
 against me according to my deserts, but may be for the 
 advancement of my soul and body unto life eternal. Amen. 
 
 [Then followed immediately the cleansing of the vessels, the 
 Priest carrying the Chalice to the "dexter horn" of the Altar, 
 and the Sub-deacon }>ouring in the wine and water. After this 
 the folloioing prayers were said,] 
 
 That which outwardly with our mouth we have taken, 
 grant. Lord, we may with pure mind inwardly receive ; and 
 may the gift vouchsafed in this Ufe be to us a healing remedy 
 unto that which is to come. 
 
 Lord, may this communion cleanse us from sin, and make 
 us partakers of Thy heavenly blessings. 
 
 [The Priest then washed his hands, the Deacon in the mean- 
 time folding the Corporals. After which the Priest with his 
 assistants said the " Commnnio," {usually a verse from a 
 Psalm,) and after that the Post-communion Collect or Collects, 
 followed by the "Ite, missa est " to mark the conclusion of the 
 service. He then, standing btfore the midst of the Altar, with 
 his body inclined and his hands joined, said secretly,] 
 
 O Holy Trinity, may this my humble duty and service be 
 pleasing unto Thee : and gi-ant that this sacrifice which I un- 
 worthy have offered before the eyes of Thy Majesty, may of 
 Tliy mercy be favourably accepted by Thee, for myself and 
 for all those for whom I have offered it : Who livest and 
 reignest, ever one God, world without end. Amen. 
 
 [This done, he raised himself signed the Cross upon his fore- 
 head, with the words. In the Name, etc., and left the Altar, 
 saying, as he went, the first fourteen verses of the Gospel accord- 
 ing to St. John. ] 
 
 [IL] 
 
 THE ORDER OF THE COMMUNION COMBINED WITH 
 THE PRECEDING LITURGY IN A.D. 1547. 
 
 This begins with an exhortation or warning to be given 
 "by the Parson, Vicar, or Curate " to the Parishioners on 
 "the next Sundaj' or Holyday, or at the least one day before 
 he shall minister the Communion." This is nearly ideutical 
 with the first Exhortation in the Prayer Book. There is 
 then the following Rubric, which shews clearly the purpose 
 for which the " Order of Communion " was intended : — 
 
 IT The time of the Communion shall be immediately after that 
 the Priest liimsclf hath received the Sacrament, \vithout the 
 varying of any other rife or ceremony in the ^f(uss (until other 
 order shall be jirovidcd), but as heretofore nstially the Priest 
 hath done tvith the Sacrament of the Body, to prepare, bless, 
 and consecrate so much as will serve the people ; so it shall con- 
 tinue still after the same manner and form, save that he shall 
 bless and con.iecrate the biggest chalice, or some fair and con- 
 venient cup or cups full, of wine with some water put unto it ; 
 and that day, not drink It up all himself, but taking one only 
 sup or draught, leave the re.it upon the A Itar covered, and turn 
 to them that are disposed to be partakers of the Commxinion, 
 and shall thus exhort them as folloiveth. 
 
 The Exhortation which follows is that beginning, "Dearly 
 beloved in the Lord," which is ordered to be used in the 
 Prayer Book, and this was succeeded by the shorter one 
 beginning, "Ye that do truly and earnestly repent. " After 
 this the "Order " proceeded in these words : — 
 
 Then shall a gemral confession be made, in the name of all those 
 that are minded to receive the holy Communion, by one of them, 
 or else by one of the Ministers, or by the Priest himself; all 
 knriiing humbly upon their knees. 
 
 Almighty God, Father of our Lord Jesus Christ, Maker of 
 all things, Judge of all men ; AVe acknowledge and bewail our 
 manifold sins aud wickeiluess, which wc from time to time 
 most grievously have committed, by thought, word, aud 
 deed, against Thy Divine Majesty, provoking most justly Thy
 
 364 
 
 an IntcoQiiction to tbc liturgp. 
 
 wrath and indignation against us. We do earnestly repent, 
 and be heartily sorry for these our misdoings ; the remem- 
 brance of them is grievous unto us ; tlie burtlien of them is 
 intolerable. Have mercy upon us, have mercy upon us, 
 most merciful Father ; for Thy Son our Lord Jesus Christ's 
 sake, forgive us all that is past, and grant that we may ever 
 hereafter serve and please Thee, in newness of Ufe, to the 
 honour and glory of Thy Name ; through Jesus Christ our 
 Lord. Ameu. 
 
 II Thijii shall tlu I'riid stand up, and turnimj hint to the 
 people, say th us : 
 
 Our blessed Lord, Who hath left power to His Church to 
 absolve penitent sinners from their sins, and to restore to the 
 grace of the heavenly Father such as truly believe in Clu-ist ; 
 Have mercy upon you ; pardon and deliver you from all sins ; 
 confirm anil strength you in all goodness ; and bring you to 
 everlasting life. 
 
 IT Then shall the Priest stand up, and turning him to tlie 
 people, say thus : 
 
 Hear wliat comfortable words our Saviour Christ saith to 
 all that truly turn to Him. 
 
 Come uuto Jle all that travail and be heavy loadeu, and I 
 shall refresh you. So God loved the \vorld, that He gave His 
 ouly-begotten Son, to the end tliat all that believe in Hiui 
 should not perish, but have life everlasting. 
 
 Hear also what St. Paul saith. 
 
 This is a true saying, and worthy of all men to be embraced 
 and received, That Jesus Christ came into this world to save 
 sinners. 
 
 Hear also what St. John saith. 
 
 If any man sin, we have an Advocate with the Father, 
 Jesus Christ the righteous : He it is that obtained grace for 
 our sins. 
 
 IT Then shall the Priest hneel down and say, in the name of all 
 them that shall receive the Commtmion, this prayer folloioing : 
 We do not presume to come to this Thy Table (0 merciful 
 Lord) trusting in our own righteousness, but in Thy manifold 
 and great mercies. We be not worthy so much as to gather 
 up the crumbs under Thy Table. But Thou art the same Lord, 
 Whose property is always to have mercy : Grant us therefore, 
 gracious Lord, so to eat the Flesh of Thy dear Son Jesus 
 Christ, and to driuk His Blood, in these holy JSIysteries, that 
 we may continually dwell in Him, and He in us, that our sinful 
 bodies may be made clean by His Body, and our souls washed 
 through His most precious Blood. 
 
 H Then shall the Priest rise, the ]>eople still reverently kneeling, 
 and the Priest shall deliver the Comnmnion, first to the Minis- 
 ters, if any be there present, that they may he ready to help the 
 Priest, and after to the other. And ivhen he doth deliver the 
 Sacrament of the Body of Christ he shall say to every one 
 these words folio winrj. 
 
 The Body of our Lord Jesus Christ, which was given for 
 tliee, preserve thy body unto everlasting life. 
 
 IT And the Priest delivering the Sacrament of the Blood, and 
 giving every one to drink once and no more, shall say. 
 
 The Blood of our Lord Jesus Christ, which was shed for 
 thee, preserve thy soul unto everlasting life. 
 
 ^ If there be a Deacon or other Priest, then shall he follow 
 with the chalice, and as the Priest ministereth the bread, so 
 shall he for more expedition minister the tvine, in form before 
 written. 
 
 ^ Then shall the Priest, turning him to the jxople, let the 
 jieopjle depart w'ith this blessing. 
 
 The peace of God, which passeth all understanding, keep 
 your hearts and minds in the knowledge and love of God, and 
 of His Son Jesus Christ our Lord. 
 
 IT To the which the })eople shall answer. 
 Amen. 
 
 H Note, that the Bread that shall be consecrated shall be such as 
 heretofore hath been accustomed. And every of the said con- 
 secrated Breads shall be broken in tivo pieces, at the least, or 
 more 6// the discretion of the Minister, and so distributed. And 
 men must not think less to be received in part, than in the 
 
 whole, but in each of them the ivholc Body of our Savioxir Jesus 
 Christ. 
 
 IT Note, that if it doth so chance, that the nnne halloiced and 
 consecrate doth not suffice or be enough for them that do take 
 the Communion, the Priest, after the first cup or chalice be 
 emptied, may go again to the Altar, and reverently, and 
 devoutly prepare, and consecrate another, and so the third, 
 or more, likeivise beginning at these words, Simili modo post- 
 quam cienatum est, and ending at these words, qui pro vobie 
 et pro multis etfundetur in remissionem peccatorum, and 
 without any levation or lifting up. 
 
 [IIL] 
 
 THK FIRST VEKNAGULAK LITURGY OF THE 
 CHURCH OF ENGLAND. 
 
 A.I). 1549. 
 The Supper of the Lord, and the Holy Communion, com- 
 monly called the Mass. 
 
 The Priest standing humbly afore the midst of the Altar, 
 shall say the Lord's Prayer, with this Collect. 
 
 Almighty God, uuto Whom all hearts be open, and all 
 desires known, and from Whom no secrets are hid : Cleanse 
 •the thoughts of our hearts, by the inspiration of Thy Holy 
 Spirit : that we may perfectly love Thee, and worthily 
 magnify Thy holy Name : through Christ our Lord. Amen. 
 
 Then shall he say a Psalm appointed for the Introit ; which 
 Psalm ended, the Priest shall say, or else the Clerks shall 
 sing, 
 
 iii. Lord, have mercy upon us. 
 
 iii. Christ, have mercy upon us. 
 
 iii. Lord, have mercy upon us. 
 
 Then the Priest standing at God's board shall begin. 
 
 Glory be to God on high. 
 
 The Clerks. And in earth peace, good will towards men, etc. 
 
 Then the Priest shall turn him to the people, and say. 
 
 The Lord be witli you. 
 7'he Ansioer. And with thy spirit. 
 The Priest. Let us pray. 
 
 I'hen shall follow the Collect of the day, with one of these tivo 
 Collects folloicing for the King. [Collects the same as at 
 present.] 
 
 Tlie Collects ended, the Priest, or he that is appointed, shall read 
 the Epistle, in a place assigned for the purpose, saying. 
 The Epistle of St. Paul, written in the Chapter of 
 
 to the 
 
 The Minister then shall read the Epistle. Jmmediately after 
 the Epistle ended, the Priest, or one appointed to read the 
 Oospel, shall say. 
 
 The holy Gospel, written in the Chapter of 
 
 The Clerks and people shall answer. 
 Glory be to Thee, O Lord. 
 
 The Priest or Deacon then shall read the Gospel: After the 
 Guspcl ended, the Priest shall begin, 
 
 I believe in one God. 
 
 TIic Clerks shall sing the rest. 
 
 After tlie Creed ended, shall follow the Sermon or Homily, or 
 same portion of one of tlie Homilies, as they sliall be licrcafter 
 divided : ichcrein if the people be not exhorted to tfic worthy 
 receiving of the holy Sacrament of the Body and Blood of our 
 Saviour Christ, then shall the Curate give this exhortation, to 
 those that be minded to receive tlic same. 
 
 Dearly beloved in the Lord, ye that mind to come, etc. 
 
 In Cathedral churches or other places, where there is daily 
 Communion, it shall be sufficient to read this exhortation 
 above written, once in a month. And in parish churches, 
 upon the week-days it may be left unsaid. 
 
 And if upon the Sunday or holyday the people be negligent to 
 come to the Communion: Then shall the Priest earnestly 
 exhort his parishioners, to disijose themselves to the receiving
 
 an 3lntrotiuction to tU liturgp. 
 
 365 
 
 0/ the Eohj Communion more dilUjcntly, saijinrj Ihesc or like 
 words unto them. 
 
 Dear friends, and you especially upon whose souls I have 
 cure and charge, on next, I do intend, by God's grace, 
 
 to offer to all such as shall be godly disposed, the most com- 
 fortable Sacrament of the Body and Blood of Christ, etc. 
 
 Then shall follow for the Offertory one or more of these Sen- 
 tences of Holy Scripture, to be sunc/ ^chiles the people do 
 offer, or else one of them to be said by the Minister, imme- 
 diately afore the offering. 
 
 Let your light so shine before men, that they may see your 
 good works, and glorify your Father Which is in heaven. 
 Malt. V. 
 
 Lay not up for yourselves, etc. 
 
 Where there be Clerks, they shall sing one, or many of the 
 Sentences above written, according to llic length and shortness 
 of the time, that the people be offering. 
 
 In the mean time, xohilcs the Clerks do sing the Offertory, so 
 many as arc dispiosed shrill offer to the poor men's box cvcrg 
 one aecordinij to his ability and chaHtable mind. And at tlic 
 offering days appointed, every man and imnmn shall pay to 
 the Curate the due and aeeusto7ncd offerings. 
 
 Then so man;/ as shall be partakers of the ffnh/ Com munioii 
 shall tarry .'■till in the quire, or in some convenient pla^x nigh 
 the quire, the men on the one side, and the v;omen on the other 
 side. All other (that mind not to receive the said Holij Com- 
 munion) shall depart ou,t of the quire, except the Ministers 
 aiul Clerks. 
 
 Then sMll the Minister take so much Bread and IVinc, as shall 
 suffice for tlie jiersons appointed to receive the Holy Com- 
 munion, laying the Bread upon tlie Corporas, or else in the 
 Paten, or in some other comely thing prepared for that pur- 
 pose ; And putting the Wine into the Chalice, or else in some 
 fair or convenient cup, prepared for that use (if the Chalice 
 will not serve), putting thereto a little pure and clean water: 
 ^■Ind setting both the Bread and Wine U2'ion the Altar ; Then 
 the Priest shall say. 
 
 The Lord be with you. 
 Ansu;er. And with thy spirit. 
 Priest. Lift up your hearts. 
 Answer. We lift them up unto the Lord. 
 Priest. Let us give thanks to our Lord God. 
 Answer. It is meet and right so to do. 
 
 The Priest. It is very meet, right, and our bounden duty 
 that we should at all times, and in all places, give thanks to 
 Thee, O Lord, holy Father, Almighty everlasting God. 
 
 Here shall follovi the Proper Preface, according to tlu: time (if 
 there be any specially appointed), or else immediately shall 
 follow. 
 
 Therefore with Angels, etc. 
 
 PROPER PREFACE,S 
 
 [as at present]. 
 
 After which Preface shall follow immediately. 
 
 Therefore with Angela and Archangels, and with all the 
 holy company of heaven, we laud and magnify Thy glorious 
 Name, evermore praising Thee, and saying. 
 
 Holy, Holy, Holy, Lord God of Hosts : heaven and earth 
 are full of Thy glory : Hosanna in the highest. Blessed is 
 He tliat cometh in the Name of the Lord : Glory to Thee, 
 Lord, in the highest. 
 
 This the Clerks shall also .ting. 
 
 When tlie Clerks have done singing, then slmll the Prie.it, or 
 Deacon, turn him to the people, and say. 
 
 Let U3 pray for the whole state of Christ's Church. 
 
 Then the Priest, turning him to tlie Altar, sltall say or sing, 
 plainly and distinctly, this prayer following : 
 
 Almighty and overliving God, which by Thy holy Apostle 
 hast taught us to make prayers and .supplications, and to give 
 thanks for all men : We humbly beseech Thee most mercifully 
 to receive these our prayers, which we olVer unto Thy Divine 
 
 Majesty, beseeching Thee to inspire continually the universal 
 Church with the spirit of truth, unity, and concord ; And 
 grant that all they that do confess Thy holy Name, may agree 
 in the truth of Thy holy Word, and live in unity and godly 
 love. Specially we beseech Thee to save and defend Thy 
 servant Edward our King, that under him we may be godly 
 and quietly governed. And grant unto his whole Council, 
 and to all that be put in authority under him, that they may 
 truly and indifferently minister justice, to the punishment of 
 wickedness and vice, and to the maintenance of God's true 
 religion and virtue. Give grace {0 heavenly Father) to all 
 Bishops, Pastors, and Curates, that they may both by their 
 life and doctrine set forth Tliy true and lively AVord, and 
 rightly and duly administer Tliy holy Sacraments ; and to all 
 Thy people give Thy heavenly grace, that with meek heart 
 and due reverence they may hear and receive Thy holy Word, 
 truly serving Thee in holiness and righteousness all the days 
 of their life. And we most humbly beseech Thee of Thy 
 goodness (0 Lord) to comfort and succour all them, which in 
 this transitory life be in trouble, sorrow, need, sickness, or 
 any other adversity. And especially we commend unto Thy 
 merciful goodness this congregation which is here assembled 
 in Thy Name, to celebrate the commemoration of the most 
 glorious death of Thy Son : And here we do give unto Thee 
 most high praise, and hearty thanks, for the wonderful grace 
 and virtue, declared in all Thy Saints, from the beginning of 
 the world : And chiefly in the glorious and most blessed A'ir- 
 gin Mary, mother of Thy Son Jesu Christ our Lord and God, 
 and in tlie holy Patriarchs, Prophets, Apostles, and Martyrs, 
 whose examples (0 Lord) and stedfastness in Thy faith, and 
 keeping Thy holy commandments, grant us to follow. We 
 commend unto Thy mercy (0 Lord) all other Thy servants, 
 which are departed hence from us, with the sign of faith, and 
 now do rest in the sleep of peace : Grant unto them, we be- 
 seech Thee, Thy mercy, and everlasting peace, and that, at 
 the day of tlie general resurrection, we and all they which be 
 of the mystical Body of Thy Son, may altogether be set on 
 His right hand, and hear that His most joyfid voice : Come 
 unto Me, ye that be blessed of My Fatlier, and possess the 
 kingdom, which is prepared for you from the beginning of the 
 world : Grant this, Father, for Jesus Christ's sake, our only 
 Mediator and Advocate. 
 
 God, heavenly Father, which of Thy tender mercy didst 
 give Thine only Son Jesu Christ, to suffer death upon the 
 cross for our redemption. Who made there (by His one olila- 
 tion, once offered) a full, perfect, and sufficient sacrifice, 
 oblation, and satisfaction, ior the sins of the whole ^orld, 
 and dill institute, and in His holy Gospel command us to 
 celebrate, a perpetual memory of that His precious death, 
 until His coming again : Hear us (0 merciful Father) we 
 beseech Thee ; and with Thy Holy Spirit and Word vouch- 
 safe to bl-{-es3 and sanc-ftify these Thy gifts, and creatures 
 of bread and wine, that they may be unto us the Body and 
 Blood of Thy most dearly beloved Son Jesus Christ : Who, in 
 the same night that He was betrayed, took jjtre the 
 bread, and when He had blessed, and given Priest mvst 
 thanks. He brake it, and gave it to His dis- {"'•e the iread 
 ciples, saying: Take, eat; this is My Body ""'>'"'»'«"«'«• 
 which is given for you : do this in remembrance of Me. 
 
 Likewise after supper He took the cup, and when He had 
 given thanks. He gave it to them, s.aying : Drink }icre the 
 ye all of this, for this is My Blood of the New Priest shall 
 Testament, which is shed for you and for many, taJ^e the mi> 
 for remission of sins : do this, as oft as you shall '"'" " '""«'■'• 
 drink it, in remembrance of lie. 
 
 These words before rehearsed arc to be said, turning still to the 
 Altar, without any elevation, or shelving the Sacrament to the 
 2>coplc. 
 
 Wherefore, Lord and heavenly Father, according to the 
 institution of Thy dearly beloved Son, our Saviour Jesu 
 Christ, we Tliy humble servants do celebrate, and make here 
 before Thy Divine Majesty, with tliese Thy holy gifts, the 
 memorial which Thy Son hath willed us to make ; having in 
 rcmeinhrance His blessed Passion, mighty Resurrection, and 
 glorious Ascension, rendering unto Thee most hearty thanks, 
 for the innumeralde benefits procured unto us by the same, 
 entirely desiring Tliy fatherly goodness mercifully to accept 
 this our Sacrifice of praise .and thanksgiving : most humbly 
 beseeching Thee to grant, th.at liy the merits and death of 
 Thy Son Jesus Christ, and through faith in His Blood, we 
 and .all Thy whole Church may obtain remission of our sins, 
 and .all other benefits of His Passion. And here we offer and 
 present unto Thee (0 Lord) ourself, our souls, and bodiss^ to
 
 366 
 
 3n IntroDuction to tU liturgp. 
 
 be a reasonable, holy,'ancl lively sacrifice unto Thee : humbly 
 beseeching Thee, that whosoever shall be partakers of this 
 Holy Communion, may worthily receive the most precious 
 Body and Blood of Thy Son Jesus Christ, and be fulfilled with 
 Thy grace and heavenly benediction, and made one body with 
 Tliy Son Jesus Christ, that He may dwell in them, and they 
 in Him. And although we be unworthy (through our manifold 
 sins) to oft'er unto Thee any sacrifice : yet we beseech Thee to 
 accept this our bounden duty aud service, and command these 
 our prayers and supplications, by the ministry of Thy holy 
 Angels, to be brought up into Thy holy Tabernacle before 
 the sight of Thy Divine Majesty ; not weighing our merits, 
 but pardoning our offences, through Christ our Lord ; by 
 Whom, and vith Wliom, in the unity of the Holy Ghost, 
 all honour and glory be unto Thee, Father Almighty, 
 world without end. Amen. 
 
 Let us pray. 
 
 As our Saviour Christ hath commanded and taught us, we 
 are bold to sa}-, Our Father, Which art in heaven, hallowed 
 be Thy Name. Thy kingdom come. Thy will be done in 
 earth, as it is in heaven. Give us this day our daily bread. 
 And forgive us our trespasses, as we forgive them that tres- 
 pass against us. And lead us not into temptation. 
 
 The Answer. But deliver us from evil. Amen. 
 
 Then shall the Priest sail, 
 
 The peace of the Lord be alway with you. 
 
 The Clerks. And witli thj' spirit. 
 
 The Priest. Christ our Paschal Lamb is ofFered up fur us, 
 once for all, when He bare our sins on His Body upon the 
 cross ; for He is the very Lamb of God, that taketh away the 
 sins of the world : wherefore let us keep a joyful and holy 
 feast with the Lord. 
 
 Here the Priest shall turn him toward those that come to the 
 Holy Communion, and shall say, 
 
 You that do truly aud earnestly repent you of your sins to 
 Almighty God, and be in love and charity with your neigh- 
 bours, and intend to lead a new life, following the command- 
 ments of God, and walking from henceforth in His lioly ways : 
 draw near and take this Holy Sacrament to your comfort, 
 make your humble confession to Almighty God, and to His 
 holy Church here gathered together in His Name, meekly 
 kneeling upon your knees. 
 
 Then shall this general Confession he made, in the name of all 
 those that are minded to receive the Holy Communion, either 
 by one of them, or else hy one of the Ministers, or by the Priest 
 himself, all kneeling humbly upon tluir knees. 
 
 [Here follow the Confession, the Absolution, the Comfort- 
 able Words, and the Prayer of Humble Access.] 
 
 Then shall the Priest first receive the Communion in both kinds 
 himself, and next delirer it to other Ministers, if any be there 
 present (that they may he ready to help the chief Minister), 
 ami after to the people. 
 
 And when he delirereth the Sacrament of the Body of Christ he 
 shall say to every one these trords : 
 
 The Body of our Lord Jesus Clirist, which was given for 
 thee, preserve thy body [and soul] unto everlasting Hfe. 
 
 A nd the Minister delivering the Sacrament of the Blood, and 
 giving every one to drink, once and no more, shedl say. 
 
 The Blood of our Lord Jesus Christ, which was shed for 
 thee, preserve thy [body aud] soul unto everlasting life. 
 
 If there be a Deacon or other Priest, then .'iJiall he follow with 
 the Chalice : and as the Priest ministerelh the Sacrament of 
 the Body, so shall he [for more expedition) minister the Sacra- 
 7nent of the Blood, inform before written. 
 
 In the Communion time the Clerks shall sing, 
 
 ii. Lamb of God, that takest away the sins of the worM ; 
 have mercy upon us. 
 
 Lamb of God, that takest away the sins of the world : 
 grant us Thy peace. 
 
 Beginning so soon as the Priest doth receive the Holy Com- 
 munion, and when the Communion is ended, then shall the 
 Clerks sing the Post-Communion. 
 
 Sentences of Holy Scripture, to be said or sung every day one 
 after the Holy Comviunion, called the Posl-Communion. 
 
 If any man will follow Me, let him forsake himself, and 
 take up his cross, and follow Me. Matt. xvi. 
 
 Whosoever shall endure unto the end, he shall be saved. 
 Mark xiii. 
 
 Praised be the Lord God of Israel, for He hath visited and 
 redeemed His people : therefore let us serve Him all the days 
 of our life, in holiness and righteousness accepted before Him. 
 Luke i. 
 
 Happy are those servants, whom the Lord (when He cometh) 
 shall find waking. Luke xii. 
 
 Be ye ready, for the Son of Man will come at an hour when 
 ye think not. Luke xii. 
 
 The servant that knoweth his master's will, and hath not 
 prepared himself, neither hath done according to his will, 
 shall be beaten with many stri]ies. Luke xii. 
 
 The hour cometh, and now it is, when true worshippers 
 shall worship the Father in spirit and truth. John iv. 
 
 Behold, thou art made \\ hole, sin no more, lest any worse 
 tiling happen unto thee. John v. 
 
 If ye shall continue in My word, then are ye My very dis- 
 ciples, and j'e shall know the truth, and the truth shall make 
 you free. Joh7i viii. 
 
 While ye have light believe' on the light, that ye may be 
 the children of light. John xii. 
 
 He that hath My commandments, and keepeth them, the 
 same is he that loveth iVIc. John xiv. 
 
 If any mau love Me, he will keep My word, and My Father 
 will love him, and We will come unto him, and dwell with him. 
 John xiv. 
 
 If ye shall bide in Me, and Jly word shall abide in you, ye 
 shall ask what ye will, aud it shall be done to you. John xv. 
 
 Herein is My Father glorified, that ye bear much fruit, and 
 become My disciples. John xv. 
 
 This is My commandment, That you love together, as I 
 have loved you. John xv. 
 
 If God be on our side, who can be against us? which did 
 not spare His own Son, but gave Him for us all. Pom. viii. 
 
 Who shall lay any thing t" the charge of God's chosen ? it is 
 God that justiiieth ; who is he that can condemn ? Pom. viii. 
 
 Tlie night is past, aud the day is at hand ; let us therefore 
 cast away the deeds of darkness, and put on the armour of 
 light. Pom. xiii. 
 
 Christ Jesus is made of God, unto us, wisdom, and right- 
 eousness, and sanctifying, and redemption, tliat (according as 
 it is written) He which rejoiceth, should rejoice in the Lord. 
 1 Cor. i. 
 
 Know ye not that ye are the temple of God, and that the 
 Spirit of God dwelleth in you ? If any man defile the temple 
 of God, him shall God destroy. 1 Cor. iii. 
 
 Ye are dearly bought ; therefore glorify God in your bodies, 
 and in your spirits, for they belong to God. 1 Cor. vi. 
 
 Be you followers of God as dear children, and walk in love, 
 even as Christ loved us, and gave Himself for us an offering 
 and a Sacrifice of a sweet savour to God. Ljjh. v. 
 
 Then the Priest shall give thanks to Ood, in the name of all 
 them that have communicated, turning him first to the people 
 and saying. 
 
 The Lord be with you. 
 The Answer. And with thy spirit. 
 7'/(e Priest. Let us pray. 
 Almighty and everliving God, we most heartily thank Thee, 
 etc. 
 
 Then the Priest turning him to the people, shall let them depart 
 with this blessing : 
 
 The peace of God (which passeth all understanding) keep 
 your hearts and minds in the knowledge and love of God, and 
 of His Son .Tesus Christ our Lord : And the blessing of God 
 Almighty, the Father, the Son, and the Holy Ghost, be 
 amongst you and remain with you alway. 
 
 Then the people shall anstver. 
 Amen. 
 
 Where there are no Clerks, there the Priest shall say all things 
 appointed here for them to sing. 
 
 WJien the Holy Communion is celebrate on the work-day, or in 
 private houses : Then may be omitted the Gloria in Excelsis, 
 the Creed, the Homily, and the Exhortation, beginning. Dearly 
 beloved, etc.
 
 an Slntrotiuction to tfjc ILiturgg. 
 
 367 
 
 [IV.] 
 
 THE SCOTTISH LITURGY. 
 
 [A.D. 1764.] 
 
 In the Communion Office of the Church of Scotland, the 
 Offertory is followed immediately by the Sursum Corda, 
 Preface, and Sanctus. It then proceeds as follows : — 
 
 Then the Frfshtjler, standing at such a part of (he Holy Table, 
 as he may, v;ith the most ease and decency, use both his hands, 
 shall say the Prayer 0/ Consecration, as foHovieth : 
 
 All glory be to Thee, Alniightj' God, our heaveuly Father, 
 for that Thou, of Thy tender mercy, didst give Thy only Son, 
 Jesua Christ, to suffer death upon the cross for our redemp- 
 tion ; Who (by His own oblation of Himself once offered) 
 made a full, perfect, and sufficient sacrifice, oblation, and 
 satisfaction, for the sins of the whole world, and did institute, 
 and in His holy Gospel command us to continue, a perpetual 
 memorial of that, His precious death and sacrifice, until His 
 coming again. 
 
 For, in the night that He was betrayed (here the Presbyter is 
 to take the paten into his hnnds) Ho took bread, and when He 
 had given thanks [and here to breal; the bread), He brake it, 
 and gave it to His disciples, saying. Take, eat [and here to lay 
 his hands upon all the bread), Tliis is My Body, which is given 
 for you : do this in remembrance of Me. 
 
 Likewise, after supper {here he is to take the cup into his 
 hand), He took the cup ; and when He had given thanks. He 
 gave it to them, saying. Drink ye all of this {and here to lay 
 his hands upon every vessel [be it chalice orflayon] in which there 
 is any ivine to be consecrated), for this is lly Blood, of the New 
 Testament, which is shed for you, and for many, for the remis- 
 sion of sins : do this, as oft as ye shall drink it, in remem- 
 brance of Me. 
 
 Wherefore, Lord, and heavenly Father, according to the 
 institution of Thy dearly beloved Son, our 
 
 le a wn. gaviour, Jesus Christ, we. Thy humble servants, 
 do celebrate and make here, before Thy Divine Majesty, with 
 these Thy holy gifts, which we now offer unto Tliee, the 
 memorial Tliy Son hath commanded us to make ; having in 
 remembrance His blessed Passion and precious Death, His 
 mighty Resurrection and glorious Ascension ; rendering unto 
 Thee most hearty thanks for the innumerable benefits pro- 
 cured unto us by the same. 
 
 And we most liumbly beseech Thee, merciful Father, 
 to hear us, and, of Thy almiglity goodness, 
 rhelnvocation. .^.o^,(.lJsafe to bless and sanctify, witli Tliy Word 
 and Holy Spirit, these Thy gifts and creatures of Bread and 
 Wine, tliat they may become the Body and Blood of Thy 
 most dearly beloved Son. 
 
 And we earnestly desire Thy fatherly goodness, mercifully 
 to accept this our Sacrifice of praise and thanksgiving, most 
 humbly beseeching Thee to grant, that by tl>e merits and 
 deatli of Thy Son, Jesus Christ, and tlirough faith in His 
 Blooil, we and all Tliy wliole Church may obtain remission of 
 our sins, and all other benefits of His Passion. 
 
 And here we humbly offer and present unto Thee, Lord, 
 ourselves, our souls and bodies, to be a reasonable, he ly, and 
 lively sacrifice unto Thee, beseeching Thee, that whosoever 
 shall be partakers of tliis Holy Communion, may worthily 
 receive tlie most precious Body and Bloo<l of Thy Son, Jesus 
 Christ, and be filled witli Thy gi'ace and heavenly benedic- 
 tion, and made one body with Him, that He may dwell in 
 them, and' they in Him. 
 
 And although we are unworthy, through our manifold sins, 
 to offer unto Thee any sacrifice ; yet we beseech Thee to 
 accept tliis our bounden duty and service, not weighing our 
 merits, but pardoning our offences, through Jesus Christ our 
 Lord ; 
 
 15y Whom, and with Whom, in the unity of the Holy 
 Ghost, all honour and glory be unto Thee, Father Almighty, 
 world without end. Amen. 
 
 Let us pray for the whole state of Christ's Church. 
 
 Almighty and everliving God, Who by Thy holy Apostle 
 hast taught us to make prayers and siipiilicatiuns, and to give 
 thanks for all men ; We humbly beseech Thee, most merci- 
 fully to accejit our alms and oljlatious, and to receive these 
 our prayers, which we ofi'er unto Thy Divine Majesty : be- 
 seeching Thee to inspire continually the universal Church 
 with the spirit of truth, unity, and concord : and grant that 
 
 all they that Jo confess Thy holy Name, may agree in the 
 truth of Thy holy Word, and live in unity and godly love. 
 
 We beseech 'I^hee to save and defend all Christian Kings, 
 Princes, and Governors, and especially Tliy servant Victoria 
 our Queen, that under her we may be godly and quietly 
 governed ; and grant unto her whole Council, and to all who 
 are put in authority under her, that they may truly and in- 
 differently minister justice, to the punishment of wickedness 
 and vice, and to the maintenance of Thy true religion and 
 virtue. 
 
 Give grace, heavenly Father, to all Bishops, Priests, and 
 Deacons, that they may, both by their life and doctrine, set 
 forth Thy true and lively Word, and rightly and duly ad- 
 minister Thy Holy Sacraments. 
 
 And to all Thy people give Thy heavenly grace, that with 
 meek heart and due reverence they may hear and receive Thy 
 holy Word, truly serving Thee in holiness and righteousness, 
 all the days of their life. 
 
 And we commend especially to Thy merciful goodness the 
 congreg.ation which is here assembled in Thy Name to cele- 
 brate the commemoration of the most precious death and 
 sacrifice of Thy Son, and our Saviour, Jesus Christ. 
 
 And we most humbly beseech Thee, of Thy goodness, O 
 Lord, to comfort and succour all those, who in this transitory 
 life are in trouble, sorrow, need, sickness, or any other adver- 
 sity. 
 
 And we also bless Thy holy Name, for all Thy servants, 
 who having finished their course in faith, do now I'est from 
 their labours. 
 
 And we yield unto Thee most high praise, and hearty 
 thanks, for the wonderful grace and virtue declared in aU 
 Thy .Saints, who have been the choice vessels of Thy grace, 
 ami the lights of the world in their several generations : most 
 humbly beseeching Thee, to give us grace to follow the 
 example of their stedfastness in Thy faith, and obedience to 
 Thy holy commandments ; that at the day of the general 
 resurrection, we, and all they who are of the mystical Body 
 of Thy Son, may be set on His right hand, and hear His most 
 joyful voice. Come, ye blessed of Sly Father, inherit the king- 
 dom prepared for you from the foundation of the world. 
 
 Grant this, Father, for Jesus Christ's sake, our only 
 Mediator and Advocate. Amen. 
 
 Then shall the Presbyter say, 
 
 As our Saviour Christ hath commanded and taught us, we 
 are bold to say. Our Father, etc. 
 
 Then the Presbyter shall say to them that come to receive the 
 Holy Communion, this invitation : 
 
 Ye that do truly and earnestly, etc. 
 
 [Then follow the Confession, the Absolution, the Comfort- 
 able Words, and the Collect of Humble Access, as in the 
 English Office, with verbal alterations in the two latter.] 
 
 Then shall the Bishop, \f lie be present, or else the Presbyter 
 that celebrateth, Jirst receive the Communion in both kinds 
 himself, and next deliver it to other Bishops, Prenbyters, and 
 Deacons {if there be any present), and after to the people in 
 due order, all humbly knecliny. And when he recciveth him- 
 self, or delivereth the Sacrament of the Body of Christ to 
 others, he shall say. 
 
 The Body of our Lord Jesus Christ, which was given for 
 thee, preserve thy body aud soul unto everlasting life. 
 
 Here the jierson receiving shall say. Amen. 
 
 And the Presbyter or Minister that receireth the Cup himself, 
 or delivereth it to others, shall say this Benediction, 
 
 The Blood of our Lord Jesus Christ, which was shed for 
 thee, preserve thy body and soul unto everlasting life. 
 
 Here the person receiving shall lay, Amen. 
 
 If the consecrated bread or wine be all spent before all have 
 communicated, the Presbyter is to consecrate more, according 
 to the form before prescribed, brginninr/ at the words, AU 
 glory be to Thee, etc., and endimi ivilh the words, that they 
 may become the Body and Blood of Thy most dearly beloved 
 Son. 
 
 When all hare communicated, he that celebrates shall go to 
 the Lord's Table, and cover with a fair linen cloth that wliich 
 remaineth of the consecrated elements, and then say. 
 
 Having now received the precious Body and Blood of 
 Christ, let us give thanks to our Lord God, Who hath
 
 ?68 
 
 9n 3Introrjuction to tfje ILiturgp. 
 
 graciously vouchsafed to admit us to the participation of His 
 holy Mysteries ; and let us beg of Him grace to perform our 
 vows, and to persevere in our good resolutions ; and that, 
 being made holy, we may obtain everlasting life, through the 
 merits of the all-sufficient Sacrifice of our Lord and Saviour 
 Jesus Christ. 
 
 Then the Presbyter shall sivj this Collect of Thanksgivhig, as 
 /olloiveth. 
 
 Almighty and everliving God, we most heartily thank 
 Thee, etc. [And the Office closes with the "Gloria in E.xcel- 
 sis," the Peace, and the Blessing, as in the Engli.sh Use, with 
 alterations in the " Gloria."] 
 
 [V.] 
 THE AMERICAN LITURGY. 
 The order and arrangement of the Communion Office of the 
 American Churcli is the same as our own, with this one 
 important difierence, viz. that the Prayer of Oblation and 
 the Invocation have been restored to tlieir place in immediate 
 connection with tlie Prayer of Consecration, whicli now closely 
 resembles tliat of the Scottish Liturgy, and is as follows : — 
 All glory be to Thee, Almighty God, our heavenly Father, 
 for that Tliou of Thy tender mercy didst give 
 • Here the xiijue only Son Jesus Christ to sufl'er death upon 
 the'paten into the cross for our redemption; Who made there 
 his liands. (by His one oblation of Himself once offered) n 
 
 b Andherelo fyj]^ perfect, and sufficient sacrifice, oblation, 
 ircaktlebrcad. ^^^^ satisfaction for the sins of the whole world ; 
 and did institute, and in His holy Gospel com- 
 mand us to continue, a perpetual memory of 
 that His precious death and sacrifice until His 
 coming again : For in tlie night in which He 
 was betrayed, (rr) He took bread ; and when He 
 had given thanks, (i) He brake it, and gave it 
 to His disciples, saying. Take, eat ; (c) this is 
 My Body, which is given for you ; do this in 
 remembrance of Me. Likewise, after supper, 
 (rf) He took the cup ; and when He had given 
 thanks. He gave it to them, saying, Drink ye 
 all of this ; for (c) this is My Blood, of the New Testament, 
 
 And here to 
 lay his hand 
 upoti all the 
 Bread. 
 
 d Here he is 
 to take the Citp 
 into his hand. 
 
 e And here 
 he is to la 'I 
 his hand upon 
 every Vessel in 
 which 'there is 
 any Wine to be 
 consecrated. 
 
 which is shed for you, and for many, for the remission of sin : 
 do this, as oft as ye shall drink it, in remembrance of Me. 
 
 Wherefore, Lord and heavenly Fatlier, according to the 
 institution of Thy dearly beloved Son our Saviour j.^^^ oblation 
 Jesus Christ, we. Thy humble servants, do cele- 
 brate and make here before Tliy Divine Majesty, with these 
 Tliy holy gifts, which we now ofl'er unto Thee, the memorial 
 Tliy Son liath commanded us to make ; liaving in remembrance 
 His blessed Passion and precious Death, His mighty Resur- 
 rection and glorious Ascension ; rendering unto Tliee most 
 hearty thanks, for the innumerable benefits procured unto 
 us by the same. And we most humbly beseech Thee, O 
 
 merciful Father, to hear us; and, of Thy al- _., , 
 
 ■ ,, , ' ifi-111 it The Invocation. 
 
 mighty goodness, vouelisaie to bless and sanctity, 
 
 with Thy Word and Holy Spirit, tliese Thy gifts and creatures 
 of bread and wine ; that we, receiving them according to Thy 
 Son our Saviour Jesus Christ's holy institution, in renicni- 
 brauce of His Death and Passion, may be partakers of His 
 most blessed Body and Blood. And we earnestly desire Thy 
 fatherly goodness, mercifully to accept this our Sacrifice of 
 jjraise and thanksgiving ; most humbly beseeching Thee to 
 grant, that by the merits and death of Thy Son Jesus Clirist, 
 and through faith in His Blood, ve, and all Thy whole Church, 
 ni.iy obtain remission of our sins, and all other benefits of His 
 Passion. And here we ofl'er and present unto Thee, Lord, 
 ourselves, our souls, and bodies, to be a reasonable, holy, and 
 living sacrifice unto Thee ; humbly beseeching Thee, that we, 
 and all others W'ho shall be partakers of this Holy Com- 
 munion, may worthily receive the most precious Body and 
 Blood of Thy Son Jesus Christ, be filled with Thy grace and 
 heavenly benediction, and made one body with Him, that 
 He may dwell in them, and they in Him. And although we 
 are unworthy, through our manifold sins, to offer unto Thee 
 any sacrifice ; yet we beseech Thee to accept this our bounden 
 duty and service, not weighing our merits, but pardoning our 
 offences ; through Jesus Christ our Lord ; by Whom, and 
 with Whom, in the unity of the Holy Ghost, all honour and 
 glory be unto Thee, O Father Almighty, world without end. 
 
 Here shnll be sung a Hymn, or Fnrt of a Htimn,/rom the 
 Selection/or the Feasts and Fasts, etc.
 
 THE OEDEE FOE THE 
 
 ADMINISTRATION OF THE LORD'S SUPPER, 
 
 OR 
 
 HOLY COMMUNION. 
 
 IT So many as intend to be partakers of the holy Com- 
 munion shall signify their Names to the " Curate, 
 at least some time the day before. 
 
 a i.e. The Priest 
 who has the Cure 
 of souls. 
 
 IT And if any of those be an open and notorious evil 
 liver, or have done any wrong to his neighbours 
 by word or deed, so that the congregation be 
 
 THE TITLE. 
 
 The Order for the Administration] The Title of this Office 
 in the Prayer Book of 15-19 was, "The Supper of the Lord, 
 and the Holy Communion, commonly called the Mass. " It 
 is evident that the Reformers did not see any reason why this 
 Sacrament should not still be commonly called "The Mass ;" 
 but the name soon dropped out of use after the introduction 
 of the vernacular into Divine Service, and it was not printed 
 as a third title in 1.552, or in any subsequent Prayer Books. 
 
 the Lord's Supper] The use of this name for the Eucharist 
 is almost entirely modern. It is occasionally, but very rarely, 
 found in the writings of the Fathers as a designation of the 
 Sacrament in its aspect of a Communion [Aug. Ep. liv. 7, 
 cxviii. 5] ; but it was used in the Primitive Church as the 
 name of the Love Feast [see Aiiiiot. Bible, iii. 435], and in 
 later ages, when the Love Feasts had become obsolete, as that 
 of the Last .Supper, and especially with reference to our Lord's 
 act of love in washing the feet of His disciples. Hence 
 Maundy Thursday is always called " Caena Domini" in the 
 Liturgical books of the Western Cliurch. The name was 
 adopted by the early Lutherans in tlie Confession of Augs- 
 burg [.4. D. 1.530] as that of the Holy Eucharist, and also by 
 Calvin in his .Institutes. [Calvi.n's /«.-■<. iv. 22,] Its first use 
 in that sense in England was in an Act of Parliament of A D. 
 1547, which speaks of the Holy Eucharist as being "com- 
 monly called the .Sacrament of the Altar, and in Scripture 
 the Supper and Table of the Lonl, the Comnumion, and par- 
 taking of the Body anil Bhiod of Christ." [1 Edw. VI. cap 1.] 
 The name thus given to the holy Sacrament has led many to 
 confuse the Lord's Last Supper' with the institution of the 
 Sacrament itself, which it is expressly said took place "after 
 supper " [Luke xxii. 20], and " when He had supped." [1 Cor. 
 xi. 25.] 
 
 or Holy Communion] Among other names given to the 
 Eucharist, Cardin.al Buna mentions this as an ancient one ; 
 and says of the term that it is applied not only to the use of 
 the Sacrament, but also to the surrijire of it, because without 
 the communioii of the Celebrant there is no sacrifice. His 
 words are, ". . . sed quia in ea sit consecratio, et participatio 
 corporis ct sanguinis Christi, et ideo sine communione esse 
 nou potest. " The name is Scriptural in the strictest sense, 
 St. Paul saying, "Tlie Cup of blessing which we bless, is it 
 not tlic Communion of the Blood of Christ ? The Bread which 
 we break, is it not the Communion of the Body of Christ?" 
 [1 Cor. X. If!.] St. Paul uses the term not primarily of the 
 fellowship which Christians thus maintain with each other by 
 means of the .S.icranicut, but of the fellowship wliich is thus 
 originated through the coiimiunion established between the 
 Head and His members by communication to tluni of His 
 Body and His Blood in that Sacrament. As our Church has 
 
 1 Pictures are still tlie books uf the imlearnetl, and many persons derive 
 their impressions of the Institution of the Km-harist from Leonardo da 
 Vinci's picture of the Last Supper. This picture was painted for the refec- 
 tory of the Dominican convent of ISt. Maria delle Grazie at Milan, and was 
 intended to represent, as an appropriate subject for such a place, our Lord's 
 parting meal with Ilis disciples. It is sometimes copied in sculpture, or in 
 paintings or painted glass, and placed over the altar, and thus the error is 
 propagated. 
 
 happily consecrated the term Bible by calling the book of the 
 Scriptures the " Holy Bible," so by the prefix " Holy " to the 
 word "Communion" a sacred distinctive title is given to the 
 Sacrament which it designates, expressive of its relation both 
 to God and man. 
 
 The name of highest dignity and of greatest antiquity is 
 that of "The Eucharist," or Sacrifice of Thanksgiving, which 
 is derived from our Lord's own act of giving thanks or 
 " Eucharistizing " at its Institution, an act always com- 
 memorated in its celebration. [Luke xxii. 19 ; 1 Cor. xi. 24] 
 This is the term used by St. Ignatius, the contemporary of 
 St. Jolin [Ign. Philati. iv. , Stni/rn. 6] ; and a few years after 
 [a.d. 1-10] Justin Martyr writes of the Sacrament, "And this 
 taking of food is called among us the Eucharist. " [Just. 
 Mart. Ajiol. i. 66.] 
 
 THE INTRODUCTORY RUBRICS. 
 
 at least some time the day before] In the Liturgy of 1549 and 
 1552 the direction was "overnight, or else in the morning, 
 afore the beginning of Matins, or immediately after." This 
 implies, as Cosin remarks, "a certain distance of time between 
 Morning Prayer and High Service. A rule which is at this 
 time duly observed in York and Chichester, but by negligence 
 of ministers, and carelessness of people, -ii holly omitted in 
 other places." [Co.sin'.s Work.i, v. 83,] It also shevs the 
 intention of the Church, that Mattins should be said before 
 the Celebration of Hoi}- Communion, which is to be inferred 
 likewise from the fact that on Palm Sunday the Proper 
 Second Lesson at Mattins is Matt, xxvi. and the Gospel is 
 Matt, xxvii,, and on Good Friday the Proper Sepond Lesson 
 is John xviii, and the Gospel is John xix. This is a very 
 ancient rule of the Cliurcli of England ; as. e.y., in some con- 
 stitutions of the Province of Canterbury, A.D. 1322, it is 
 ordered, "Let no parish priest celebrate mass till he hath 
 finished matins, prime, and undern - [tierce]." Grindal, in 
 his Injuuciions as Archbisliop of York, in 1571, ordered the 
 Morning Prayer, Litany, and Communion to be said together 
 "without any intermission;" there being, doubtless, some 
 local or temporary reason for his so doing. 
 
 And if any] These disciplinary Rubrics formed part of the 
 First Reformeil Liturgy of 1549. The Englisli, like the 
 Scottish and Continental Reformers, laid great stress on dis- 
 cipline. The definition of the Church in the Homily for 
 Whitsund.ay includes among its marks, "The right use of 
 Ecclesiastical Discipline ; " and that in the Catechism of 1553, 
 " Brotherly correction and excommunication, or banishing 
 those out of the Church that will not amend their lives." 
 Comp. also Art. .S3, and Canon 26. The disuse of it in 
 modern times is due partly to the sturdy individualism and 
 indisposition to submit to authority which is part of our 
 national chariicter, and partly to the fact that no sufficient 
 method w.is devised of sujiporting the Curate in the exercise 
 of this part of his duty. It is perhaps, to some extent, prac- 
 tically compensated for by the voluntary abstinence from the 
 Lord's Table of almost all " open and notorious evil livers. " 
 
 3 Johnson's Canons, ii. 338.
 
 370 
 
 Cf)C Communion. 
 
 thereby offended ; the Curate, having knowledge 
 thereof, shall call him and advertise him, that in 
 any wise he presume not to come to the Lord's 
 Table, "until he have openly declared himself to have 
 truly repented, and amended liis former naughty 
 life, that the congregation may thereby be satis- 
 fied wliich before were offended ; and that liewhave 
 recompensed the parties to whom he liath done 
 wrong ; or at least declare himself to be in full } 
 purpose so to do, as soon as he conveniently 
 may. 
 
 IT The same order shall the Curate use with those 
 betwixt wliom he perceiveth malice and hatred to 
 reign ; not suffering them to be partakers of the 
 Lord's Table, until lie know them to be reconciled. 
 And if one of the parties so at variance be content 
 to forgive from the bottom of liis heart all that 
 
 .1 uittit 
 
 (166.]. 
 
 If From here to the 
 end of the Rubric 
 was inserted in 
 1661. 
 
 c Usually the Arch- 
 deacon. 
 
 d See Canon 26. 
 
 tlie other hath trespassed against him, and to 
 make Amends for that he himself hath offended ; 
 and the other party will not be persuaded to a 
 godly unity, but remain still in his frowardness 
 and malice : the Minister in that case ought to 
 admit the penitent person to the holy Communion, 
 and not him that is obstinate. * Provided that 
 every Minister so repelling any, as is specified in 
 this, or the next ])recedeut Paragrapli of this 
 Eubrick, shall be obliged to give an account of 
 the same to the '^Ordinary within fourteen days 
 after at the farthest. And the Ordinary shall pro- 
 ceed against the offending person according to the 
 '' Canon. 
 
 IT The Table, at the Communion time having a fair 
 white linen cloth upon it, shall stand in the body 
 of the Church, or in the Chancel, where Morning 
 
 the Lord's Table] The word Altar, retained in the Liturgy 
 of 1549, was entirely dropped in the Revision of 1552. The 
 motive was the necessity [1] of disabusing the minds of the 
 people of the gross and superstitious notions with reference 
 to the Eucharistic Sacrifice (amounting to a belief in an actual 
 reiteration of the sacrifice of the Cross) wliich had gradually 
 grown up during the latter centuries of the mediteval period ; 
 and [2] of bringing back into its due prominence the truth 
 (which the denial of the Cup, and the usually exclusive com- 
 munion of the Celebrant, had most grievously obscured) tliat 
 this holy ordinance is intended to be a means of heavenly 
 communion with Christ by the spiritual feeding on His most 
 precious Body and Blood. The consequence of this, and of 
 some other changes made at tlie same time in the same direc- 
 tion (such, for instance, as the removal of the Prayer of Obla- 
 tion from its place immediately after the Consecration, the 
 placing of the Altar — during the century which immediately 
 followed the Reformation — in most instances '"table-wise," 
 in the middle of the chancel or of the nave, so that the 
 Celebrant standing, as usual, at tlie middle of the long side, 
 faced south instead of east), has been the partial obscuration 
 of the sacrificial aspect of the Holy Kucharist, and the almost 
 exclusive concentration of popular belief on its communion 
 aspect. Only those ignorant of theology can maintain that 
 there is any contradiction between the two. They are in 
 truth correlative and mutually complementary. The Holy 
 Communion is, [1] A solemn presentation and pleading before 
 Almighty God of the one, only, unique, and absolutely suffi- 
 cient Sacrifice once and for ever finished upon the Cross, and 
 the earthly counterpart of that perpetual presentation of it, 
 and of Himself, which is made in Heaven by the one and 
 only true Priest, Who "ever liveth to make intercession for 
 us" in His "unchangeable Priesthood," as our " High Priest 
 forever." [Heb. vii — x.] And in this aspect that whereon 
 it is celebrated is rightly called, and in ordinary speaking we 
 do call it, an "Altar." [Heb. xiii. 10.] It is [2] A Feast, 
 after an lieavenly and sjiiritual manner, upon that one Sacrifice 
 so pleaded and presented, i.e. upon the Body and Blood of 
 Christ, andin this aspect the Altar is rightly called a "Table" 
 [1 Cor. X. 10 21], though the word " Altar " is twice used by 
 St. Paul [1 Cor. ix. 13; Heb. xiii. 10] in counectiou with the 
 "partaking" of it. In Scriptural usage the words are 
 synonymous, i.e. different names for the same thing in dif- 
 ferent aspects, or as respects different uses of it. [See Isa. 
 Ixv. 11; Ezek. xxiii. 41, xxxix. 17-20, xli. 22, xliv. 15, 16; 
 Mai. i. 7, 12; 1 Cor. x. 10 21.] The word " Altar " is still 
 retained throughout in the Form for the Coi'onation of the 
 Kings and Queens of England in Westminster Abbey [Mas- 
 kell's Mon. Bit. ii. 92, ed. 1882], and is used throughout the 
 ' ' Office of Institution of Ministers into Parishes or Churches, " 
 set forth in the General Convention of the American Branch 
 of the English Church in 1804 and 1808. In the Apostolic 
 Fathers the word "Table " is never used for " Altar," and in 
 the Ecclesiastical writers of the first three centuries after 
 Christ only once. [See also the Introduction to this Office, 
 p. 357.] 
 
 It may be added that the term " Communion Table " is 
 not to be found in the Praj'er Book, the Table being invariably 
 viewetl as the Table of the Lord, and not that of the Com- 
 municants. 
 
 a fair white linen cloth] To understand the force of a law, 
 we must understand the meaning which was given to its 
 words at tlie time when it was imposed. The application of 
 this rule to these words of the Rubric will shew us that they 
 
 mean a beautiful linen cloth, not one that is simply clean. 
 So "fayre" is translated "pulcher, venustus, decerns, bellus, " 
 in the Promptorium Parvulorum ; and of the seventeen mean- 
 ings given to this adjective by Johnson, that of pulcher only 
 is to be found in the English Bible. Thus the Bible speaks 
 of "fair colours" [Isa. liv. 11], and "fair jewels" [Ezek. 
 xvi. 17 et sf/</.], and of One Who is "fairer than the children 
 of men. " [Ps. xlv. 3.] Linen which is simply ctein and white 
 is called in the Bible "pure and white" [Rev. xv. 6], or "clean 
 and white" [Rev, xix. 14], or "fine liuen," the two former 
 adjectives being both renderings of the same word, which 
 is KaffapSf, in the original. Hence a "fair white linen cloth" 
 does not mean merely a "plain, clean linen cloth," but a white 
 liuen cloth which has been made beautiful for its specific 
 purpose by the addition of fitting ornamentation. 
 
 Since the invention of "damask " linen, the ornament thus 
 wrought in the course of manufacturing the fabric has been 
 very generally adopted ; but plain, undamasked, linen may 
 be made much more "fair" by means of embroidery; and 
 common-sense will shew that the word "white" limits the 
 colour of the "linen cloth," not of its ornamentation. 
 
 In recent times a custom has been introduced of spreading 
 a large white cloth over the Lord's Table, in the same manner 
 as an orilinary table is prepared for a meal. This is, however, 
 an innovation introduced into the Church at a time when all 
 such arrangements were left to pew-openers and sextons. 
 The "fair white linen cloth" here ordered, and that with 
 which the Celebrant is directed to cover " what remaineth of 
 the consecrated elements," are the corporalia of the ancient 
 Rubrics, otherwise called palla linen ; a third being used by 
 custom to cover the middle part of the Altar during the cele- 
 bration: this being spread by the Celebrant or one of hia 
 Ministers. The object of using such a cloth is not to give 
 the idea of a meal, l>ut to carry out the symbolism of the 
 "linen clothes," in which our Lord's body was wound before 
 it was placed in the sepulchre, and which were found there, 
 laid in exact order, after the Resurrection. [John xx. 7.] It 
 is a memorial also of that shining raiment, " exceeding white 
 as snow " [Mark ix. 3], in which His transfigured Body 
 appeared to the three disciples; and it is further observable 
 that fine or white linen is ever represented as the clothing of 
 those who dwell in Heaven. 
 
 The custom of the Church is to have the linen cloth two or 
 three inches wider than the ritual mensa, i.e. the slab of the 
 table, and sufficiently long to hang down nearly to its base at 
 the north and south ends. 
 
 in the hodi) of the Church, or in the Chancel] The explana- 
 tion of these words is that it was the custom for the com- 
 municants to kneel all at once in the chancel, the clergy 
 carrying the consecrated elements to them as they knelt.' 
 But the number of communicants was sometimes too large 
 for the chancel to hold all at once, and when moveable altars 
 were substituted for fixed ones, it was permitted under such 
 circumstances to transfer them to the nave, and celebrate 
 there instead of in the chancel. Thus the Archbishops and 
 Bishops, in their "Interpretations" of Queen Elizabeth's 
 Injunctions, direct, "Item. That the table be removed out of 
 the choir into the body of the church, before the chancel door, 
 where either the choir seemeth to be too little, or at great 
 feasts of receivings. And at the end of the Communion to be 
 
 I Chancel rails were first ordered by Archbishop Laud, chiefly for the 
 purpose of keeping do^'S away from the Holy Table. They were forbidden 
 by Parliament in 1641. Where there are Chancel screens, Altar rails are 
 hardly necessary.
 
 Cfje Communion. 
 
 371 
 
 and Evening Prayer are appointed to be said. 
 And the Priest standing at tlie "" north side of the 
 
 a " tii?rthffjri"was\ rrt 1.1 1 11 it h t-. 
 
 originally written lable Shall Say the Lord s Prayer, with the Collect 
 
 '■■/»« ■■wS^cVoss'SJ following, the people kneeling. 
 
 through with the pen, and " sUe" inserted in Sancroft's hand. Coinf. Liturgy of St. Chrysostom, Sji TOy jioptiei/ f^ifiovi. 
 
 "/^UR Father, Which art in heaven, 
 W be Thy Name. 
 
 Hallowed 
 Thy Kingdom come. Thy 
 ■will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 H The Collect. 
 AL^IIGHTY God, unto Whom aU hearts 
 ■* » be open, all desires known, and from 
 Whom no secrets are hid ; Cleanse the thoughts 
 of our hearts by the inspiration of Thy Holy 
 Spirit, that we may perfectly love Thee, and 
 worthily magnify Thy holy Name ; through 
 Christ our Lord. Amen. 
 
 h For det.iils of 
 changes made in 
 1552, see the notes 
 below. 
 
 ' s. a. ffi. 
 
 "■S. ». 
 
 '"DATER noster, Qui es in coelis ; sanctificetur 
 -L nomen Tuum : adveniat regnum Tuum : fiat 
 voluntas Tua, sicut in coelo, et in terra. Panem 
 nostrum quotidianum da nobis hodie : et dimitte 
 nobis debita nostra, sicut et nos dimittimus debi- 
 toribus nostris : et ne nos inducas in tentationem : 
 sed libera nos a malo. Amen. 
 
 ''TT^EUS Cui omne cor patet, et omnis voluntas 
 -L^ loquitur, et Quern nullum latet secretum ; 
 purifiea per infusionem Sancti Spiritu.s cogita- 
 tiones cordis nostri ; ut Te perfecte diligere, et 
 digne laudare mereamur. Per Christum Domi- 
 NUM nostrum. Amen. 
 
 set up again" [on the high footpace, that is] "according to 
 the Injunctions."' [Cardw. Do<-\ Arm. i. 205 ; see also Canon 
 82.] This practice of removing the Lord's Table from its place 
 led to great irreverence, and to a perverted notion of the holy 
 Sacrament ; but it continued in many, perhaps in most 
 churches, until the time of Charles I. Neale writes : " When 
 the sacrament was administered in parish churches, the com- 
 munion table was usually placed in the middle of the chancel, 
 and the people received round it in their several places there- 
 about. " This was, of course, a very different thing from what 
 the Rubric allowed, and the reforming Bishops of Charles I. 's 
 days ordered the Table to be placed at blie east end of the 
 chancel only. Neale continues, " It is almost incredible what 
 a ferment the making this alteration at once raised among the 
 common people all over England. " [Neale's Hist, of Puritans, 
 ii. 221, ed. 1822.] 
 
 In Cosin's Durham Book the whole of this Rubric of 1552 
 is altered into the following form, which is similar to that in 
 the Scottish Prayer Book of 1637 : — 
 
 Tlie TABLE alwayrs stand in// in the midst at the tipper end 
 of the ChanctU {or of the Church tohere a Chancell is wanlimj), 
 and beini) at all times corered vilh a carpet of sill;, shall also 
 have at the Communion-time a faire while linncn cloth vpon it, 
 with patin, chalice, and other decent ftirniture, meet for the hiyh 
 mysteries there to be celebrated. 
 
 In the MS. the Rubric was originally written in the most 
 convenient place (» the upper end of the Chancel (or of the Body 
 of the Church wliere there is no Chancel). This form of it was 
 inserted in the margin of the printed copy which was corrected 
 for the perusal of the King and Council [see p. .^S], but being 
 crossed through with tlie pun the Rubric itself is altered into 
 its present form by interlinear corrections. 
 
 the Priest slandimj at the north side] This means at the 
 north side of the T.able's front, ni> otlier boundary line of the 
 rectangular mensa than that in front being taken account of 
 in directing the ministrations of tlie ('eleljraut. 'I'liis seems 
 always to have been the rule of the English Church, except 
 in such unsettled d.ays as those referred to in the last note. 
 Curtains (sometimes calleil altar-veils) at the north and south 
 ends appear to have been always used in I'^nglaiul, instead of 
 the baldachin or canopy which surmounts the altars of foreign 
 churches ; but solid jiillars were substituted for these in tin; 
 elaborate classical "altar screens" of the seventeenth and 
 eighteenth century. The disuse of tlic latter seems to 
 require a more general return to the curtains than has yet 
 been made, for the ))iirpose of aililing dignity to the Lord's 
 Table. In Durham Catliedral those which were anciently in 
 daily use were of white silk. [.SVc also p. 359.] 
 
 THE LORD'S PRAYER. 
 In the ancient Use of Salisbury the Lord's Prayer formed 
 
 1 "They ttiiit shnll bo admitted to the Holy Communion, as soon as they 
 have made tln-ir .,bl,-iti..ii, must go togetlier to tliat place tlial shall be up- 
 pointed unto Iliem.iiiKh to tliealtar. . . . They then which shall be admitted 
 to the Commuiiiou of the Lord's board shall stand in that place, the men in 
 
 part of the Introductory Service which was said by the Cele- 
 I3raut before he went up to the Altar, and ]nobably in the 
 Vestry where there was one. This seems to liave been the 
 practice of the Primitive Church, the third Council of Car- 
 thage [a.d. 397] decreeing, " Ut . . . cum altari adsistitur 
 semper ad Patrem dirigatur oratio : fuit hoc e.xeniplo Christi, 
 Qui discipulos docens orare, exordium precationis ad Patrem 
 direxit. " The first Prayer Book [a.d. 1549] ordered that 
 "the Priest, standimj huhibly afore the midst of the Altar, 
 shall say the Lord's Prayer, tcilh this Collect," before the 
 Introit was sung ; and probably the custom soon arose of 
 saying it aloud. It is, however, still to be said, like "the 
 Collect following, " by the Priest alone, as the history of the 
 Service shews ; and as is also indicated by the manner of 
 printing the "Amen," which is not to be repeated by the 
 people, but said, like the rest of the Prayer, by the Priest. 
 The Lord's Prayer is not indicated at all in this place in 
 Merbecke's book, and was not printed at length until much 
 biter. 
 
 As in all other parts of Divine Service, the Prayer of our 
 Lord is here used with a special object. It is a royal Anti- 
 phon of Prayer wliicli supplies the keynote of that which is 
 to follow ; and tlie Celebrant uses it as a prevailing interces- 
 sion with tlie Father that lie may be found not unworthy in 
 the execution of liis special office. With the same intention 
 it sliould be lieard by the people, since the offering to be 
 made in the Holy Eucharist is theirs as much as it is that of 
 their leader who stands at their head in front of God's Altar. 
 
 I THE COLLECT. ' 
 
 This Prayer, which is commonly called the " Collect for 
 ' Purity," also formed part of the Introductory Prayers of the 
 Celelirant in the Sarum rite, and is not found in any other of 
 the Englisli Liturgies or in the Roman. It appears again in 
 a " Missa ,ad invocandum gratiam Spiritns Sancti " at tlie end 
 of the Saruni Missal, a Mass which is attributed by Miuatori 
 [ii. 383] to St. Gregory, Abbot of Canterbury about A.ii. 780. 
 It is found too in the Sacramcntary of Alcuin, and it also 
 occurs among the prayers after Mass in the Hereford Missal, 
 and at the end of the York Lit.any : so that it is prob.ibly a 
 Pr.ayer of the early Church, but preserved almost solely by 
 the Churcli of England. It occurs, however,.in the Roman 
 " Missa votiva de Spiritu Sancto. " 
 
 The Prayer for Purity now forms, naturally, a part of the 
 public Service ; and in making it so, it was doubtless the 
 intention of those who reconstructed our I>iturgy to make it 
 a Prayer of the jieople with the Celebrant, for themselves, as 
 well as his own prayer with reference to liis special work of 
 cclebr.ation. Standing at the head of his flock, the Priest 
 offers up this preliminary Prayer to God for himself .and them, 
 that all may be prepared by His mercy for the solonm rite in 
 which they arc about to take their respective parts as Priest 
 and Christian haJty. 
 
 tlieir proper place, and tlie women in their place, and there they shall give 
 thanks, and pray reliRiously with the pastor." [Daye's transl. of Hermann's 
 Consult, f. 220, ed. l.'jJT.]
 
 572 
 
 Cbe Communion. 
 
 IT "Then shall the Priest, turning to the ''People, 
 rehearse distinctly all the Ten Commandments ; 
 and the People still kneeling shall, after every 
 Commandment, ask God mercy for their trans- 
 gression thereof for the time past, and grace to 
 keep the same for the time to come, as foUoweth. 
 
 IT Minister. 
 
 GOD spake these words, and said ; I am the 
 Lord thy God : Thou shalt have none 
 other gods but Me. 
 
 IT People. 
 LoKD, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 IT Minister. 
 Thou shalt not make to thyself any graven 
 image, nor the likeness of any thing that is in 
 heaven above, or in the earth beneath, or in the 
 water under the earth. Thou shalt not bow 
 down to them, nor worship them : for I the Lord 
 thy God am a jealous God, and visit the sins of 
 the fathers upon the children, unto the third and 
 fourth generation of them that hate jNIe, and 
 shew mercy unto thousands in them that love 
 Me, and keep My commandments. 
 IT People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 IT Minister. 
 Thou shalt not take the Name of the Lord 
 thy God in vain : for the Lord will not hold him 
 guiltless, that taketh His Name in vain. 
 IT People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 a This Rubric an<l 
 tlie Ten Commaiul- 
 meiits were in- 
 serted in IS5-. 
 
 ^ Comp. St. Mark's 
 Liturjjy, vipifiTOLI 
 !rfiis TOv Aoeoy. 
 
 IT Minister. 
 
 Remember that thou keep holy the Sabbath- 
 day. Six days shalt thou labour, and do all that 
 thou hast to do ; but the seventh day is the Sab- 
 bath of the Lord thy God. In it thou shalt do 
 no manner of work, thou, and thy son, and thy 
 daughter, thy man-servant, and thy maid-servant, 
 thy cattle, and the stranger that is within thy 
 gates. For in six days the Lord made heaven 
 and earth, the sea, and all that in them is, and 
 rested the seventh day : wherefore the Lord 
 blessed the seventh day, and hallowed it. 
 
 H People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 IT Minister. 
 Honour thy father and thy mother ; that thy 
 days may be long in the land, which the Lord 
 thy God giveth thee. 
 
 IT People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 IT Minister. 
 Thou shalt do no murder. 
 
 IT People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 IT Minister. 
 Thou shalt not commit adultery. 
 
 THE TEN COMMANDMENTS. 
 
 turning to the I'eojAe] Turning from the position in which 
 he stands to pray, when he faces the Altar, to that in whicli 
 he exhorts, when he faces the people. In the Scottish 
 Liturgy of 1637 this Rubric ended as follows : " The people 
 all the widle kneeling, and asking God's inerey for the trans- 
 gression of every duty therein; either aeeordiny to the letter, or 
 to the mystieal importance of the said Commandment." 
 
 The use of the Ten Commandments in the Communion Ser- 
 vice is quite peculiar to the English Church. It is indirectly 
 derived from the custom of reciting and expounding them at 
 certain intervals, which is so frequently enjoined by the 
 ancient Synods and by the Bishops of the Church of England. 
 The immediate origin of the usage is, however, to be traced 
 to an Order of Council appended as a Preface to tlie Homilies 
 set forth in the year 1547. This directed that one of the 
 Homilies should be read during High Mass on Sundays when 
 there was no .Sermon, and that on Holydays "falling in the 
 week time " the Clergy were to "recite the Pater Noster, the 
 articles of our faith, and tlie Ten Commandments in English, 
 openly before all the people." In the Injunctions of the 
 same date a similar direction is contained for "every Holy- 
 day throughout the year " and the time of High JIass at 
 which it was to be carried out is defined as "immediately 
 after the Gospel." They were inserted in the place where 
 they now stand in 1552.' 
 
 Lord, have mercy iipon us] The respond after each Com- 
 mandment was suggested by the nine times repetition of the 
 Kyrie Eleison which followed the Introit, the Introit follow- 
 ing the Collect for Purity, in the opening of the Communion 
 Service as it stood in the First Book of Edward VI. and in 
 the Missals. It is in reality a Christian application of the 
 Law in the words of Jer. xxxi. .SS and Ps. cxix. .36, and as 
 already made by St. Paul in Heb. viii. 10. It may be clearly 
 traced in the Vulgate: " Inclinavi cor meum ad faciendas 
 
 1 The translation of the Decalogue used here, and in the Catechism, is 
 not that of our present version, and seems to have been made for the 
 Prayer Book. 
 
 justificationes Tuas ..." [Ps. cxix. 111.] " Inclina cor 
 meum in testimonia Tua . . ." [Ilnd. 36.] "... etcustodiam 
 illam in toto corde meo. " [find. 34.] 
 
 The Kyrie thus said appears to represent the ancient Litany 
 element [the Greek ectene] of the Eucharistic Office, and 
 especially when it was sung in an expanded form, or " farsed," 
 as it was on all the higlier class of festiv.nls. At the end of 
 some Missals there are several pages, "De cantu Kyrie 
 Eleison," and these contain nine such expanded forms, Kyrie 
 generally beginning the first three lines, Christe the second 
 three, and Kyrie the third three ; all the nine lines ending 
 with "Eleison." Twenty-nine of these expanded Kyries are 
 printed in Henderson's edition of the York Missal [ii. 
 243-252]. Translations of two are also here given from a 
 Missal of 1514 as specimens : — 
 
 "Lord, Almighty, Father unbegotten, on ua wretched ones 
 
 have mercy. 
 Lord, Who hast redeemed Thine handiwork, by Thine own 
 
 Son have mercy. 
 Lord, Adonai, blot out our sins, and on Thy people have 
 
 mercy. 
 Christ, the splendour of the Fiither's glory and the image 
 
 of His substance, have mercy. 
 Christ, Who didst save the world at the Father's bidding, 
 
 have mercy. 
 Christ, Salvation of men and eternal life of angels, have 
 
 mercy. 
 Lord the Spirit, the Paraclete, Bestower of pardon, have 
 
 mercy. 
 Lord, Fountain of mercy, sevenfold in grace, have mercy. 
 Lord, most gracious Pardoner, proceeding from Both, most 
 
 bounteous Bestower of Spiritual gifts, have mercy." 
 
 " Lord, the Maker of all creatures, have mercy upon us. 
 
 Thou Who blottest out our sins, have mercy upon us with- 
 out ceasing. 
 
 Let not Thy handiwork perish ; but graciously have mercy 
 upon it. 
 
 Christ, the only Son of the Father, born of the Virgin, 
 have mercy upon us.
 
 Ct)e Communion. 
 
 373 
 
 IT People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 ^ Minister. 
 Thou shalt not steal. 
 
 ir People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 IT Minister. 
 Thou shalt not bear false witness against thy 
 neighbour. 
 
 IT People. 
 Lord, have mercy upon us, and incline our 
 hearts to keep this Law. 
 
 IT Minister. 
 Thou shalt not covet thy neighbour's house, 
 thou shalt not covet thy neighbour's wife, nor his 
 servant, nor his maid, nor his ox, nor his ass, nor 
 any thing that is his. 
 
 1[ People. 
 Lord, have mercy upon us, and write all these 
 Thy Laws in our hearts, we beseech Thee. 
 
 If Then shall foUow one of these two Collects for the 
 Queen, the Priest standing as "before, and saying, 
 
 H Let US pray. 
 
 ALMIGHTY God, Whose kingdom is everlast- 
 -^^ ing, and power infinite ; Have mercy upon 
 
 a Comf. St. Chry- 
 sostom's Liturgy, 
 
 Tfpov lOTCil. 
 
 b or /If that js nfi- 
 /<>i>i/<'rf[i549|, 
 
 for thcit pitr/ose 
 '[■S49]. 
 
 the whole Church ; and so rule the heart of Thy 
 chosen servant VICTORIA, our Queen and 
 Governour, that she (knowing Whose minister she 
 is) may above all things seek Thy honour and 
 glory : and that we, and all her subjects (duly 
 considering Whose authority she hath) may faith- 
 fullj"- serve, honour, and humbly obey her, in Thee, 
 and for Thee, according to Thy blessed Word and 
 ordinance, through Jesus Christ our Lord, Who 
 with Thee and the Holy Ghost liveth and 
 reigneth, ever one God, world without end. 
 Amen. 
 
 IT Or, 
 ALMIGHTY and everlasting God, we are 
 -I^^ taught by Thy holy Word, that the hearts 
 of kings are in Thy rule and governance, and that 
 Thou dost dispose and turn them as it seemeth 
 best to Thy godly wisdom : AVe humbly beseech 
 Thee so to dispose and govern the heart of 
 VICTORIA Thy Servant, our Queen and Gover- 
 nour, that, in all her thoughts, words, and works, 
 she may ever seek Thy honour and glory, and 
 study to preserve Thy people committed to her 
 charge, in wealth, peace, and godliness. Grant 
 this, O merciful Father, for Thy dear Son's 
 sake, Jesus Christ our Lord. Amen. 
 
 IT Then shall be said the Collect of the day. And 
 immediately after the Collect the * Priest shall read 
 the 'Epistle, saying, TIu Epistle [or, 'I7ie 2>ortion of 
 Scripture appointed Jor the Epistle] is loritten in the 
 
 Chapter of beginning at the Verse. 
 
 And the Epistle ended, he shall say, Here endeth 
 
 Thou that by Thy Blood savedst a ruined world from death, 
 
 have mercy. 
 Hear the Prayer of those who now cry unto Thee, and in 
 
 tenderness have mercy. 
 Gracious Spirit, fill us with Thy grace, have mercy. 
 Thou who ilowest from the Father and the Son continually, 
 
 have mercy upon us. 
 Holy Trinity, trinal Unity, together to be worshipped. 
 Loosen the bonds of our sins, redeeming us from death. 
 Let us all now cry aloud with sweetly-flowing voice, God, 
 
 have mercy." 
 
 An interesting feature of these expanded forms of the 
 Kyrie is the retention of Greek words, which indicates their 
 Eastern origin, and that the associations connected with 
 them were precious to tlie Cliurch of England. 
 
 In the American Prayer Book the Commandments are fol- 
 lowed by our Lord's Summary of the Decalogue from Matt. 
 xxii. 37-40 ; the use of which is also allowed instead of that 
 of the Decalogue by the Scottish Liturgy. 
 
 COLLECT FOR THE SOVEREIGN. 
 
 the Priest standing as before] That is, at the northern part 
 of the front of the Altar, looking towards the east, as he had 
 stood before he turned to the people to read the Ten Com- 
 mandments. 
 
 Both these Collects appear to liave been composed in 1549, 
 but the second is very similar in its phraseology to the first 
 Collect or the Missa pro Rege given at p. 203, of which the 
 first words are, " Deus in cujus manu sunt corda regum." 
 There seems to have been considerable variety in the Missas 
 
 Ero Kcge et Regina : and it is possible that these Collects are 
 oth of them taken from some ancient sources not yet recog- 
 ni.icd. 
 
 The insertion of this Prayer for the Sovereign may be thus 
 accounted for. The Sovereign was mentioned in the ancient 
 Canon, in that of the tirst Prayer Book, and in the Prayer for 
 the Church Militant, when that Canon was afterwards broken 
 up into tliree portions as we now have it. But in the first 
 Prayer Book one of the final Rubrics directed that on Wed- 
 nesilays and Fridays, if there was no celebration, the Com- 
 munion Service should yet be said .as far .as the end of the 
 
 Offertory. When so used, the memorial of the Sovereign in 
 the Canon would not be said, and this Collect was probably 
 inserted to supply the deficiency. It would also be said con- 
 stantly that those who did not remain to receive (and there- 
 fore did not hear the Canon), might still liear, and take part 
 in, a Prayer for the Sovereign and the Church. When the 
 Canon was broken up, and that part of it which now forms 
 the Prayer for the Church Militant was removed to an earlier 
 part of the Office, it was directed to form part of the Offer- 
 tory even when there is no Celebration : and thus the second 
 memorial forms not only part of the Canon, as in ancient 
 days, but of the Service used when there are no communi- 
 cants. Temporary reasons connected with the disloyalty of 
 tlie times had probably some influence in fi.\ing this CoUeot 
 upon the Church. t 
 
 Viewing the Ten Kyries preceding as a represent.ative, in 
 some degree, of the primitive Ectene, or Great Collect, the 
 I'oUeot for tlie Sovereign is not without a certain propriety 
 .as to its Liturgical position. One of the petitions in that 
 Eucharistic Litany is, "For our most religious and God- 
 protected Sovereigns, for all the Palace and their Army, let 
 us beseech the Lord. l^"'. Lord, have mercy upon us." 
 
 It should also be added that " Memoriie " were s.aid with 
 the Collect for the day under the old system of the Church of 
 England, and that the use of tlie present memorial Collect 
 for the Sovereign may represent an ancient custom. The 
 Rubric was as follows ; " JJtinde dicitur oratio, sic determin- 
 undo. Per omnia sa^cula s.tculorum. Anion. Et si aliqna 
 Memoria habeiida est itervm dicat Sacerdos Orenius jit supra. 
 Et quando sunt plures colle.cta: dicendce, tunc omnes Orationes 
 (juce sequentur sub vno, Per Dominum, et nno Oremus dicun- 
 tur. Ita tamen quod septenari^minumerum excedere 7wn debent 
 secundum vsum Eeclesia; Saruni." 
 
 the Collect of the day] Some notes on the history of the Col- 
 lects de Tempore will be found at p. '24'2 ; some special rules 
 connected with their use at pp. 201, 244. 
 
 If Memorial Collects, on account of national or diocesan 
 afllictions or necessities, should ever be issued by the author- 
 ities of our Church, the proper place to use them is after the 
 Collect or Collects of the day, both here, and at Mattins and 
 Evensong. 
 
 shall read the Epistle] For notes on the history of the
 
 374 
 
 Cf3C Communion. 
 
 the Epistle. Then shall be read the Gospel (the 
 People all standing up), saying, The holy Gospel 
 is loritten in (he Chapter of beginning at 
 
 a Slalifit Sacerdos 
 in medio Alcaris 
 symboltifTtJiiiet in- 
 cipuit excelsa zoce. 
 W. In S- and 19- 
 there is a similar direction. 
 
 the Verse. And the Gospel ended, shall be 
 
 sung or said the Creed following, the People still 
 standing as before. ** 
 
 I BELIEVE in one God* the Father Almighty, 
 Maker of heaven and earth, And of all things 
 visible and invisible. 
 
 And in one Lord Jesus Christ, the only- 
 begotten Son of God ; Begotten of His Father 
 before all worlds; God, of God; Light, of Light; 
 Very God, of very God ; Begotten, not made ; 
 Being of one substance with the Father: ''By 
 Whom all things were made : Who for us men 
 and for our salvation came down from heaven, 
 And was incarnate by the Holy Ghost of the 
 Virgin I\Iary, And was made Man ; And was 
 crucitied also for us under Pontius Pilate. He 
 suffered and was buried. And the third day He 
 rose again according to the Scriptures, And 
 ascended into heaven, And sitteth on the right 
 hand of the Father. And He shall come again 
 with glory to judge both the quick and the dead : 
 Whose kingdom shall have no end. 
 
 And I believe in the Holy Ghost; 'The Lord, 
 and Giver of life ; Who proceedeth from the 
 Father ^and the Son ; Who with the Father 
 and the Son together is worshipped and glorified ; 
 Who spake by the Prophets. And I believe one 
 Catholick and Apostolick Church. ''I acknow- 
 ledge one Baptism for the remission of sins. And 
 I look for the Resurrection of the dead, And the 
 life of the world to come. Amen.' 
 
 /> After these words 
 followed a Rubric 
 in 1549, The clerks 
 shall sing the test. 
 
 <■' UiO-Tiuu in the 
 Greek Liturgies. 
 
 d i.e. By GOD the 
 Sun. 
 
 e i.e. [i[ The Lord 
 God. and [2] tlie 
 Giver of hfe, or 
 more strictly, the 
 I.ife-Giver. 
 
 / Filioque. No cor- 
 responding word is 
 found in the origi- 
 nal Greek. 
 
 S kyiccv not iii the 
 Lituryy of St. 
 Mark. So the word 
 "sanclanr'is wanl- 
 inj; in some early 
 Latin versions. 
 
 h So in Mozarabic. 
 Conftteor, though 
 the rest is said m 
 the plural. 
 
 i The punctuation 
 of the English has 
 been rc-arranged 
 for the present 
 work. 
 
 : 'niSTEYOMEN d^ h-a. Geor, narepa Trai'TOKpa- 
 ; Topa, iroajT^jv ovpavov Kal yyi, opdroiv re TravTtor 
 Kal dopaTiov. 
 
 Kat et's era Ki'pLov 'li^aovv Xpicrroi', tuv Yiov 
 Tov 6eoC Tov /ioroyfi'ij, tov (k toT IlaTpos yev- 
 \n]6€i'Ta TTph Trcu'TOJi' tS>v altovinv [Geui' Ik ©foij] 
 $ws «K '{'cuTos, 0€oi' ak-qdivov Ik Qtov dXijdii'ov' 
 yevvrjdevTa, ov TroiriOevTa, 6p.oov(7iov T(j> IlaTpr 
 Si' ov TO. irdvTa eyevcro" toi' Bi' I'lpas Tovs dvBpd- 
 TTOvs, Kal Sia T^v ij/ierepav aomipiav, KaTcXdovra 
 €K rwv ovpavdv, Kal aapKuOevTa €k IIi'£i'/xaTOS 
 'Ayiov, Kal Mapi'as tjjs TrapOevov, Kal €vart:)punr-q- 
 travra" (TTavpitidivra re xnrkp i)piov sttI IIoi'tiov 
 TltXarov, Kal iraOovTa, Kal TO<^£i'Ta, Kal aiaaravTa 
 TQ Tpiry I'lp^py- Kara ras ypa<f>d'S' Kal dveXdovra 
 €is Toi'S oi'pai'oi'S, Kal Kad((6p.(voi' eK ?e^i(3v ToC 
 IlaTpos" Kal TraXiv ep^opei'oy pcTa So^rj's Kpivai 
 ^(avTas Kal ve/cpoi's' or' t/}s fSaatXtias ovk kcrrai 
 ' reAos. 
 
 Kai its TO ni'ei'/xa to "Ayioi', to Kvptov, Kal to 
 
 ZlOOTTOlOV, TO €K TOV UaTpUS iKTroptVOIXiVOV, TO 
 
 crw IlaTpi Kal "YiiS avpirpoaKwov/xevov Kal crvv- 
 5o^a^op.evov, to XaXrjaav Sid toiv ■irpo<f>J}TiJJv Ei's 
 /xiav "dyiav KaOoXiK'ijVKal dTroaToXtKijv iKKXi^alav. 
 ojxoXoyovpiV ei' pdimap-a els a</>ccru' dpapTiuJv. 
 TTpoacoKiapev dvairrao'iv vtKpwv, Kal {wv/i' ToC 
 /xtAAoi'TOS ai'wi'os. 'A.p-qv. 
 
 Epistle and Gospel as used in the Communion Office, see p. 
 243. Tile Epistle was anciently read from a lectern near 
 tlie Altar, from whicli sometimes both it and the Gospel also 
 were read. At Durham Cathedral, before its iniquitous 
 spoliation, "at tlie North End of the High Altar there was a 
 very tine Lettern of Brass, wliere tliey sang the Epistle and 
 Gospel, with a great Pelican on tlie heiglit of it finely gilt, 
 billing the blood out of her brejist to feed lier young ones, 
 and her wings spread abroad, wliereon lay the Book, in which 
 tliey sung the Epistle and Gospel : it was tliought to be the 
 finest Lettern of Brass in this country."' But this lectern 
 doulitless stood on the north of the Altar because it was used 
 for tiie Gospel. The proper side from which to say tlie 
 Epistle is tlie south, or that which is on the right hand, when 
 looking towards tlie Altar. 
 
 The following is Cosin's alteration of this Rubric : — 
 Immediately after the Collect.^, the Priest, or the Epistler 
 appointed, shall turn to the people and read the Epistle in the 
 place assigned for it, beyinnin;/ thus : The Epistle is written in 
 the Chapter of , and ending thus ; Here eudetli the 
 
 Epistle. And the Epistle ended, the Priest or the Gospeller 
 appointed shall read the Gospel, saying first: The Holy Gospel 
 is written in the Chapter of . .ind the people all 
 
 standing up shall say : Glory be to Thee, Lord. And at the 
 end of the Gospel he that readeth it shall say : Here endeth the 
 holy Gospel. A7ul the people shall answer: Thanks be to 
 Thee, Lord. 
 
 Although no gesture is prescribed for the people during 
 the reading of the Epistle, the custom of sitting is in 
 strict accoi-d.ance with the ancient practice of the Church. 
 Thus Amalarius wrote in tlie niutli century that while the 
 Lesson, or Epistle, is "licing read we are accustomed to sit 
 after the ni.anner of the ancients." [Ajial. de Eccl. Of. iii. 
 11] Rupert of Deutz also wrote to the same effect in the 
 twelfth century. [RvP. de Dir. Off. i. 32.] A Rubric per- 
 mitting those in the Choir to sit while the Epistle was beiii" 
 
 I The R'dis of Durham, written by an eye-witness of tlie spoliation. 
 There was another brass Lectei-n in the jnidst of the Quire for the music- 
 book, and a wooden one for tlie Lessons lower down, near the Quire door. 
 The "great pelican" has been revived recently in the niagniliceut lectern 
 used for the Lessons, " the finest Lettern ... in this country." 
 
 read, and the Gradual and Tract sung, is found in some Sarum 
 Missals. 
 
 'Then shall he read the Gospel] The highest reverence has 
 always been given by the Church to the Eucharistic dispensa- 
 tion of the Gospel : doubtless from a recognition of the solemn 
 association between such an use of it and the Personal WoRU 
 of God, Whose message it is. In the Eastern Church the 
 Book of the Gospels is carried in procession to the Altar, this 
 rite being called the Little Entrance, as the procession of the 
 Elements to the Altar is called tlie Great Entrance.- In the 
 Church of England lighted tapers used to be held on either 
 side of the Gospeller while he was reading, and Incense 
 burned, to signify that the Gospel is from Him Who is the 
 Liglit of the World, and tliat the reading of it is a memorial 
 ofl'ered before God. The versicle, "Glory be to Thee, O 
 Lord," is also handed down to us from the ancient Church 
 [Rup. de Dir. Off. i. 3G], was printed in tlie earlier 
 Prayer Books, and has been retained with a firmer hold than 
 most ritual traditions by subsequent generations. The Gos- 
 pel is always said at the nortli side of the Altar, or that side 
 vihicli is on tlie left liand wlien looking towards it. 
 
 Standing at tlie Gospel is a custom significant of this 
 reverent instinct of the Cliurch. Tlie historian Sozomen, who 
 wrote in the fifth century, knew of only one exception to this 
 custom, which was that of the Bishop of Alexandria. St. 
 Chrysostom bids the people "stand with soul and ear erect" 
 when the Gospel is read, and in the Apostolical Constitutions 
 of tlie third century is the direction, "When the Gospels are 
 in reading, let all tlie Priests and Deacons, and all tlie people, 
 stand up in great quietness ; for it is written, ' Be still, and 
 hearken, Israel :' and again, ' But do thou stand here and 
 listen!'" Upon this custom Hooker writes, "It sheweth a 
 reverend regard to the Son of (iod above all other messengers, 
 although speaking as from God also. And against Infidels, 
 Jews, Arians, who derogate from the lionour of Jesus Christ, 
 such ceremonies are most profitable. ' 
 
 At tlie end of the Gospel the Celebrant moves to the centre 
 
 3 The " Evangelisteria," or Books of the Gospels, were anciently decor- 
 ated in the most costly manner. One used in Salisbury Cathedral, for 
 example, was adorned with twenty sapphires, six emeralds, eight topazes, 
 twelve pearls, eighteen alemandines, and eight garnets.
 
 Ct)C Communion. 
 
 375 
 
 The Latin version of the Nicene Creed ia as fol- 
 lows : — 
 
 " " Credo in unum Deum, Patrem omnipotentem, 
 Factorem coeli et terrre, visibilium omnium et invisi- 
 bilium. Et in unum Dominum Jesum Christum, 
 Filium Dei unigenitum, Et ex Patre natum ante omnia 
 aaecula : Deum de Deo, Lumen de Lumine, Deum verum 
 de Deo vero, Genitum non factum, consubstantialem 
 Patri, per Quern omnia facta sunt. Qui propter nos 
 homines et propter nostvam salutem doscendit de coelis, 
 Et inoarnatus est de Spiritu Sancto ex Maria virgine, 
 Et homo factus est. Crucifixus etiam pro nobis sub 
 Pontio Pilato, passus et sepultus est. Et resurrexit 
 tertia die secundum Scripturas, et ascendit in ccelum, 
 sedet ad dexteram Patris, Et iterum veuturus est cum 
 gloria judicare vivos et mortuos, Cujus regni non erit 
 tinis. Et in Spiritum Sanctum, Dominum et Vivifican- 
 tem. Qui ex Patre Filioque procedit. Qui cum Patre et 
 Filio simul adoratur et conglorificatur, Qui locutus est 
 per proplietas. Et unam sauctam Catholicam et Apos- 
 tolicam Ecolesiam. Confiteor unum baptisma in re- 
 missionem peccatorum, et exspecto resurrectionem 
 mortuoruni, Et vitam venturi sseculi. Amen." 
 
 The following is an interesting English version of the 
 " Mass " Creed, taken from Our Ladifs Mirror, [ilir- 
 ror of our Lady, pp. 312-321, Blunt's ed. ] Although this 
 
 translation was made about a.d. 1430, it is yet almost 
 exactly identical with that adopted in 1549. There 
 are much older English versions : — 
 
 " I byleue in one god y<^ father almyghty, maker of 
 heuen and of erthe, and of al thinges vysyble and in- 
 uisyble, and in one lorde iesu cryste, tlie only begotten 
 aone of god : borne of tlie father before al worldes. god 
 of god. lyghte of lyghte. very god of very god. by- 
 gotten and not made, and of one substaunce wyth the 
 father. By whome all thyuges are made, whiche for 
 US men and women, and for oure helthe cam downe 
 from heuens. And he was incarnate of the holy gooste 
 of the vyrgyn marye, and he is made man. He was 
 crucyfyed also for us under ponce pylate, suffered 
 passyon, and was buryed. And he arose the tliyrde 
 daye after scrj'ptures. And he ascfded in lieuen and 
 sytteth on the fathers ryghte hande. And he shall 
 come agayne with glory to deme the quycke and the 
 deade. Of whose kyngdome shall be none ende. And 
 I byleue in the holy goste, lord and quykner. which 
 proceedeth of the father and of the soune. which is 
 worshiped, and glorifyed togyther wyth the father and 
 wytli the Sonne, wh3xh hathe spoke by tlie prophetes. 
 And I byleue on holy comon and apostly chirche. I 
 knowlege one baptym in remyssyo of sj'nnes. And I 
 abyde the resurreccyon of the deade. And I abyde the 
 lyfe of the worlde to come. Amen." 
 
 of the Altar to say the Creed, remaining there for the rest of 
 the Service except when communicating the people. In 
 Merbecke, and in all other Services, the first words of the 
 Creed, "I believe in one God," are assigned to the Priest 
 alone, the Choir and people joining in at the words "the 
 Father Almighty." 
 
 THE NICENE CREED. 
 
 The recitation of the Creed in the public ministration of 
 the Holy Eucliarist was first introduced by Peter the Fuller, 
 Bishop of Antioch in 471, and adopted by Timotheus, Bishop 
 of Constantinople in 511. In the West it was adopted first 
 in Spain, by the Third Council of Toledo in 589, as an anti- 
 dote to tlie Ariau heresy, witli which the Spanish Church 
 had been infected ; then in France in the time of Charles the 
 Great, and lastly in the Roman Cliurch under Pope Benedict 
 VIII. in 1014. Originally the Creed seems to liave been used 
 only ill the instruction of catechumens, and as their profession 
 of faith when baptized ; and also aa that of Bishops at their 
 consecration.' 
 
 One of the most interesting of the early creeds is that of 
 Csesarea, because it was adopted by the Council which 
 assembled at Nioa^a in 325, to condemn the errors of Arius, 
 as the basis of that profession of the Faith wliich — with the 
 additiftn made at the .Second General Council of Constantinople 
 in 381 (from '■ the Lord, and Giver of life " to the end), to meet 
 the heresy of .Macedonius — was contirnied and finally adopted 
 by the Tliird General Council of Ephesus in 431, and by the 
 Fourth, that of Chalcedon, in 451. [See H.4mmond's Defini- 
 tions of Faith and Canons of the Unirersal Church.] 
 
 The Nicene, or, more correctly, the Niceno-Constantino- 
 politan Creed, from the solemn sanction thus given to it by 
 the great (Ecumenical Councils, stands in a position of greater 
 authority than any other ; and amid their long-standing 
 divisions is a blessed bond of union between the three great 
 branches .of the One Catholic Church — the Eastern, the 
 Roman, and tlie Anglican, of all whose Communion Offices 
 it forms a part. It is very seriously to be regretted that the 
 American portion of tlie Anglican Communion has made its 
 use in the Communiun Otiice optional, giving the Apostles' 
 Creed as an alternative. 
 
 Tlie shorter draught of the Creed as it came from the 
 Nicene Council cont.iined the words 0(6i> iK GtoO, which the 
 Council of Constantinople omitted aa unnecessary, and the 
 words Deum de Deo do not occur in the Creed as given in the 
 Gelasian Sacramentary. [Ml'iiATORi, lAl. Bom. i. 540.] But 
 they have since been universally restored throughout the 
 AVestern Church. 
 
 The words " et Filio" or "Filioque "of the Procession of 
 the Holy (ihost have, as is well known, never been admitted 
 into the Creed by the Eastern Church. They were first 
 
 1 Some of the earlier creeds may be seen in Harvey's History and 
 Thtoloijy of the three Creeds, Heurtlev's ffarmonia Symbolica, WAi.cmrs' 
 BMiotluca Si/mMico, and Uinuiiah's Anliquitia, X. iii. 4. (Sec also pp. 
 196-198 and 211-213 of this work,] ■ 
 
 introduced, probably, as an additional protest against the 
 Arian denial of the full Godhead of the Son, by the Spanish 
 Church, at the great Council of Toledo in 589 ; or, according 
 to Bitigham, at the still earlier Council of Bracara in 411. 
 Some, however, think that they cannot be traced with certainty 
 higher than the Toledan Council of 633. [Guett^, Fapauti 
 Scliismatique, p. 335.] The addition first became of impor- 
 tance towards the end of the eighth century, when the doctrine 
 of the procession of the Holy Ghost from the Son was wielded 
 as a theological weapon against the adoptionist heresy of the 
 Spanish Bishops, Felix and Elipandus. 
 
 It was then generally adopted through Gaul and Germany, 
 chiefly through the influence of Charlemagne, who is said to 
 have written the hymn ]'eni, Creator: and, — although Pope 
 Leo III., on the subject being referred to him by a Council 
 held at Aix-la-Chajielle in 809, declined to sanction it, and 
 caused a copy of the Creed without the "Filioque" to be 
 engraved on silver plates and set uj) in St. Peter's, — Pope 
 Nicholas I., the great rival of the patriarch Photius, half a 
 century later, insisted, in spite of the protests of the Greeks, 
 on its insertion throughout the cliurches of the West. The 
 dispute waa embittered by the growing assumptions of the 
 Roman See, which liave always been stedfastly resisted by 
 the Eastern Church ; and the rupture was unhappily com- 
 pleted on July 16, 1054, when the legates of Pope Leo IX. 
 laid on the altar of St. Sophia at Constantinople a writ of 
 Excommunication against Michael Cerularius the I'atriarch, 
 which was answered by an anathema on the part of the Patri- 
 arch and his clergy. 
 
 The resistance of the Easterns to the insertion of the 
 "Filioque" seems to have been influenced principally by 
 these considerations : — 
 
 1. An objection to the doctrine, if it was intended to 
 assert that the Holy Spirit proceeds from the Son in the 
 same sense, that, namely, of eternal derivation, in which 
 He proceeds from the Father. This they thought was to 
 trench on the great fundamental verity of one sole 'Apxri, or 
 Originating Principle, in the Godhead. The being tlie sole 
 fount of Deity was, they argued, not one of the Substantial 
 attributes of Godhead as such, since llicn it would belong 
 equally to each of the Three Blessed Persons ; but the dis- 
 tinctive Personal attribute of the Father only, as it is the 
 distinctive Personal attribute of the Son tliat His Godhead 
 is eternally derived from the Father by way of Generation, 
 and of the Holy Spirit that His (Jodhead is eternally derived 
 from the Father by way of Procession. And lliey maintained 
 that the passages of Holy Scripture urged in defence of the 
 eternal Processiim of the Holy Ghost from the Son, referred 
 only to His temporal mission by the Son ; and that on so 
 mysterious a subject it was safer to keep strictly, as the 
 
 I Oecumenical Councils had done, to the plain letter of Holy 
 Scripture, which afiirms expressly that the Holy Ghost pro- 
 ceedeth from the Father, but does not affirm expressly that 
 He proceedeth from the Son. 
 
 2. An objection to any unauthorized interpolation in the
 
 i7^ 
 
 Cbe Communion. 
 
 IF Then the Curate sliall declare unto the people what 
 holydays, or fasting-days, are in the week follow- 
 ing to be observed. And then also (if occasion 
 be) shall notice be given of the Communion ; and 
 the Banns of Matrimony published ; and Briefs, 
 Citations, and Excommunications read. And 
 nothing shall be proclaimed or pulilished in the 
 Church during the time of Divine Service, but by 
 the Minister ; nor by him any thing, but what is 
 prescribed in the Rules of this Book, or enjoined 
 by the Queen, or by the Ordinary of tlie place. 
 
 IF Then shall follow the Sermon, or one of the Homilies 
 already set forth, or hereafter to be set forth, by 
 Authority. 
 
 IF Then shall the Priest return to the Lord's Table, 
 and begin the Offertory, saying one or more of 
 these Sentences following, as he thinketh most 
 convenient in his discretion. 
 
 IET your light so shine before men, that they 
 -^ may see your good works, and glorify your 
 Father Which is in heaven. s. Matt. v. i6. 
 
 Lay not up for yourselves treasure upon the 
 earth ; where the rust and moth doth corrupt, 
 and where thieves break through and steal : but 
 lay up for yourselves treasures in heaven ; where 
 neither rust nor moth doth corrupt, and where 
 thieves do not break through and .steal. 
 
 S. Matt. vi. 19, 20. 
 
 Whatsoever ye would that men should do unto 
 you, even so do unto them ; for this is the Law 
 and the Prophets. s. Matt. vK. 12. 
 
 Not every one that saith unto Mo, Lokd, 
 Lord, shall enter into the Kingdom of Heaven ; 
 but he that doeth the will of My Father Which 
 is in heaven. s. Mait. vii. 21. 
 
 Zacchasus stood forth, and said unto the Lord, 
 Behold, Lord, the half of my goods I give to the 
 poor ; and if I have done any wrong to any man, 
 I restore four-fold. s. Luke xix. s. 
 
 Who goeth a warfare at any time of his own 
 
 universally accepted Creed of Christendom, resting on the 
 universally admitted authority of the Second and Fourth 
 General Couucils, especially when it originated in a local 
 Church of tlie then unsettled and unlettered extreme West, 
 and afterwards enforced by the Papal See very much by way 
 of asserting and establishing its extravagant claims of supre- 
 macy, and of dominion over the Faitli of the Church. 
 
 At the English Reformation the question was not raised, 
 and the Creed in this respect continued as before.^ 
 
 Then the Curate shall declare unto the people] We happen 
 to have two very ancient notices that were given out to the 
 people during Divine Service in the early Church. The one 
 is the notification of Easter, which was given on the Feast of 
 the Epiphany, according to the Ambrosian Eite, and which 
 will be found in a note at ji. 290. This is placed after the 
 Collect "Super Populum " in the Missal of St. Ambrose, and 
 was probably, therefore, read at an analogous part of the 
 Service to that directed above. The other is a notice by St. 
 Augustine in the following words: "I suggest to you. 
 Beloved, what ye know already. To-morrow dawns the 
 anniversary day of the Ordination of the venerable Lord 
 Aurelius. He asks and admonishes you by my humble 
 ministry that you will, of your charity, grant him a meeting 
 with all devotion at tlie basilica of FiUistus. Thanks be to 
 God." [Serm. cxi. Ben. ed., Ixi. Oxford transl ] In medieval 
 times it was the custom (according to Cardinal Bona) to give 
 out notices of feasts and fasts after the Benediction, which 
 occurred in the part of the Service that comes between the 
 Consecration and the Communion, and he gives some examples 
 of these and other notices (including one of Baptism) from a 
 Roman Sacrameutary written before the ninth century. [Rcr. 
 LitU7-g. ii. IG.] The practice of interpolating such notices in 
 the Communion Office is therefore one of great and apparently 
 Primitive antiquity. In the Church of England it ajipears to 
 have been the medijeval custom to associate the bidding of 
 Holydays with the bidding of Prayers, a list of Festivals 
 having been found written on the same parchment from 
 which the former was evidently read, in a fourteenth century 
 MS. printed by L'Estrange.- 
 
 The Sixty-fourth Canon directs as follows : — 
 
 "Canon 64. 
 
 Ministers solemnly to hid Holydays. 
 
 Every Parson, Vicar, or Curate shall, in his several charge, 
 declare to the people, every Sunday, at the time appointed in 
 the Communion-book, whether there be any Holydays or 
 Fasting-days the week following. And if any do, hereafter, 
 wittingly otfend herein, and being once admonished thereof 
 by his Ordinary, shall again omit that duty, let liim be 
 censured according to law, until he submit himself to the due 
 performance of it." 
 
 And then . . . 0/ the Communion'] The notice here directed 
 does not refer to either of the Exhortations subsequently 
 printed, as they are ordered by the Rubric preceding them 
 
 1 The standard English works on the Nicene Creed .ire those of Bishop 
 Bull and Bishop Forbes of Brechin. There is :in admirable old English 
 exposition of it, with the above translation, in the Mirror of our Lady. 
 
 ^ Alliance Div. OJices, p. 262. Ang. Cath. Lib. ed. 
 
 to be used after the Sermon, this notice being before it. 
 There is some confusion in the Rubrics, both of which belong 
 to an uuhappy time of rare celebrations and communions ; and 
 neither of them come into operation where the Holy Com- 
 munion is regularly celebrated, as it undoubtedly should be, 
 every Sunday. In the one Rubric the parenthesis " (if occa- 
 sion be) " indicates that such notice is left to the discretion of 
 the minister ; and in the other the meaning plainly is, that the 
 exhortations are to be used on the Sunday or Holyday preceding 
 the Communion, if the celebration of it is not a regular part 
 of the Sunday Service, and "warning " is therefore necessary. 
 
 the Banns of Matrimony pid/lished] This portion of the 
 Rubric has been altered by the Delegates of the Press at 
 Oxford, and the Syndics at Cambridge, without any authority 
 whatever, in all Prayer Books printed during the last sixty 
 years. The authoritative Rubric is as above, and could only 
 be altered bv the .same constitutional authority which imposed 
 it.3 By Lord Hardwicke's Act, 'JO Geo. 11. c. 33 (1753), it 
 was enacted that "all Banns of Matrimony shall be pulilished 
 in an audible manner in tlie Parish Church according to the 
 form of words prescribed by the Rubric affixed to the Office 
 of Matrimony in the Book of Common Prayer, upon three 
 Sundays preceding the Solemnization of Marriage, during the 
 time of Morning Service, or of Evening Service (if there be 
 no Morning Service in such church upon any of those Sundays) 
 immediately after the Second Lesson, and all other the rules 
 prescribed by the said Rubric concerning the publication of 
 Banns, and the solemnization of Matrimony, and not hereby 
 altered, shall be duly observed."'' 
 
 It will be seen that this clause does not define anything 
 with respect to the time of publication at the "Morning 
 Service," leaving it still to take place after the Nicene Creed, 
 or (which is the same thing when there is no Sermon) " imme- 
 diately before the sentences for the Offertory." A judicial 
 decision on this subject, and some further particulars, will be 
 found in the notes to the Marriage Office. 
 
 Brir/s] These were letters patent issued by the Sovereign, 
 directing the collection of alms for special oJjjects named in 
 them. They were granted for building and repairing 
 churches, and for many benevolent purposes (such as the 
 compensation of losses by fire), which are now jjrovided for 
 by societies or public subscriptions. Great abuses arose out 
 of Briefs, and a statute was passed to regulate them in Queen 
 Anne's reign. [4 Anne, c. 14.] The abuses still continued, 
 however, as will be seen by the following particulars of ninety- 
 seven briefs for repairing or rebuilding churches or chapels, 
 and forty-seven briefs for accidents by fire, inundations, etc., 
 issued between Michaelmas 1803, and Michaelmas 1818 : — 
 
 JIi("ll,^elmas ISOo, 
 to Michaelmas 1818. 
 
 Estimates of 
 money required. 
 £ s. d. 
 97 briefs for churches, etc. 125, 240 19 4} 
 47 „ accidents, etc. 34,884 15 3} 31.656 12 
 
 couL"ed. Net proceeds, 
 £. s. d. £. s. d. 
 
 ,857 6 7} 14,297 14 4J 
 
 8} 14,606 IS 7 
 
 144 160,125 14 8i 67,513 19 4i 2S,i)04 12 llj 
 
 An attempt was again made to reform the system in 1821, 
 
 but with so little success that Briefs were at last abolished, 
 
 in 1828, by 9 Geo. IV. c. 28. "King's Letters," which were 
 
 > See pp. 32-37, 
 
 I See also 4 Geo. IV. c. 76, 1823.
 
 Ct)C Communion. 
 
 m 
 
 cost *i Who planteth a vineyard, and eateth not 
 of the fruit thereof ? Or who feedeth a flock, 
 and eateth not of the milk of the flock % 
 
 1 Cor. ix. 7. 
 
 If we have sown unto you spiritual things, is 
 
 it a great matter if we shall reaj) your worldly 
 
 things ? 1 Cor. ix. 11. 
 
 Do ye not know, that they who minister about 
 holy things live of the sacrifice ; and they who 
 wait at the Altar are partakers with the Altar? 
 Even so hath the Lord also ordained, that they 
 who preach the Gospel should live of the Gospel. 
 
 1 Cor. ix. 13, 14. 
 
 He that soweth little shall reap little ; and he 
 that soweth plenteously shall reap plenteously. 
 Let every man do according as he is disposed in 
 his heart, not grudgingly, or of necessity ; for God 
 loveth a cheerful giver. 2 cor. ix. 6, 7. 
 
 Let him that is taught in the Word minister 
 unto him that teacheth, in all good things. Be 
 not deceived, God is not mocked : for whatsoever 
 a man soweth that shall he reap. Gal. vi. 6, 7. 
 
 While we have time, let us do good unto all 
 men ; and specially unto them that are of the 
 household of faith. Gal. vi. lo. 
 
 Godliness is great riches, if a man be content 
 with that he hath : for we brought nothing into 
 the world, neither may we carry any thing out. 
 
 1 Tim. vi. 6, 7. 
 
 Charge them who are rich in this world, that 
 they be ready to give, and glad to distribute ; 
 laying up in store for themselves a good founda- 
 tion against the time to come, that they may 
 attain eternal life. i Tim. vi. 17-19. 
 
 God is not unrighteous that He will forget your 
 works and labour that proceedeth of love ; which 
 
 only discontinued about 1S60, were documents of a similar 
 character, and one granted by Charles II., for Chelsea 
 Hospital (but never used), is among Archbishop Saucroft's 
 papers in the Bodleian. These were granted, in recent times, 
 to the Incorporated Societies for Church Building, Missions, 
 and Education. 
 
 Cilation!(\ "A citation is a judicial act, whereby the de- 
 fendant, by authority of the judge (the plaintiff requesting 
 it), is commanded to appear, in order to enter into suit, at 
 a certain day, in a place wliere justice is administered." 
 [BnRjj's Ecc. Law.] They were read after the Oflfertory in 
 the Mediajval Church. The only kind of Citation ever heard 
 in church at the present day is the "Si quis " of candidates 
 for Holy Orders, calling upon any persons wlio know reasons 
 why they should not be ordained to declare those reasons to 
 the Bishop. 
 
 JExcommmikations] These are sentences of ecclesiastical 
 censure passed by competent authority, that is, by some 
 ecclesiastical judge or ordinary. Canon 65 fully explains this 
 part of the Rubric. [See also Palmer's Orig. Liturr/. ii. 384.] 
 
 And nothing >ili(ill he proclaimed] Many Acts of Parliament 
 required that parochial notices respecting purely secular 
 matters should be publicly read in cluircli ; and the example 
 had been followed in respect to numberless matters of the 
 same kind without tlie same authority. All such enactments 
 were repealed by 7 W ill. IV, and 1 Vict. c. 45, which thus 
 practically enforced the authority of the Rubric. 
 
 7'hen shall follow the Sermon] It has been the constant 
 custom of the Church from tlie earliest ages for a sermon to 
 be preached during the celebration of the Holy Eucharist, and 
 many Mediceval Sermons in English have come down to modern 
 times. 
 
 The Sermon was usually preached from the Altar steps, or 
 from the gallery, or "rood loft," over the Chancel screen; 
 which w,as then called "the pulpit." But pulpits in the 
 modern sense were introduced into English Churches at least 
 as early as tlie fourteentli century. 
 
 When the Celebrant is the preacher, and preaches from the 
 pulpit, he ought to lay aside his Vestment, placing it upon 
 the Altar,' If he preaches from the Alt.ar it should bo 
 retained, ■ The ancient custom was to preach from the Altar 
 steps, and pulpits were far from being universal in churches 
 when this Rubric was first inserted. 
 
 The only form of prayer before sermon which has any 
 authority whatever is that enjoined in the Fifty-fifth Canon, 
 
 "Caxon55. 
 
 The form of a Prayer to be naed by all Preachers before 
 their Sermons. 
 
 Before .all Sermons, Lectures, and Homilies, the Preachers 
 and Ministers shall move the people to join with tliem in 
 Prayer in tliis form, or to this effect, as briefly as conveniently 
 they may ; Ye shall pray for Christ's holy Catholic Churcli, 
 that is, for the whole congregation of Christi,an jieople dis- 
 persed throughout the whole world, and especially for the 
 Churches of England, Scotland, and Ireland : and herein I 
 
 1 In most Cliurclies it was the custom for tlie CeU-bnuit to ]t«t on liis 
 vestment in the sight of the people, tniting it fi*om tlie Altar, Vestries 
 were rare before the fourteenth century. 
 
 require you most especially to pray for the King's most excel- 
 lent Majesty, our Sovereign Lord James, King of England, 
 Scotland, France, and Ireland, Defender of the Faith, and 
 Supreme Governor in these his realms, and all other his 
 dominions and countries, over all persons in all causes, as 
 well Ecclesiastical as Temporal : ye shall also pray for our 
 gracious Queen Anne, the noble Prince Henry, and the rest 
 of the King and Queen's royal issue : ye shall also pray for 
 the Ministers of God's holy Word and Sacraments, as well 
 Archbishops and Bishops, as other Pastors and Curates : ye 
 shall also pray for the King's most honourable Council, and 
 for all the Nobility and Magistrates of this realm ; that all 
 and every of these, in their several callings, may serve truly 
 and painfully to the glory of God, and the edifying and 
 well-governing of His people, remembering the account that 
 they must make : also ye shall pray for the whole Commons 
 of this realm, tliat they may live in the true faith and fear of 
 God, in humble obedience to the King, and brotherly charity 
 one to another. Finally, let us praise God for all those which 
 are departed out of this life in the faith of Christ, and pray 
 unto God that we may have grace to direct our lives after 
 their good example ; tliat tliis life ended, we may be made 
 partakers with them of the glorious resurrection in the life 
 everlasting; always concluding with the Lord's Prayer," 
 
 This is a modernized form of the ancient " Bidding of the 
 Bedes, " but is seldom used except in Cathedrals and CoUeges,- 
 It was enjoined on preachers in the sixteenth and seven- 
 teenth centuries, on account of the iniquitous use which was 
 made of their so-called prayers before the sermon by the 
 Puritans ; some of whom made it a weekly vehicle for teach- 
 ing sedition and schism,^ It may be doubted whether the 
 Bidding Pniyer was ever intended to be used for Sermons 
 preached during tlie Communion Service, \\'1ien it was 
 inserted in the Canons, Sermons were often preached apart 
 from prayers, as at Paul's Cross, and as the University 
 Sermons are still jireached at Oxford and Cambridge. In 
 similar cases it would still be very appropriate, 
 
 THE OFFERTORY. 
 
 The solemn Oblation of the Elements to be consecrated for 
 the Holy Communion has always fornieil a prominent feature 
 of the Liturgy,'' In the Eastern Church the elements are 
 prepared in the chapel of the Protliesis, the northern of two 
 which stand on either side of the Altar, with a special service, 
 called "The Office of the Prothesis," and are taken to the 
 Altar with much ceremony in a procession called "The Great 
 Entrance." Then they are offered to God with a Prayer of 
 Oblation, the following Ijcing tliat appointed in the Liturgy 
 of St. Chrysostom, which is now generally used in the East 
 and in Russia : — 
 
 "Lord, (iod Almighty, Only Holy, Who receivest the 
 
 2 For ancient forms of this, sec Libtr Festivulis ; L'Estbanok's .1 lliance of 
 nil'. Offices; Maskixl's Mon. Kit. iii. 400; Coxe'b Fonns 0/ Bidding Prayer, 
 with Iiitro(lueti(Hl and Notes, 1S40. 
 
 * See a single instance, extending from p. 1*7 to p. 109 of Coxe's volume. 
 
 * The writer eommonly called Dionysius the Arcojiagitc tells us that 
 after the cxrlusion of the Catechumens and persons under penance, the 
 ministers and priests " then place upon the altar of God the holy bread 
 and the cup of blessing." [tic Ecchs. Hierarchia, cap. '.i. Op. torn. i. p. 
 187 D.J
 
 378 
 
 Cbe Communion. 
 
 love ye have shewed for His Name's sake, who 
 have ministered unto the saints, and yet do 
 minister. Heb. vi. lO, 
 
 To do good, and to distribute, forget not ; for 
 with such sacrifices God is "well pleased. 
 
 Heb. xiii. 16. 
 
 Whoso hath this world's good, and seeth his 
 brother have need, and shutteth up his compas- 
 sion from him, how dwelleth the love of God in 
 
 ]llia ] 18. John iii. 17. 
 
 Give alms of thy goods, and never turn thy 
 face from any poor man ; and then the face of 
 the Lord shall not bo turned away from thee. 
 
 ToB. iv. 7. 
 
 Be merciful after thy power. If thou hast 
 
 a " wetl ■" is crossed 
 out in tlie MS. 19 
 
 sacrifice of praise from them that call upon Thee with their 
 whole heart, receive also the supplication of us sinners, and 
 cause it to approach to Thy holy Altar, and enable us to pre- 
 sent gifts to Thee, and spiritual sacrifices for our sins, and for 
 the errors of tlie people ; and cause us to find grace in Thy 
 sight, tliat this our sacrifice may be acceptable unto Thee, 
 and that the good .Spirit of Thy grace may tabernacle upon 
 us. and upon these gifts presented unto Thee, and upon all 
 Thy people. Througli tlie mercies of Thine only-begotten 
 Son, with Whom Thou art to be blessed, and with the all- 
 holy, and good, and quickening Spirit, now and ever, and to 
 ages of ages." 
 
 In the unreformeil Liturgy of the Church of England a 
 short anthem, called " Otfertorium," was sung at this part of 
 the service, and then the Celebrant said the following prayer : 
 "Accept, holy Trinity, this Oblation which 1 otfei; to 
 Tliine honour [in honour of the Blessed Mary and of all Tliy 
 Saints,]' for my .sins .and offences, for the wealth of the living, 
 and for the rest of all the faithful departed. May this new 
 sacrifice be acceptable to Alniiglity God, in the Xame of the 
 Father, and of the .Son, and of the Holy Ghost." 
 
 In the Communion Office of 1.549 there was no special 
 prayer connected with the Oblation of the Elemeuts ; but 
 there was the following Kubric : '* l'/t''n shall the Minister 
 take so 7)iuch bread and icine ks shall suj^ce for the persons 
 appointed to receive the Hoi// Communion, laying tlie bread 
 upon the corporas, or else in the jmten, or in some other comely 
 thine/ - prepared for that purpose : ami jmtting the wine into the 
 chalice, or else in some/air or con,i'enienl cup prepared for that 
 use (if the chalice will vot serve), putting thereto a little pure 
 and clean water, and setting both the bread and wine upon the 
 altar. " 
 
 This mixture of water with the wine is a practice handed 
 down from Apostolic times, and, there is good reason to think, 
 from our Lord's own example in the original institution of the 
 Holy Eucharist. Wlieatley remarks respecting this usage : 
 " It must be confessed that the mixture h.as, in all .ages, been 
 the general practice, and for that reason was enjoined to be 
 continued in our own Church by the first Reformers. And 
 though in the next Review the order for it was omitted, yet 
 tbe practice of it was continued in the King's Chapel all the 
 time that Bishop Andrewes was de.an of it." " We ought by 
 no means to censure others, who put water into the Cup, for 
 they have the consent of the Church Catholic of all ages with 
 them in this particular. This practice remained universalforthe 
 firstfifteenhundredyearsafter Christ in.all Churches, excepting 
 that of Armenia. Pf aflius shews that the cup of blessing among 
 the Jews did for the most p.art consist of wine mixed with 
 water, and from thence concludes that the Primitive Church 
 took this practice from them, as it is certain they did several 
 others." [.Juhn.son, Unbl. Sacrif. Part ii. ch. i. § iv. vol. ii. 
 p. 84.] "It seems to me to have been an Apostolical use, 
 and verj' probably practised by Jesus Christ Himself ; there- 
 fore I cannot but wish that it might be restored." [Ibid. p. 
 203. See also Palmeu, Orig. Liturg. ch. iv. § 9 ; and 
 Littledale's The Mixed Chalice.] 
 
 Symbolically the mixture of water with the wine represents 
 the union of the human with the Divine nature in the 
 Incarnation. It is also a lively memorial of Him Who for 
 our redemption did shed out of His most precious side both 
 Water and Blood. 
 
 1 No doubt this is a laty insertion. 
 
 2 Probably a " ciborium " was meant. 
 
 much, give plenteously : if thou hast little, do 
 thy diligence gladly to give of that little : for so 
 gatherest thou thyself a good reward in the day 
 of necessity. Tob. iv. s, s. 
 
 He that hath pity upon the poor lendeth unto 
 the LoED : and look, what he layeth out, it shall 
 be paid him again. Trov. xix. i". 
 
 Blessed be the man that provideth for the sick 
 and needy : the Lokd shall deliver him in the 
 time of trouble. Ps. xii. i. 
 
 IT Whilst these Sentences are in reading, the Dea- 
 cons, Churchwardens, or other fit person ap- 
 jjointed for that purpose, shall receive the Alms 
 for the Poor, and other devotions of the People, 
 in a decent Basin, to he provided by the parish 
 
 The suljstance of the Rubric last quoted is retained in that 
 which immediately precedes the Prayer for the Church 
 Militant, and its significance was heightened in the revision 
 of 1661 by the introduction of the word " oblations " into that 
 prayer. The Rubric and the words of the prayer together 
 now give to our Liturgy as complete an "Oblation of the 
 Elements " as is found in the ancient Offices. This should be 
 distinctly shewn by the reverent method of "placing" the 
 bread and wine upon the Lord's Table ; so that it may l)e 
 seen they are placed there as a devout ofl'ering to God of His 
 creatures of bread and wine that He may accept them at our 
 hands (as the Lord accepted the five loaves from His dis- 
 ciples), to be by Him eucharistized to the higher sphere and 
 purpose of the new creation. A separate Prayer of Oblation 
 is still used in the Office for the Holy Communion when cele- 
 brated at Coronations. It is as follows : "Bless, Lord, 
 we beseech Thee, these Thy gifts, and sanctify them unto 
 this holy use, that by them we may be made partakers of the 
 Body and Blood of Thine only-begotten Son Jesus Christ, 
 and fed unto everlasting life of soul and bodj'. "^ 
 
 A secondary part of the Oiiertory is the collection and 
 ofl'ering of " alms for the poor, and other devotions of the 
 people." The words "accept our alms" were inserted where 
 they now stand in 1552; but the Rubric directing the church- 
 wardens to put them into the " poor men's box," it is doubt- 
 fid whether they were ofl'ered upon the Altar. Perhaps it 
 was this doubtful character of the Rubric whicli led to such 
 a distinct direction as that which we now have, and which 
 was inserted in 1661. 
 
 other devotions of the People] This expression is explained 
 by the use of it in the Injunctions of Edward VI. [a.d. 1547], 
 "declaring unto them whereas heretofore they have been 
 diligent to bestow much substance otherwise than God com- 
 manded upon pardons, pilgrimages, trentalles, decking of 
 images, ofl'ering of candles, giving to friars, and upon other like 
 blind delations, they ought at this time to be much more ready 
 to help the poor and needy ..." It is clearly used for "sub- 
 stance" devoted by an offering of it on God's Altar, to other 
 religious uses than that of alms. "The which alms and 
 devotion of the people," it is added, "the Keepers of the 
 Keys shall at times convenient t.ake out of the chest," and 
 devote to the relief of the poor, the reparation of highways 
 next adjoining, and the reparation of the church, if great 
 need require, and the parish is too poor to provide for its 
 repair otherwise. 
 
 The idea of an Offering of Alms at the Holy Communion 
 arises out of the idea of the Oblation of the Elements. The 
 elements are the materials of the sacrifice about to be offered 
 to God and partaken of by the communicants ; and (as under 
 the Jewish system) such materials are provided by those who 
 are to benefit by the sacrifice. But since so small a quantity 
 of material is not recognizable as an offering from many indi- 
 viduals, each supplements it according to his ability with an 
 offering of money to be applied as alms for the poor, whom 
 "always ye have with you," or for some sacred object con- 
 nected with the work of Christ and of the Church. Such an 
 offering at such a time is very significant ; for, first, "we 
 thereby acknowledge God's sovereignty over all, and His 
 great bounty to us in particular, " that "all things come of 
 Him, " and of His own do we give Him ; fulfilling His com- 
 mand of not "appearing before Him empty ; " and, secondly, 
 the people acknowledge and fulfil their duty of providing 
 for the maintenance of God's Priests, of God's Poor, of God's 
 Church, His consecrated fabrics and His holy services.
 
 C!)C Communion. 
 
 379 
 
 for that purpose, and reverently bring it to the 
 Priest ; who shall humbly present, and place it 
 upon the Holy Table. 
 
 IT And when there is a Communion, the Priest shall 
 then place upon the Table so much Bread and 
 Wine, as he shall think sufficient. After which 
 done, the Priest shall say, 
 
 IT Let us pray for the whole state of Christ's 
 Church," militant here in earth. 
 
 ALMIGHTY and everliving God, Who by 
 -^^J^ Thy holy Apostle hast taught us to make 
 prayers, and supplications, and to give thanks. 
 
 I Sif footnote i. 
 
 for all men ; We humbly beseech Thee most 
 mercifully [to accept our alms and jjthmbeno 
 oblations, ano[\ to receive these our aiins or oUa- 
 prayers, which we offer unto Thy '^r^t'l^ 
 Divine Majesty; beseeching Thee accepting our 
 
 . . . 11.1 • 1 Oilllb flllQ OU- 
 
 to inspire continually the universal lationsj u left 
 Church with the spirit of truth, <""'"'«"''■ 
 unity, and concord : And grant, that all they 
 that do confess Thy holy Kanie may agree in 
 the truth of Thy huly Word, and live in unity, 
 and godly love. We beseech Thee also to save 
 and defend all Christian Kings, Princes, and 
 
 In the old Latin service the alms and devotions of the 
 people were usually taken up to the Altar steps by them after 
 the Oblation of the Elements ; "primo masculi,deindefa;miuje. " 
 [Bona, &»•. i/i<H)Y/. II. ix. 1.] The alms given were called, with- 
 out any reference to the actual amount, tlie "ma.sspenny, " and 
 were regarded as a freewill-offering. Thus in the Lwi Folks' 
 Mass Book, after the writer has expounded theCreed, he says; — 
 
 " After that, fast at hande. 
 Comes the tyme of ottrande. 
 Offer or leeve, whetlier the lyst, 
 How thou shulde praye 1 wold thou wyst." 
 
 In his Durham Book, Cosin made a rearrangement of, and 
 some additions to, the Offertory Sentences, which are worth 
 notice. He annexed tlie following direction to the printer : 
 " <*■ Print the first thirteen of these sentences at a distance 
 from the six following : and those six at a distance from the 
 four next after : and the last (being the "26) at a distance by 
 itself." This classification may be understood by comparing 
 the following numbers and additions with the numbers affixed 
 to the Sentences in the margins above. 
 
 I. 
 
 1, 2, 3, 4. 12, 13, U, 15. Gen. iv. 3 ; Exod. xxv. 2 ; Deut. 
 3cvi. 16 ; Ps. xcvi. 7, 8 ; Mark xii. 41 ; and Luke xxi. 3, 4. 
 
 6, 7, 8, 9, 10, 11. 
 
 n. 
 
 III. 
 
 5. 16. 20. 19 [17, 18, these two, from Tobit, erased by S.an- 
 croft]. 
 
 IV. 
 
 Blessed be Tlion, God, for ever. Thine, Lord, is the 
 greatness ami the glory. For all that is in tlie heaven and 
 in the eartli is Thine. Both riches and honour come of Thee ; 
 and of Thine own do we give unto Thee. As for me, in the 
 uprightness of my heart I have willingly offered all these 
 things. And now have 1 seen with joy Thy people who are 
 here present to offer willingly unto Thee. [1 Chron. xxix. 
 11-1.3. 17.] 
 
 Another classification may be suggested, as follows : — 
 For general use, 1, 2, .3, 4. 9. 12, 13. 15. 18. 
 „ the poor, 5. 17. H), 20. 
 
 ,, the supjxirt of Churches, Clergy, and Missions, 6, 7, 8. 10. 
 ,, special Church charities, 11. 14. 16. 
 „ Hospitals, 20. 
 
 § Pi-ai/crfor the Church. 
 
 Let us praij for tlie whole slate.] The "Oremus" of this 
 prayer is formed from the title of an ancient pr.ayer for the 
 living mill the ileparlexl, which was in use before tlie Reforma- 
 tion, and which is printed (from a volume of Hours dated 
 1.531) in tlie Direc/oriimi Aiii/liciiiiiim. [P. 53, 2nd cd.] It 
 is also found at fol. 192 of the /JOer Fesliralis of 1515, first 
 printed in 1483 by Caxtoii. This prayer is entitled, " 1[ A 
 generall and devout prayre for the goode state of oure moder 
 the Churche milit;uit here in erth." The general character 
 of the prayer is similar to that of the present Clmrcli .Militant 
 Pr.iyer, but it ends with the following words : "ct omnibus 
 fidclibus vivis ct defunctis, in terra viventium vitam a'ternara 
 pariter et regimen concodas." 
 
 Prefaces of a similar kind to that here ordered were affixed 
 to e.ach of the nine Collects for Good Friday in the Salisbury 
 Missal ; and the first of them began, "Oremus, dilectissimi, 
 
 nobis in primis pro ecclesia sancta Dei ..." the preceding 
 Rubric ending, "Et prima jiro unii-ersali statu ecclesia:." It 
 was adopted before the Consecration Prayer of the Liturgy of 
 1549, in the form, " Let us pray for the whole state of Christ's 
 Church," and the ancient phrase "militant here on eai'th " 
 was added in 1552.' Bishop Cosin altered it in his Durham 
 Book to "Let us offer up our prayers and praises for the 
 good estate of Christ's Catholick Church," making the same 
 change in the title of the prayer in the first Rubric at the end 
 of the Communion Office. In the original MS. it was first 
 written "for the good estate of tlie Catholick Church of 
 Christ militant liere in earth," and was then altered into its 
 present form by the hand of Sancroft. 
 
 Almiglily and^ eicrliviiig God] The Prayer for the Church 
 Militant is the first portion of the Canon as it was re-formed 
 in 1549. [See the Appendix to this Office.] It was separated 
 from that part of the Canon more immediately associated 
 with the Act of Consecration in 1552, and thrown back into 
 this early part of the Service. At the same time, the com- 
 mendation of the congregation present was put in its present 
 short form, instead of in one which specified that they were 
 met to commemorate the death of Clirist. Bishop Cosin 
 wished to restore the passage in a bracket, with a marginal 
 Rubric, as follows : — 
 
 ["And we commend especially unto Thy „,, 
 merciful goodness this Congregation which is „„ cYmmuiIfon 
 here assembled in 1'hy Name, to celebrate the these words 
 Commemoration of the most precious death and "'»>' inclosed 
 Sacrifice of Thy Son and our Saviour Jesus 1 1 »«'" l-e left 
 Christ."] *• 
 
 He also desired to insert after the words "their life," a full 
 and definite commemoration of the departed, after the pattern 
 of the older Liturgy, and as it had been adopted in the Scot- 
 tish Office of 1637. His MS. insertion in the margin of the 
 Durliam Book is as follows : — 
 
 " And w^e also bless Thy holy Name for all these Thy 
 servants, who having finished their course in faith do now 
 rest from their labours. And we yield unto Thee most high 
 praise and hearty thanks for the wonderful grace and virtue 
 declared in all Thy iSaints, who have been the choice vessels 
 of Thy grace, and the Liglits of the world in their several 
 generations : most humbly beseeching Thee that we may have 
 grace to follow the example of their stedfastness in Thy faith, 
 and obedience to Thy holy commandments : that at the day 
 of the general Resurrection, we and all they wliicli are of the 
 mystical Body of Thy Son may be set on His riglit hand, and 
 to hear that Hi.s most joyful voice, 'Come, ye lilessed of My 
 Father, inlicrit the kingdom prepared for you from the foun- 
 dation of the world.' Grant," etc. 
 
 A prayer similar in character to the Prayer for the Church 
 Militant is found in all Liturgies, although placed in closer 
 connection with the Consecration Prayer.' The object of the 
 
 1 In a Form of Prayer for August 5, 1603, it is ).uiictuated "Chri.st's 
 Church, iiiilit.int here on earth," and so it was always read by Bishop 
 Phillpotts of Kxctor. This is obviously the true pune'tuation and sense, 
 for it would be mere verbiage to say of the Churrh MililaiU that it is " licre 
 on earth," while it is a quite proper form of cxjiression to say that the 
 portion of Christ's Church wliich is on earth is llilitant. 
 
 2 In the Scotch Communion Office this Prayer (which in its commemora- 
 tion of the departed is fuller than ours, and keeps more closely to the 
 Liturgy of I.IW) follows immediately after the Prayers of Consecration and 
 Oblation. This is its jiosition in tlie Liturgies of 'st. James. St. Basil, St. 
 Chrysostom, and the Clementine : but in the Alex.andriiie Liturgy of St. 
 Mark, and in the Mozarabic and ancient Gallican Liturgies, the great In- 
 tercessory Prayer for Living and Dead preceded the Consecration. In the 
 Ijltin forma, Roman, Aml.rosian, and Anglican, the Commemoration of the 
 Living preceded Consecration : that of the Departed followed it. 
 
 For the general similarity between this pv.aver and similar ones in the 
 Primitive Church, romp. Tertcll. /Ijw;. 39, and St. Cyril's Fifth Catecheti- 
 cut Lecture on the Mysteries.
 
 38o 
 
 Cbc Communion. 
 
 Goveniours ; and specially Thy servant VIC- 
 TORIA our Queen, that under her we may be 
 godly and quietly governed : and grant unto her 
 whole Council, and to all that are put in Autho- 
 rity under her, that they may truly and indiffer- 
 ently minister justice, to the punishment of 
 wickedness and vice, and to the maintenance of 
 Thy true religion, and virtue. Give grace, O 
 heavenly Father, to all Bishops and Curates, 
 that they may both by their life and doctrine 
 set forth Thy true and lively Word, and rightly 
 and duly administer Thy holy Sacraments : And 
 to all Thy people give Thy heavenly grace ; and 
 especially to this congregation here present ; that, 
 with meek heart and due reverence, they may 
 hear, and receive Thy holy AVord ; truly serving 
 Thee in holiness and righteousness all the days 
 of their life. And we most humbly beseech 
 Thee of Thy goodness, O Lord, to comfort and 
 succour all them who in this transitory life are 
 in trouble, sorrow, need, sickness, or any other 
 adversity. *And we also bless Thy holy Name 
 for all Thy servants departed this life in Thy 
 faith and fear ; beseeching Thee to give us grace 
 so to follow their good examples, that with them 
 we may be partakers of Thy heavenly kingdom : 
 Grant this, O Father, for Jesus Christ's sake, 
 our only Mediator and Advocate. Amen. 
 
 a i.e. The person 
 ministering in the 
 pulpit. 
 
 IT When the " Minister giveth warning for the celebra- 
 tion of the holy Communion (which he shall always 
 do upon the Sunday, or some holyday, immedi- 
 ately preceding), after the Sermon or Homily 
 ended, he shall read this exhortation following. 
 
 DEAELY beloved, on day next I purpose, 
 through God's assistance, to administer to 
 aU such as shaU be religiously and devoutly dis- 
 posed the most comfortable Sacrament of the 
 Body and Blood of Christ, to be by them received 
 in remembrance of His meritorious Cross and 
 Passion, whereby alone we obtain remission of 
 our sins, and are made partakers of the Kingdom 
 of Heaven. Wherefore it is our duty to render 
 most humble and hearty thanks to Almighty God 
 our heavenly Father, for that He hath given 
 His Son our Saviour Jesus Christ, not only to 
 die for us, but also to be our spiritual food and 
 sustenance in that holy Sacrament. Which being 
 so divine and comfortable a thing to them who 
 receive it worthily, and so dangerous to them 
 that will presume to receive it unworthily; my 
 duty is to exhort you in the mean season to con- 
 sider the dignity of that holy mystery, and the 
 great peril of the unworthy receiving thereof ; 
 and so to search and examine your own con- 
 sciences, (and that not lightly, and after the 
 manner of dissemblers with God ; but so) that 
 
 prayer, whatever its position, is to present a supplication for 
 all members of the Church at the time when the ofl'ering up 
 the Eucharist makes intercession a special duty of love, and 
 gives to it a special hope of prevailing power. Condensed as 
 our present form of this prayer is, yet its comprehensiveness 
 is very observable ; and, though it is brief, it is as all-inclusive 
 as the Litany. Having made the verbal offering of the Alms 
 and of the Oblations, it proceeds to pray for the living under 
 five principal divisions, which it would be well to mark in the 
 typographical arrangement of tlie prayer by beginning a fresh 
 paragraph fur e.ach. 1. For the Catholic Church. 2. For 
 Christian Princes. 3. For the Bishops and Clergy. 4. For 
 the People. 5. For the Afflicted. This prayer is, indeed, so 
 exhaustive as to render it unnecessary to use the Litany im- 
 mediately before the Communion Office, as part of the same 
 continuous Service. In Churches where Mattins, Litany, and 
 Holy Communion are thought to make too long a Service at 
 once, as indeed they do, it would be better to let the Com- 
 munion follow immediately after Mattins, using the Litany 
 as a separate Service in the afternoon. This would obviate 
 the sameness of repeated prayers for the same persons and 
 objects, which, more than the actual time taken, is the cause 
 of the common complaints of the length of the Morning Ser- 
 vice. Particular intercession should be privately made after 
 the word "adversity" and "fear," and the Priest should make 
 a short pause, to allow those present thus silently to commend 
 to God any for whom they are specially bound to pray. 
 
 If it be thought by any to be an omissi<m that in this 
 prayer we do not pray for " all sorts and conditions of men," 
 Heathen as well as Christian, but only for Christ's Church, it 
 should be remembered that our Lord Himself in His Euchar- 
 istic Intercession expressly says, " I pray not for the world, 
 but for them which Thou hast given Me." [.John xvii. 9.] 
 Very observable also is it that the earnest prayer for unity, 
 which is found in the great intercessory prayer that forms 
 part of every known Christian Liturgy, is a close following of 
 our Blessed Lord's own example at the first Institution of the 
 Eucharist. [John xvii. 20-23.] 
 
 In commemorating the departed at the time of celebrating 
 the Holy Eucharist, tlie Church of England simply does as 
 every known Church has done from the earliest age in which 
 its Liturgical customs can be traced. The following are some 
 Primitive examples : — 
 
 Liturgy of St. James. See Introduction to this Office, p. 
 354. The first words of commemoration, "... that they 
 may find mercy and grace with all Thy Saints ..." will be 
 found exactly similar in character to those of the Church 
 Militant prayer. 
 
 Liturgy of St. Marie. " Give rest to the souls of our 
 fathers and brethren that have heretofore slept in the faith 
 of Christ, Lord our God, remembering our ancestors, 
 fathers, patriarchs, prophets, apostles, martyrs, confessors, 
 bishops, holy and just persons, every spirit that has departed 
 in the faith of Clxrist, and those whom to-day we keep in 
 memory." 
 
 Liturgy of St. Clement. "Let us commemorate the holy 
 martyrs, that we may be deemed worthy to be partakers of 
 their trial. Let us pray for all those who have fallen asleep 
 in the Faith. " 
 
 Liturgy of St. Chrysostom. " Further, we pray for the 
 blessed and ever-memorable founders of this holy abode, and 
 for all our fathers and brethren that have fallen asleep before 
 us, and lie here, and the orthodox that lie every where." 
 [From the Ectene.] "And, farther, we offer to Thee this 
 reasonable Service on behalf of those who have departed in 
 the Faith, our ancestors, fathers, . . . and every just spirit 
 made perfect in the Faith." [From the Prayer of Oblation.] 
 "And remember all those that are departed in the hope of 
 the resurrection to eternal life, and give them rest where the 
 light of Thy countenance shines upon them." [From the 
 commemoration of the diptychs of the departed.] 
 
 It will thus be seen how great a deviation it would be from 
 Primitive Christianity to omit all mention of the deceased 
 members of Christ, at the time when celebrating the great 
 Sacrament of Love by which all the whole Church is bonded 
 together. And it must be considered as great matter for 
 thankfulness, that in all the assaults made upon the Liturgy of 
 the Church of England by persons holding a more meagre 
 belief in things unseen, the Providence of God has preserved 
 the prayer for tlie whole Church, departed as well as living, 
 in the prayer which is too often regarded as being for the 
 Church Militant alone. 
 
 THE EXHORTATIONS. 
 
 When the Minister giveth warnitig] That is, when he gives 
 notice that the Holy Communion is to be celebrated. This 
 "warning "or notice is distinct from the "exhortation fol- 
 lowing," and the words in which it is to be given are not 
 enjoined. When the Holy Communion is celebrated on every 
 Sunday and holyday no such warniug is needed. 
 
 after the Sei-nwn or Homily ended] Not after the Nicene 
 Creed, as has often been tlie custom. The Exhortation is 
 intended to be read from the pulpit as an appendix to the 
 Sermon or Homily which has just been preached or read 
 there.
 
 Ct)C Communion. 
 
 381 
 
 ye may come holy and clean to such a heavenly 
 feast, in the marriage-garment required by God 
 in holy Scripture, and be received as worthy par- 
 takers of that holy Table. 
 
 The way and means thereto is ; First, to 
 examine your lives and conversations by the rule 
 of God's commandments ; and whereinsoever ye 
 shall perceive yourselves to have offended, either 
 by will, word, or deed, there to bewail your own 
 sinfulness, and to confess yourselves to Almighty 
 God, with full purpose of amendment of life. 
 And if ye shall perceive your oflfences to be such 
 as are not only against God, but also against your 
 neighbours ; then ye shall reconcile yourselves 
 unto them ; being ready to make restitution and 
 satisfaction, according to the uttermost of your 
 powers, for all injuries and wrongs done by you 
 to any other ; and being likewise ready to forgive 
 others that have offended you, as ye would have 
 forgiveness of your offences at God's hand : for 
 otherwise the receiving of the holy Communion 
 doth nothing else but increase your "damnation. 
 'Therefore if any of you be a blasphemer of God, 
 an hinderer or slanderer of His Word, an adul- 
 terer, or be in malice, or envy, or in any other 
 grievous crime. Repent you of your sins, or else 
 come not to that holy Table ; lest, after the 
 
 a i.e. "Condemna- 
 tion" or "judge- 
 ment'"=Gr. xpifJ-K. 
 [See Attn. Eibte, 
 note on i Cor. ix, 
 
 291 
 
 * -Therefore . . . 
 body and soul." 
 This passage was 
 not in the original 
 MS., bnt was in- 
 serted in the mar- 
 pill. It is written 
 in the m.irginof llie 
 1636 Prayer Eooit 
 in tile same hand 
 as the other inser- 
 tions. 
 
 taking of that holy Sacrament, the Devil enter 
 into you, as he entered into Judas, and fill you 
 full of all iniquities, and bring you to destruction 
 both of body and soul. 
 
 And because it is requisite, that no man 
 should come to the holy Communion, but with 
 a fuU trust in God's mercy, and with a quiet 
 Conscience ; therefore if there be any of you, 
 who by this means cannot quiet his own Con- 
 science herein, but requireth further Comfort, or 
 Counsel, let him come to me, or to some other 
 discreet and learned Minister of God's Word, 
 and open his grief ; that by the Ministry of 
 God's holy Word he may receive the benefit of 
 Absolution, together with ghostly counsel and 
 advice, to the quieting of his conscience, and 
 avoiding of all scruijle and doubtfulness. 
 
 IT Or iu case he diall see the people negligent to come 
 to the holy Communion, instead of the former, he 
 shall use this exhortation. 
 
 DEARLY beloved brethren, on I intend, 
 by God's grace, to celebrate the Lord's 
 Supper : unto which, in God's behalf, I bid you 
 all that are here present, and beseech you, for 
 the Lord Jesus Christ's sake, that ye will not 
 refuse to come thereto, being so lovingly called 
 
 These short homilies were introduced into the Communion 
 Office at a time when the Church of England Laity were in 
 danger of two extremes. The first was that almost total 
 neglect of Communion which had sprung up during the 
 Middle Ages : the second was that irreverence towards the 
 Holy Communion which arose from the dreadful principles 
 held respecting it by the Puritan scliool : an irreverence so 
 great as to call out even an Act of Parliament for its sup- 
 pression. [1 Edw. VI. c. 1, 154'7.] 
 
 In tlie face of these dangers, and when Sermons were but 
 rarely preached in comparison with later times, these Exhor- 
 tations were placed where tliey are for instruction of the 
 people, as well as for a hortatory purpose. Although extremely 
 valuable as statements of doctrine, they are not so necessary 
 in times wlien .Sermons respecting the Holy Communion are 
 so common as they now are ; and they are out of character 
 with the habits of a Church in which there is a regular cele- 
 bration of the Holy Communion on all Sundays and Holydays. 
 The tone of the Rubric and of the Exhortations is plainly 
 fitted to a time of infrequent Communions. 
 
 § The first Exhortation. 
 
 This is intended to be said from the pulpit "after the Ser- 
 mon or Homily " which has been preaclicd there is " ended." 
 So in the First Prayer Book the Rubric says that "if the 
 people be not exhorted" in the Homily or Sermon "to the 
 worthy receiving of the holy Sacrament of the Body antl 
 Blood of our Saviour Christ, then shall the Curate give this 
 exhortation," the third of these now printed. 
 
 The original of the first Exhortation formed part of the 
 "Order of Communion "set forth in 15-18, when a great endea- 
 vour was being made to revive the practice of actu.al Communion 
 among the Laity. \Vho was its author is unknown. It under- 
 went some alterations in 1552, the most imjjortant of which 
 was the omission <jf the following admirable jias.sage respect- 
 ing Confession and Charity, with which it ended in 1549, 
 "requiring such as shall be satisfied with a general Confes- 
 sion not to bo ofl'endcd with them that doth use, to their 
 further satisfying, the auricul.ar and secret Confes.sion to the 
 Priest ; nor those also which think needful or convenient for 
 the quietness of their own consciences partictdarly to open 
 their sins to the Priest, to bo offended with them which arc 
 satisfied with their humble confession to God, and tlic general 
 confession to the Church ; but in all these things to follow 
 and keep the rule of charity ; and every man to ue satisfied 
 with his own conscience, not judging other men's minils or 
 .acts, whereas ho hath no warrant of God's Word for the same." 
 In 1661 some changes were made by Bishop Cosin. 
 
 The concluding paragraph of this Exhortation is very 
 important as indicating that, while the Church of England 
 advises auricular confession in the cases specified [see notes 
 on Visitation of the Sick], it is yet not considered to be of 
 absolute necessity before the receiving of the Holy Communion, 
 as in the Roman and Eastern Churches, whose Laity, as a 
 rule, communicate much less frequently than do those of 
 the Church of England. It is permitted, and perhaps even 
 enjoined to such as find it necessary for their own comfort ; 
 for in the English of 1548 the phrase "let him come "was 
 more probably imperative than merely permissive. It can 
 hardly be questioned that the Church of England regards pri- 
 vate Confession as occasional and remedial, not as habitually 
 desirable ; as medicine, not regular food. In estimating the 
 teaching of the Prayer Book on this subject, it must alwaj's 
 be remembered that an authoritative jiriestly absolution is 
 provided, both in the Communion Office and in the daily 
 Mattins and Evensong, wliich only differs from a private 
 absolution in being addressed to individuals as included in a 
 congregation and not separately. [See note at p. 385.] The 
 prominence given in the Revision of 1552 to the Confession 
 and Absolution in the Daily Office, and the inte*ntiou of the 
 Church, m.ade clearer still in that of 1661, that they should 
 be taken for an effectual Absolutitm of all them that truly 
 repent and unfeignedly believe, seem to indicate a wish to 
 discourage frequent private Confession, by rendering it less 
 necessary. [.SVc p. 183.] 
 
 lest, after . . . Juda.'i] A passage the insertion of wliich is 
 much to be regretted: since it is not historically provcable 
 that Judas received the Eucharist, nor is it theologically pro- 
 bable that "the Devil" should "enter into" a communicant 
 immediately "after the taking of tliat holy Sacrament." 
 
 open hin yrief] That is, confess the sins which cause his 
 grief, that, after penitent Confession of them, he may receive 
 the "further Ccmifort " of Absolution. 
 
 Ministry of 11 0'l'n Itohi Word} This does not mean that the 
 priest is to read some part of the Holy Bible to the penitent, 
 but to give him the Absolution. In the langu.age of the 
 period, "God's Word " was a term applied to a form of words 
 pronounced in the Name and by the authority of God, as well 
 as to the Holy ISible. It was just coming into use for the 
 latter, but the former was its more established sense. 
 
 § Tlie second Exhortation. 
 
 This Exhortation, which is also intended to be saiil from 
 the ])iilpit, w.as inserted in 1552, as Cosin thinks at the 
 instance of Bucer, and was then placed lietween the Church 
 Militant Prayer and the Ordinary Exhortation on giving
 
 382 
 
 Cbe Communion. 
 
 and bidden by God Himself. Ye know how 
 grievous and unkind a thing it is, when a man 
 hath prepared a rich feast, decked his table with 
 all kind of provision, so that there laoketli nothing 
 but the guests to sit down ; and yet they who 
 are called (without any cause) most unthankfully 
 refuse to come. Which of j'ou in such a case 
 would not be moved ? Who would not think a 
 great injury and wrong done unto him ^ Where- 
 fore, most dearly beloved in Christ, take ye 
 good heed, lest ye, withdrawing yourselves from 
 this holy Supper, provoke God's indignation 
 against you. It is an easy matter for a man to 
 say, I will not communicate, because I am other- 
 wise hindered with worldly business. But such 
 excuses are not so easily accepted and allowed 
 before God. If any man say, I am a grievous 
 sinner, and therefore am afraid to come : where- 
 fore then do ye not repent and amend 1 When 
 God calleth j-ou, are ye not ashamed to say ye 
 will not come '? When ye .should return to God, 
 will ye excuse yourselves, and say ye are not 
 ready ? Consider earnestly with yourselves how 
 little such feigned excuses wiU avail before Gon. 
 
 They that refused the feast in the Gospel, because 
 they had bought a farm, or would try their yokes 
 of oxen, or because they were married, were not 
 so excused, but counted unworthy of the heavenly 
 feast. I, for my part, shall be ready ; and, ac- 
 cording to mine Office, I bid you in the Name of 
 God, I call you in Christ's behalf, I exhort you, 
 as you love your own salvation, that ye will be 
 partakers of this holy Communion. And as the 
 Son of God did vouchsafe to yield up His soul 
 by death upon the Cross for your salvation ; so 
 it is your duty to receive the Communion in 
 remembrance of the sacrifice of His death, as He 
 Himself hath commanded : which if ye shall 
 neglect to do, consider with yourselves how great 
 injury ye do unto God, and how sore punishment 
 hangeth over your heads for the same ; when ye 
 wilfully abstain from the Lord's Table, and 
 separate from your brethren, who come to feed on 
 the banquet of that most heavenly food. These 
 things if ye earnestly consider, ye will by God's 
 grace return to a better mind : for the obtaining 
 whereof we shall not cease to make our humble 
 petitions untoAlmightyGoDour heavenly Father. 
 
 1 At the time of the Celebration of the Communion, 
 the Communicants being conveniently placed for 
 the receiving of the holy Sacrament, "the Priest 
 shall say this exhortation. 
 
 DEARLY beloved in the Lord, ye that mind 
 to come to the holy Communion of the 
 Body and Blood of our Saviour Christ, must 
 consider how Saint Paul exhorteth all persons 
 diligently to try and examine themselves, before 
 they presume to eat of that Bread, and drink of 
 that Cup. For as the benefit is great, if with a 
 true penitent heart and lively faith we receive 
 that holy Sacrament ; (for then we .spiritually 
 eat the Fle.sh of Christ, and drnik His Blood ; 
 then we dwell in Chrlst, and Christ in us ; we 
 are one with Christ, and Christ with us ;) so 
 is the danger great, if we receive the same un- 
 
 i.f. The Celebrant. 
 
 » [Harlei.nn MS. 
 iii. 4o3.] 
 
 P (~~\ OOD men and women, y charge yow by 
 L VJT the Auctoryte of holy churche, that no 
 man nother woman that this day proposyth here 
 to be comenyd [coimnunicated^ that he go note to 
 Godds bord, lase than he byleue stedfastlych, that 
 the sacrament that he ys avysyd here to reseue, 
 that yt ys Godds body flesche and blode, yn the 
 forme of bred ; & that {whick) he receyvythe 
 afterward, ys no thyng ells but wj-ne & water, 
 for to dense yowr mowtbys of the holj' sacra- 
 ment. Furthermor, y charge yow that no man 
 nother woman go to Godds borde lase than he be 
 of ys synnys clen confessyd, & for hem contryte ; 
 
 warning of Communion. Bucer, in the following passage 
 [Cfiiaiim, c. 27], pleads earnestly for frequent Communion : 
 " Modis omnibus instandum, ut qui prsesentes sunt communi- 
 cent. Sed sunt qui in eo nobiscum sentiunt, quo autem id 
 obtineant non veris utuntur rationibus. Alii enim eo rarius 
 .S. C'wnani celebrant, ut iu anno vix plures quam ter aut 
 quater. Alii populum qui ad priedicationem Evangelii et 
 preces conlluxit omneni dimittunt, ut Ccenam celebrent cum 
 iia tantum qui volunt ea communicare. Nam ex eo quod 
 Dominus usum hujus Sacramenti commendavit discipulis suis, 
 ut coeremoniam pertinentem ad solennem sui inter iios cele- 
 brandani uiemoriam, quae sane a nobis celebrari debet omni 
 die Dominico. Item, ex eo quod Apostolus, 1 Cor. xi. eandem 
 ccenam omni frequentiori ca^tui deputat, et quod Ecclesia 
 Apostolica legitur ita fractione panis perseverasse, ut in doc- 
 trina Apostolurum, Act. II. ; apparet ergo Eoclesias priscas 
 Illud ex certa Apostolorum traditione accepisse, ut Sacram 
 Coenam singulis diebus Dominicis et Festis, immo quoties tota 
 oouveniebat Ecclesia, exhiberent. " 
 
 As this Exhortation originally stood, it contained a strong 
 p,as.sage about the ill effects of habitually remaining to "gaze " 
 without receiving the Communion, which shews that the 
 habit was an extremely common one at that time. This 
 paragraph, wdiich followed the words "hangeth over your 
 heads for the same," was crossed out in Cosin's book, 
 apparently by Bancroft, as Secretary to the Committee, the 
 ink being of the colour used by him, and not of that used by 
 Cosin. 
 
 § The thh-d Exlwrtation. 
 
 conrenientlji p?ncerf] Arfter the OfTertory Sentences the 
 Liturgy of 1549 has this Rubric : "Then so many as shall be 
 partakers of the Holy Comnumion shall tarry still in the 
 quire, or in some convenient place nigh the quire, the men 
 on the one side and the women on the other side. All other 
 (tliat mind not to receive the said Holy Communion) shall 
 depart out of the quire, except the Ministers and Clerks." 
 This implies that "the Ministers, " i.e. the Deacon and Sub- 
 deacon, and the "Clerks," i.e. the Choristers, might remain 
 in the quire, and others in the body of the church, during 
 the celebration, even if not intending then to communicate. 
 This Exhortation was therefore intended for the whole con- 
 gregation : as is also shewn liy the next Kubric, in w'hich 
 "them that come to receive the Holy Communion " are dis- 
 tinguished from the body of tlie congregation. 
 
 If all but communicants have left the Church, this Exhorta- 
 tion ouglit not to be used. It appears to be handed down 
 in principle, and partly iu words, from the habit of the un- 
 reformed Church of England. The old English form placed 
 parallel to it was evidently known, perhaps familiar, to those 
 who wrote it ; and tlie position of the Confession and Absolu- 
 tion at the end of it appears to indicate tliat the Reformers 
 adopted no new system when they introduced these into our 
 Office in their present form, but simply remoulded what they 
 found already in use. 
 
 Whether this was the general habit of the Church of
 
 Cbe Communion. 
 
 383 
 
 worthily. For then we are guilty of the Body 
 and Blood of Chkist our Saviour ; we eat and 
 drink ouv own "damnation, not considering the 
 Lord's Body ; we kindle God's wrath against 
 us; we provoke Him to plague us with 'divers 
 diseases, and sundry kinds of death. Judge 
 therefore yourselves, brethren, that ye be not 
 judged of the Lord. Repent you truly for your 
 sins past ; have a lively and stedfast faith in 
 Christ our Saviour. Ameud your lives, and 
 be in perfect Charity with all men ; so shall ye 
 be meet partakers of those holy mysteries. And 
 above all things ye must give most humble and 
 hearty thanks to God, the Father, the Son, and 
 the Holy Ghost, for the redemption of the world 
 by the death and passion of our Saviour Christ, 
 both God and ilan. Who did humble Himself, 
 even to the death upon the Cross, for us, miser- 
 able sinners ;'' Who lay in 'darkness and the 
 shadow of death, that He might make us the 
 children of God, and exalt us to everlasting life. 
 And to the end that we should alway remember 
 the exceeding great love of our Master, and only 
 Saviour, Jesus Christ, thus dying for us, and 
 the innumerable benefits which by His precious 
 blood-shedding He hath obtained to us ; He hath 
 instituted and ordained holy mysteries, as pledges 
 of HLs love, and for a continual remembrance of 
 His death, to our great aud endless comfort. To 
 Him therefore, with the Father aud the Holy 
 Ghost, let us give (as we are most bounden) 
 continual thanks ; submitting ourselves wholly 
 to His holy will and pleasure, and studying to 
 serve Him in true holiness and righteousness all 
 the days of our life. Ameti. 
 
 If Tlien shall •''the Priest say to them that come to 
 receive the holy Communion, 
 
 ~V7"E that do truly and earnestly repent you of 
 
 -L your sins, and are in love and charity with 
 
 your neighbours, and intend to lead a new life, 
 
 following the Commandments of God, and walk- 
 
 ti See note a. p, 
 381, and the right- 
 hand column oppO' 
 site tliis note, 
 
 b See Hamlet, v. i. 
 Mirror of Our 
 Lady. pp. 25, 73, 
 74. etc. 
 
 c See CVPR. tie 
 Lttps. itix some 
 remarkable in- 
 stances. 
 
 rfThis ";" is in tile 
 MS. 
 
 e The reference is 
 to the "darlciiess" 
 in which our Lord 
 uttered His fourth 
 saying upon the 
 Cross. He became 
 a Son forsaicen. 
 We as children to 
 be taken. 
 
 /i.if. The Celebrant 
 
 that ys to sey hauyng sorow yn yowr herts, for 
 yowre synnys. Furthermore, I charge yow yf 
 ther be eny man or woman, that beryth yn his 
 herte eny wrothe or rancor to eny of his *even- 
 cristen \_fdlvio-Christian'\ that he be not ther 
 howselyd, ther to the tyme that he be with hyni 
 yn perfyte love k, cheryte, fur ho so [«7(oso] 
 beryth wrethe or evyll wyll yn herte, to eny of 
 hys evencristen, he ys note worthy hys God to 
 receyue ; and yf he do, he reseyvythe his "damp- 
 nacyon, where he schuld receyue his saluacion. 
 Furthermore, y charge yow that none of yow go 
 to Godds borde to day, lasse than he be yn fuU 
 wyll (fe purpose for to sese and to withstond the 
 deds of syn. For who proposyth now to con- 
 tynue yn syii a^ene after hys holy tyme he is 
 note worthy to receyue his God ; & yf he do hyt 
 ys to hym grete perell. Furthermore I charge 
 all strangers bothe men and women, that none 
 of yow go to godds borde, yn to tyme that je 
 haue spoke with me, other [or] with myn asynys. 
 Furthermore, y charge yow bothe men and women 
 that havythe servants, that ys, takythe hede that 
 they be well y gouernyd yn takyng of mets & 
 drynks, for the perell that may be fall, thorow 
 forfeytyng of mets & drynks. . . . Also y& 
 shall knell adown apon yowr kneys, seyyng after 
 me, y cry God mercy, and our lady seynt mary, <fe 
 all the holy company of hevyn, k my gostelyche 
 fadyr, of all the trespasse of sj'n that y have don, 
 in thowte, word, other [o?-] yn dede, fro the tyme 
 that y was bore, yn to this tyme ; that ys to say 
 in Pryde, Envy, Wrethe, Slowthe, Covetyse, 
 Gloteny, & Lechery. The v. Commawndements, 
 dyuerse tymys y broke. The werks of mercy 
 note y fulfyllyd. Jly v. wytts mysse spend, etc. 
 
 Misereatur vestri omnipotens Deus, etc. 
 
 A hsolutioiiis forma. 
 
 Deus noster Jj;sus Chrlstus, pro Sua magna 
 misericordia, etc.'\ 
 
 England before the Reformation or not, certainly now one of 
 the most remarkable of the peculiar features of the Anglican 
 Communion Offices is the anxious carefulness shewn by the 
 Churcli to ensure that communicants shall approach the Lord's 
 Table after liue preparation and with right dispositions. Not 
 only in the previous notice, but in the course of tlie Service 
 itself, they are warned of the danger of unworthy Communion, 
 and the necc'ssity of self-examination is insisteil upon. The 
 words of the Invitation are also very emphatic : " Ve tliat ilo 
 truly ami earnesiltj repent you of your sins." The lowly self- 
 abasement of tlie general confession ; the reminder th.it turn- 
 ing to Him "with AraWy repentance and true f.aith " is the 
 condition of Goil's forgiveness, and that our Saviour's "com- 
 fortable words" are addressed only to tliose who "truly turn 
 to llirii," are all of the same character. The admixture of 
 grave warning and tender encouragement in tliis Service is 
 indeed truly wonderful. There is nothing like it in the 
 Offices of any other t'ommunion, as {however others may be, 
 in some features, grander anil more .striking) there is no 
 Service more touchingly beautiful th.an the Communion Ser- 
 vice of the Church of Englantl, when jicrformeil aa it ought 
 to be. This peculiarity has probably conduced largely to the 
 growth amongst us of a feeling, with respect to iloly Com- 
 munion, which goes far to compensate for the almost universal 
 neglect of the Church's direction that intending communi- 
 
 cants should signify their names to the Curate beforehand, 
 and to obviate the necessity of the Minister " repelling " any. 
 t''or there is more risk of persons refraining who ought to com- 
 municate, tlian of persons communicating who ought to refrain. 
 It should be observed that the last paragraph forms a 
 doxology, such as that with which sermons are concluded, 
 and ought to be said as such. 
 
 § The Iiiritatioii. 
 
 The germ of this Invitation is to be observed in the above 
 Exhortation of the JIedi;eval Church. It is first ftnind, as it 
 now stands, in the "Order of Communion " of 1548. It was 
 no doubt originally intended as an actual invitation, to tliosc 
 who were about to communicate, to leave the body of the 
 congregation and p.ass into the chancel. The "Order of 
 Comnuinion " was an English appendix to the Latin Office; 
 aud tlie latter having been already comjileted, .as far as the 
 Communion of the Priest, the Invitation of course (with the 
 Confession, Al)solution, and Conifortalile Words) followed the 
 Consecration, insteail of preceding it as now. It may be taken 
 as a verbal substitute for tip' kiss of peace. Cosin suggested 
 the words, "Draw near in full assur.anco of f.aith, " probably 
 with the view of indicating that the Invitation is now for an 
 approach of the heart, not of the boily. It .should be read by 
 the Celebrant.
 
 384 
 
 CI)C Communion. 
 
 ing from henceforth in His holy ways ; Draw 
 near with faith, and take this holy Sacrament to 
 your comfort ; and make your humble confession 
 to Almighty God, meekly kneeling upon your 
 knees. 
 
 IT Then shall this general Confession be made, in the 
 name of all those that are minded to receive the 
 holy Communion, by one of the Ministers ; both 
 he and all the jjeople kneeling humbly upon their 
 knees, and saying, 
 
 ALMIGHTY God, Father of our Lord Jesus 
 -LJl. Christ, Maker of all things, Judge of all 
 men ; We acknowledge and bewail our manifold 
 sins and wickedness. Which we from time to time 
 most grievously have committed. By thought, 
 word, and deed, Against Thy Divine Majesty, 
 Provoking most justly Thy wrath and indignation 
 against us. We do earnestly repent, And are 
 heartily sorry for these our misdoings ; The re- 
 membrance of them is grievous unto us ; The 
 burden of them is intolerable. Have mercy upon 
 us. Have mercy upon us, most merciful Father ; 
 For Thy Son our Lord Jesus Christ's sake, 
 Forgive us all that is past, And grant that we 
 may ever hereafter Serve and please Thee, In 
 newness of life, To the honour and glory of Thj' 
 Name; Through Jesus Christ our Lord. Amen. 
 
 IT Then shall the Priest (or the Bishop being present) 
 stand up, and turning himself to the people, pro- 
 nounce this Absolution. 
 
 ALillGHTY God, our heavenly Father, Who 
 -^^J- of His great mercy hath promised forgive- 
 ness of sins to all them that witli hearty repent- 
 ance and true faith turn unto Him ; Have mercy 
 upon you, pardon and deliver you from all your 
 sins, confirm and strengthen you in all goodness, 
 and bring you to everlasting life ; through Jesus 
 Christ our Lord. A7)ien. 
 
 U Then shall the Priest say, 
 H Hear what comfortable words our Saviour 
 Christ saith unto all that truly turn to 
 llim 
 
 COilE unto Me all that travail and are heavy 
 laden, and I will refresh you. s. Matt. xi. as. 
 So God loved the world, that He gave His 
 
 17 Liturgies of SS. 
 James and Cliry- 
 sostom. 
 
 i Daye's transl. of 
 Hfrmaitn's Con- 
 Sidt., A.D. 1547. 
 
 S. 13. 
 
 d Daye's transl. of 
 Hermann s Con- 
 sult,, A.U. 1547. 
 
 / Daye's transl. of 
 Hermann's Con- 
 sult., A.D. 1547. 
 
 i- 5. a- ©• 
 
 /( D.iye's transl. of 
 Hermann's Con- 
 sult., A.D. 1547. 
 
 "MeTci </)o/?ov Qiov, Koi TricmiDi, Kal dyairiji Trpo- 
 
 IF His finitis, . . . accedat sacerdos cum suis ministris 
 ad gradum altaris, et dicat ipse confessionem, 
 diacono assistente a dextris et subdiacono a sinis- 
 tris. Hoc modo incipiendo. 
 
 'ALMIGHTY everlasting God, the Father of 
 -^-J- our Lord Jesus Christ, the Maker of 
 all things, the Judge of all men, we acknow- 
 ledge, and wo lament that we were conceived 
 and born in sins, and that therefore we be prone 
 to all evils . . . 
 
 X'onfiteor Deo, . . . quia peccavi nimis cogi- 
 tatione, locutione, et opere : mea culpa . . . 
 
 ''And we are sorry for it with aU our hearts . . . 
 
 Have mercy upon us, most gentle Father. 
 through Thy Son our Lord Jesus Christ . . . 
 
 IT 'Et sciendum est, quod quicunque sacerdos OflBcium 
 exsequatur, semper episcopus si prsesens fuerit, ad 
 gradum altaris dicat Conjiteor, Muereatur, et .46- 
 solutioiii^in. 
 ■^"DECAUSE our blessed Lord hath left this 
 -I—' power to His congregation, that it may ab- 
 solve them from sins, and restore them in to the 
 favour of the heavenly Father, which being 
 repentant for their sins, do truly believe in 
 Christ the Lord . . . 
 
 ■''^Misereatur vestri Omnipotens Deus et dimittat 
 vobis omnia peccata vestra, liberet vos ab omni 
 malo, conservet et confirmet in bono, et ad vitam 
 perducat seternam. Amen. 
 
 Hear ye the Gospel, 
 so loved the world 
 
 John iii. 
 that He 
 
 His 
 
 ''/^ OD so loved the world ttiat hie gave 
 vT" only-begotten Son, that all which believe 
 in Him, should have life everlasting. 
 
 THE CONFESSION AND ABSOLUTION. 
 
 From the ancient form of Exhortation given above, it will 
 be seeu that public confession and absolution before Com- 
 munion were not a novelty when introduced into the Order 
 of Communion of 1548, and subsequently into the full Com- 
 munion Office of 1.549. There ■« as indeetl a form of Confession 
 in the ancient Ofiice (which will be found in the Appendix to 
 the Liturgy, and at p. 184), yet tliis cannot be considered as 
 the Confession of the people, but rather as tliat of the Cele- 
 brant and his Ministers. One was therefore used by the 
 people before their too rare reception of the one element in 
 ante-Reformation times, and this was methodized into its 
 present form in 1.548. It originally stood a/ler the Consecra- 
 tion, and referred therefore to Communion only ; but in 1552 
 it was placed in its present position, probably with the very 
 reasonable and pious view that as " we are unworthy to offer 
 .any sacrifice" to God, so before we otler th.it sacrifice, the 
 offering of which is our bounden duty, it is fit that we should 
 make open confession of our unworthiness, and receive the 
 benefit of Absolution. There is, indeed, an analogy between 
 this and the washing of the disciples' feet by our Lord before 
 the Institution. " Ye are clean," said He, when He had done 
 this to them: or, as St. John records "Now ye are clean 
 
 through the word which I have spoken unto you." [John xvi. 
 3.] So by the absolving word of God, even of "our Lord 
 Jesus Christ," Who hath power on earth to forgive sins, and 
 "Who hath left power to His Church to absolve all sinners 
 who truly repent and believe in Him," all such may approach 
 the solemn moment of Consecration, cleansed and prepared 
 by the act of the Church crowning their own penitence and 
 confession. 
 
 The present position of the Confession and Absolution may 
 thus be regarded as another recognition of the Priesthood of 
 the Laity, and of the share which they have in the subsequent 
 offering of the Eucharistic Sacrifice by their leader and repre- 
 sentative who stands at the Altar. 
 
 Both the Confession and Absolution owe some expressions 
 to Hermann's Consultation, but there is no ground for sup- 
 posing that the idea of them was taken from thence. Her- 
 mann's Confession is a long and homiletic kind of form, of 
 which the only words at all similar to that of our Office are 
 those given above. What slight association is traceable be- 
 tween the two may be further seen by a reference to the note 
 on the Absolution in the "Order for the Visitation of the 
 Sick." 
 
 Until 1661 the Rubric directed the Confession to be said 
 "in the name of those that are minded to receive the Holy
 
 Cbe Communion. 
 
 585 
 
 only-begotten Son, to the end that all that be- 
 lieve in Him should not perish, but have ever- 
 lasting life. S. John iii. 16, 
 
 H Hear also what Saint Paul saith. 
 
 This is a true saying, and worthy of all men to 
 be received, That Jesus Christ came into the 
 world to save sinners. 1 Tim. i. 15. 
 
 H Hear also what Saint John saith. 
 
 If any man sin, we have an Advocate with the 
 Father, Jesus Christ the righteous ; and He is 
 the propitiation for our sins. 1 s. John ii. 1. 
 
 IT After which the Priest shall proceed, saying, 
 Lift up your hearts. 
 
 Answer. 
 We lift them up unto the Lord. 
 
 Priest. 
 Let us give thanks unto our Lord God. 
 
 Answer. 
 It is meet and right so to do. 
 
 If Then shall the Priest turn to the Lord's Table, and 
 say, 
 
 IT is very meet, right, and our bounden duty, 
 'Thesewords that we should at aU times, and in 
 l^iy i,/*™S all places give thanks unto Thee, 
 
 on. THnity Sun- O LoRD, *Holy FATHER, Almighty, 
 
 ''"I- Everlasting God. 
 
 IT Here shall follow the proper Preface, according to 
 the time, if there be any specially appointed : or 
 else immediately shall follow, 
 
 THEREFOKE with Angels and Archangels, 
 and with all the company of heaven, we 
 laud and magnify Thy glorious Name ; evermore 
 praising Thee, and saying, Holy, holy, holy. Lord 
 God of Hosts, Heaven and Earth are full of Thy 
 
 <■ S. B. fi. AU 
 ancient Liturgies. 
 
 J Mozamb. irtr- 
 
 c Ccmp. Trisagioii, 
 in notes to Authcin 
 in Burial Service. 
 
 IT Or 1 Tim. i. 
 This is a sure sajdng, and worthy of all em- 
 bracing, that Jesus Christ came into this world 
 to save sinners. 
 
 If Or John iii. 
 
 The Father loveth the Son, and hath given 
 all things into His hands ; he that believeth in 
 the Son hath life everlasting. 
 
 If Or Acts X. 
 All the prophets bear witness unto Christ, 
 that all that believe in Him receive remission of 
 their sins through Him. 
 
 If Or 1 John ii. 
 My little children, if any have sinned, we have 
 a just Advocate with the Father, Jesus Christ, 
 and He is an atonement for our sins. 
 
 "Sursum corda. 
 
 *Habemus ad Domiitom. 
 
 Gratias agamus Domino Deo nostro. 
 
 Dignum et justum est. 
 
 VEEE dignum et justum est, sequum et salu- 
 tare, nos Tibi semper et ubique gratias 
 agere, Domine Sancte, Pater Omnipotens, a^terne 
 Deus.' 
 
 If Sequuutur Prsefationes. 
 
 ET ideo cum Angelis et Archangelis, cum 
 thronis et dominationibus, cumque omni 
 militia ccelestis exercitus, hymnum gloria? Tuas 
 canimus, sine fine dicentes : 
 
 Sanctus, Sanctus, Sanctus, Dominus Deus 
 
 Communion, either by one of them, or else one of the 
 Ministers, or by the Priest himself. " The Puritans objected 
 to this, saying, "We desire it m.ay be made by the Minister 
 only," and that "it is a private opinion, and not generally 
 received in the Catholic Church, that one of the people may 
 make the Public Confession at the Sacrament, in the name of 
 all those that are minded to receive the Holy Communion." 
 Cosin altered the Rubric to, " hij one of the Mw!.'<lrr:<. or the 
 Priest himself, both he ami nil the people hieclimj hmnlihj upon 
 their knees, and saijimj " The Puritans apparently wislied to 
 prevent the people from saying it at all. 
 
 THE COMFORTABLE WORDS. 
 
 The use of these texts of Scripture is peculiar to the 
 English Liturgy, and seems to have been derived from 
 the Consultation of Archbishop Hermann. Before Com- 
 munion and after Consecration the Liturgy of St. Marl; 
 directs the 4'2nd Psalm to be said, and tliat of St. James 
 has the S.Srd, 34th, U.lth, and IHitli in the .same place. 
 There is some an.alogy between this custom and our own, 
 but it can scarcely bo considered the precedent which led to 
 the present usage. 
 
 2b 
 
 Perhaps the object of their introduction was the obvious 
 one suggested in the title of "comfortable words," that of 
 confirming the words of Alisolution with those of Christ and 
 His Apostles ; .and of holding forth our Lord and Saviour 
 before the communicants in the words of Holy Scripture to 
 prejjare them for "discerning" His Body in the Sacrament. 
 The title was not a new one, being used in one of the author- 
 ized volumes issued in Henry the Eighth's reign under the 
 editorship of Cranmer. "Whereupon . . . the penitent may 
 desire to hear of the Minister the comfortable words of 
 remission of sins. And the Minister thereupon, accord- 
 ing to Christ's Gospel, shall pronounce the sentence of 
 Absolution." [A Keeessary Doctrine, etc., 1543.] The 
 words "Christ's flospel " illustrate the expression "believe 
 His holy (iospel " in the Absolution used at Mattins and 
 Evensong. 
 
 These texts appear to be translated for the Prayer Book, 
 and not taken from any of the English versions of the Bible. 
 
 THE PREFACE. 
 
 This portion of the Communion Office is so called, as being 
 an introduction to the most solemn part of tlie Service, that
 
 386 
 
 Cl)C Communion. 
 
 Glory. 
 Amen. 
 
 Glory be to Thee, O Lord most High. 
 
 IT PROPER PREFACES. 
 H Upon Christmas day, and seven daya after. 
 
 BECAUSE Thou didst give Jesus Christ 
 Thine only Son to be born as at this time 
 for us ; Who by the operation of the Holy Ghost 
 was made very Man of the substance of the Virgin 
 Mary His Mother, and that without spot of sin, 
 to make us clean from all sin. Therefore with 
 Angels, etc. 
 
 H Upon Easier day, and seven days after. 
 
 BUT chiefly are we bound to praise Thee for 
 the glorious Kesurrection of Thy Son Jesus 
 Christ our Lord : for He is the very Paschal 
 Lamb, Which was offered for us, and hath taken 
 away the sin of the world ; Who by His death 
 hath destroyed death, and by His rising to life 
 again hath restored to us everlasting life. There- 
 fore with Angels, etc. 
 
 H Upon Ascension day, and seven days after. 
 
 TiHROUGH Thy most dearly beloved Son 
 Jesus Christ our Lord ; Who after His 
 most glorious Eesurrection manifestly appeared 
 to all His Apostles, and in their sight ascended 
 up into heaven to prepare a place for us ; that 
 where He is, thither we might also ascend, and 
 reign with Him in Glory. Therefore with Angels, 
 etc. 
 
 " S. simibr in ; 
 
 
 Greg. 
 
 ^. similar in ^■ 
 
 rfS. g.f^. Greg. 
 Gelas. 
 
 Sabaoth. Pleni sunt cceli et terra gloria Tua : 
 Osanna in excelsis. Benedictus Qui venit in 
 nomine Domini : Osanna in excelsis. 
 
 PR.EFATIONES. 
 
 "Haec prsefatio dicitur in die Nativitatis Domini . . . et 
 quotidie per hebdomadam, et in die Circumcisionis. 
 
 Sequens Prsefatio dicitur in die Pascha; et per totani 
 hebdomadam . . . 
 
 * Tj^ T Te c^uidem omni tempore, sed in hac potis- 
 J— ^ simum die gloriosius priedicare, cum Pascha 
 nostrum immolatus est Christus. Ipse enim 
 verus est agnus Qui abstulit peccata mundi. Qui 
 mortem nostram moriendo destrusit, et vitam 
 resurgendo reparavit. Et ideo cum angelis, etc. 
 
 'Sequens Prsefatio dicitur in die Ascensionis Domini, 
 et per octavas, et in octavis, et in Dominica infra 
 octavas . , . 
 
 PER Christum Dominum nostrum, Qui post 
 resurrectionem Suam omnibus discipulis 
 Suis manifestus apparuit, et ipsis cernentibus est 
 elevatus in ccehim, ut nos divinitatis Suae tribu- 
 eret esse participes. Et ideo cum angelis, etc. 
 
 immediately connected witli the Consecration, or " the 
 Canon." It is found almost word for word in every 
 known Liturgy, in every part of tlie Catholic Church, 
 from the earliest times ; and there can be no doubt that 
 it is a correct tradition which assigns it to the Apostolic 
 age. 
 
 The originals are here given from the Ancient Greek 
 Liturgies. "Ai'u ax^l'-f^" ''"is Kapoias. 'Exoixeu Trpos toi' 
 Ki'pioP. Evxapi-<TTri(Xu^ev Ti^ Kvpiu). "A^lop Kal dlKaiov. 
 'AXj)ff(is d^idv icm Kal OiKaLOV, Trpinov re Kal otpeiMiuvov, 
 ai alvui', <ri ip-vfiv, ak (iiKoyeh, ffi irpoaKwetP, ce 00^0X07(11', 
 o-ol ei)x''/)iffrei»'. [St. James.] hiairora Kupie Qd, IlaTip 
 iravTOKparop. [St. Mark.] 6f v^vovatv oi ovpavol tQv ovpavCiv, 
 Kal TTOKTa 7) ovvap-is avTuv . . . i!i77eXoi, dpxdyye\oL [St. .lames], 
 etc., at much greater length tlian in tlie Western Prefaces 
 . . . ''A7tos, a7ios, a7ios Kupie 2a/3auj5, 7r\i)pr]s 6 ovpafbi, Kal 
 i] yi) T^s o6^7;s ffov. 'fio'ai'i'd iv ro'is v\pi(7Toi^. euXoyrj/j.^vos 
 b {pxttfJ-iPos iv 6v6fiaTL KvpioV waafva iv rois vifiarois. [St. 
 James. ] 
 
 It seems more than probable that this long thanksgiv- 
 ing prayer (the evxaptaria iirl iroXi) of Ji'sTiN Martyr, 
 Apol. i. ch. 86), wliich, beginning with the Sursuni 
 Corda, included also tlie Invocation of the Holy Spirit, 
 the recit.ation of the Words of Institution, and the Prayer 
 of Oblation, and closed with the Lord's Prayer, is alluded 
 to by .St. Paul in "Else when thou shalt bless with the 
 spirit, how shall he that occupieth the room of the un- 
 learned say Amen at thy giving of thanks [eiri tj cry ci'xa- 
 pitrrlg.], seeing he understandeth not what thou sayest ? " 
 [1 Cor. xiv. 16.] 
 
 The " Sursum Corda" is referred to by St. Cyprian in his 
 treatise on the Lord's Prayer [a.d. 252], where he says, "It 
 is for this cause that the Priest before worship uses words of 
 introduction, and puts the minds of the brethren in prepara- 
 tion, by saying, ' Lift up your hearts ; ' that while the 
 people answer, 'We lift them up imto the Lord,' they may 
 be reminded that there is nothing for them to think of except 
 
 the Lord." [Ctp. de Oral. 20.] St. Cyril of Jerusalem, a 
 century later, also comments upon them in these terms : 
 "After this the Priest cries aloud, 'Lift up your hearts.' 
 For truly ought we in that most awful hour to have our 
 heart on higli with God, and not below, thinking of earth 
 and earthly things. The Priest then, in effect, bids all 
 in that hour abandon all worldly thoughts, or household 
 cares, and to have their heart in heaven with the merciful 
 God. Tlien ye answer, ' We lift them up unto the Lord ; ' 
 assenting to him by your .avowal. . . . Then the Priest says, 
 'Let us give thanks to the Lord.' For in good sooth are we 
 bound to give thanks, that He has called us, unworthy as we 
 are, to so great grace ; that He has reconciled lis who were 
 His foes ; that He has vouchsafed to us the spirit of adoption. 
 Then ye say, 'It is meet and right : ' for in giving thanks we 
 do a meet thing and a right ; but He did, not a right thing, 
 but what was more than right, when He did us good, and 
 counted us meet for such great benefits." [Ctril, Catech. 
 Lect. xxiii. 3, 4.] These versicles are also referred to by St. 
 C'hrysostom [de Euch., de Posnitentia], by St. Augustine [de 
 Dono Ferseverant. xiii.], and by Csesarius of Aries. [Horn. 
 xii. xvi.] 
 
 The use of the Sanctus is of equally ancient date. St. Cyril 
 speaks of its long Preface in a pass.ige following that just 
 quoted, and then goes on to s.ay : " We make mention also of 
 the Seraphim, whom Is<T.iah, by the Holy Ghost, beheld 
 encircling the throne of God, and 'with two of their wings 
 veiling their counten.ances, and with two their feet, and with 
 two flying, who cried, ' Holy, Holy, Holy, Lord God of 
 Sabaoth.' [Isa. vi. 1; Rev. iv. S. ] For this cause, there- 
 fore, M'e rehearse this confession of Gi)d, delivered down to 
 us from the Seraphim, that we may join in hymns with the 
 hosts of the world above." 
 
 It is very remarkable that in all the ancient Liturgies, both 
 of East and West, the saying of the .Sanctus is given to the 
 choir and people. The Celebrant having recited the Preface, 
 or Introductory part of this great act of Eucharistic Thanks-
 
 Cfje Communion. 
 
 387 
 
 IT Upon Whitsunday, and six days after. 
 
 THROUGH Jesus Christ our Lord , accord- 
 ing to Whose most true promise, the Holy 
 Ghost came down, as at this time, from heaven 
 with a sudden great sound, as it had been a 
 mighty wind, in the likeness of fiery Tongues, 
 lighting upon the Apostles, to teach them, and to 
 lead them to all truth ; giving them both the gift 
 of divers languages, and also boldness with fervent 
 zeal, constantly to preach the Gospel unto all 
 nations ; whereby we have been brought out of 
 darkness and error into the clear light and true 
 knowledge of Thee, and of Thy Son Jesus Cheist. 
 Therefore with Angels, etc. 
 
 IT Upon the Feast of Trinil;/ only. 
 
 WHO art one God, one Lord ; not one only 
 Person, but three Persons in one Sub- 
 stance. For that which we believe of the glory 
 of the Father, the same we believe of the Son, 
 and of the Holy Ghost, without any difference 
 or inequality. Therefore with Angels, etc. 
 
 H After eacli of which Prefaces shall inimediat<'lj' be 
 sung or said, 
 
 THEREFORE with Angels and Archangels, 
 and with all the company of heaven, we 
 laud and magnify Thy glorious Name ; evermore 
 praising Thee, and saying, Holy, holy, holy. Lord 
 God of Hosts, Heaven and Earth are full of Thy 
 Glory : Glory be to Thee, O Lord most High. 
 Amen. 
 
 ' ^. similar in ; 
 it- 
 
 6 Inst, ef Christian 
 M.TU. Paraph, of 
 Creed. A.D. 1537. 
 
 . 15. Greg. 
 
 "Sequens Prsefatio dicitur in die Pentecostes et per 
 liebdomadam . . . 
 
 'The same Holy Spirit did once descend down 
 from Heaven in the similitude and likeness of 
 fiery Tongues, and did light down upon all the 
 Apostles and disciples of Christ, and inspired 
 them also with the knowledge of all truth, and 
 replenished them with all heavenly gifts and 
 graces. 
 
 ■^Sequena Prsefatio dicitur in die Sanctaa Trinitatis et in 
 omnibus Dominicis usque ad Adveutum Domini . . . 
 
 ■'/^UI cum uuigenito Filio Tuo et Spiritu 
 m:^ Sancto unus es Deus, unus es Dominus, 
 non in unius singularitate Persons, sed in unius 
 Trinitate Substantia. Quod enim de Tua gloria 
 revelante Te credimus, hoc de Filio Tuo, hoc de 
 Spiritu Sancto, sine differentia discretionis 
 sentimus . . . una voce dicentes. 
 
 IT 'Item in aliis Prsefatiouibus concUisio. 
 
 ET ideo cum Augelis et Archangelis, cum 
 thronis et dominationibus cumque omni 
 militia coelestis exercitus, hymnum gloriaj Tuse 
 canimus, sine fine dicentes : 
 
 Sanctus, Sanctus, Sanctus, Dominus Deus 
 Sabaoth, pleni sunt cceli et terra gloria Tua ; 
 Osanna in excelsis ; benedictus Qui venit in 
 nomine Domini ; Osanna in excelsis. 
 
 giving, the "Triumphal Hymn" itself, as the Liturgies of St. 
 Basil and St. Chrysostom call it, is taken up by tlie wliole 
 body of tlie worshippers who, as kings and priests unto God, 
 join in that solemn act of adoration of the ever-blessed 
 Trinity. To mark tliis Catholic custom the Sanctus itself 
 ought to be printed as a separate jjaragraph, and so 
 it was printed in 1549 and 1552. In choirs, and places 
 where they sing, both it and the Gloria in Excelsis ought 
 always to be sung in the same manner as the Creed. In 
 this our liighest, most glorious, and most joyous Service 
 our highest efforts ought to be used to make it as worthy 
 as we can of Him to Whom it is offered, and to bring 
 out as fully as we can its character of adoring thanks- 
 giving. 
 
 In "the Primitive and Mcdi;eval Liturgies the Sanctus con- 
 cluded with the words, " Hosanna in the Highest, blessed 
 is He that cometh in the Name of the Lord, Hosanna in the 
 highest." In translating it for the Office of our Prayer 
 Book, the four latter words were changed to "Glory to 
 Thee, Lord, in the higliost ; " and the present termination 
 was substituted in 1552, thus displacing the Hosanna alto- 
 gether. 
 
 No reason can be assigned for this deviation from ancient 
 custom.' But there was, perliaps, some popular superstition, 
 now lost sight of, which made it seem desiraljle to drop tlie 
 words in question. The Mirror of Our Ladij comments upon 
 the Sanctus as then used in tlie following words ; "This song 
 Sanctus is the song of Angels, and it is said to the Blessed 
 Trinity, as is said Ijelore in the liymn Te Deum at Mattiiis. 
 T)ie second part thereof, that is, P.enedictus, is taken from 
 tlio Gospel, where the people on Palm Sunday came against 
 luir Lord Jesus Christ, and said to llim tlie same words in 
 praising and joying of His coming. And so they are sung 
 liere in the Mass, in worsliip of our Lord's coming in the 
 
 1 In the Clementine Liturgy, however, the Sanctus and tiie Ho.sanna 
 are placed separate, and at a considemble diHtance from each other. 
 
 Sacrament of the Altar. And therefore at the beginning of 
 Benedictus ye turn to the Altar and make the token of the 
 Cross upon you in mind of our Lord's Passion, which is 
 specially represented in the Mass. " [Mirror, p. 329. ] It is 
 not unlikely tliat the last period of tliis comment gives an 
 indication of the reason why the change was made. A more 
 satisfactory explanation that may be given, however, is that 
 the Benedictus is not part of the song of the angels, and is 
 therefore inconsistent, strictly speaking, with the words of 
 the Preface. , 
 
 The presence of angels at the celebration of the Holy Com- 
 munion has been believed in by the Church from Primitive 
 times, and in all parts of the Christian world. 
 
 § Proper Prefaces. 
 
 Besides these five Proper Prefaces, the Sarum Missal had 
 one for Epiphany and seven days after, one for AshWednes- 
 day and Ferial daj's in Lent, one for Festivals of Apostles or 
 Evangcbsts, and one for the Fe.«ti\als of the Blessed Virgin. 
 The Trinity Preface «as used on all the Sundays after 
 Trinity, and at every wedding celebration. The Liturgies of 
 the Eastern Cluirch have but one invariable Preface, much 
 longer and fuller than tliose of the West, throughout the 
 year. In the Latin Churcli the variety of Prefaces was 
 anciently much greater than it is now. The Sacramentarics 
 of SS. Leo, Gelasius, and Gregory, « liicli have been the great 
 sources of Liturgical forms for all the Churches of the West, 
 contain a Preface for nearly every Sunday and Festival 
 throughout the year. The same is true of the Mozarabic 
 Missal, in which the Preface is called " Illatio," and of the 
 ancient Gallican Liturgies, whose name for it is "Contes- 
 tatio." The nundier w.as reduei'il to ton about tlie end of the 
 twelfth century, in the Eiiglisli, and in all other Western 
 Missals bnt the Aiobrosian and the Mozarabic. The ancient 
 Missals always contained the musical notation of the various 
 Prefaces as well as of the Creed, and the Lord's Prayer ; and 
 the Intonation of the Gloria in Excelsis.
 
 388 
 
 Cbc Communion. 
 
 IT Then shall the Priest, kneeling down at the Lord's 
 Table, say in the name of all them that shall 
 receive the Communion this Prayer following. 
 
 \ 1 7"E do not presume to come to this Thy 
 V V Table, O merciful Lord, trusting in our 
 own righteousness, but in Thy manifold and 
 great mercies. We are not worthy so much as 
 to gather up the crumbs under Thy Table. But 
 Thou art the same Lord, Whose property is 
 always to have mercy : Grant us therefore, 
 gracious Lord, so to eat the Flesh of Thy dear 
 Son Jesus Christ, and to drink His Blood, that 
 our sinful bodies may be made clean by His Body, 
 and our souls washed through His most precious 
 Blood, ''and that we may evermore dwell in Him, 
 and He in us. Amen. 
 
 a Order of Com. 
 
 muiiion. A.D. 154ft. 
 * S. e. "U- Grct'. 
 
 ap. Menard, p 
 
 265. Mozarab. 
 
 Lit. 
 
 c Syrlac Lihir^ of 
 St. James. Prayer 
 before Communion. 
 
 rf and ... us [1552]. 
 
 Oremus. 
 
 *"r^OMINE, sancte Patee, omnipotens, seterne 
 J-^ Deus, da nobis hoc corpus et sanguinem 
 FiLii Tui Domini Dei nostri Jesu Christ: ita 
 sumere, ut mereamur per hoc remissionem pecca- 
 torum nostrorum acoipere et Tuo Sancto Spiritu 
 repleri : quia Tu es Deus, et prteter Te uon est 
 alius nisi Tu solus. Qui vivis et regnas Deus. 
 
 '(~^ EANT, O Lord, that our bodies may be 
 ^^ sanctified by Thy holy Body, and that our 
 souLs may be cleansed by Thy propitiatory Blood : 
 and that they may be for the pardon of our faults, 
 and the remission of our sins. O Lord God, 
 glory be to Thee for ever. 
 
 § The Prayer of Humble Access. 
 
 This Prayer, together with the Invitation, "Ye that do 
 truly," the Confession, Absolution, and Comfortable Words, 
 which it then immediately followed, was placed in the 
 Liturgies of 1548 and 1549 between the Consecration and the 
 Communion. It is similarly placed in the Scottish Liturgy 
 of 1637 ; and in the present Scottish Office. Archbishop 
 Laud says: "If a comparison must be made, I do think 
 the order of the Prayers as they now stand in the Scottish 
 Liturgy to be the better and more agreeable to use in the 
 Primitive Church ; and I believe they which are learned will 
 acknowledge it." The change was made in 1552, and like 
 some others made at the same time is difficult to account for, 
 except on the ground of some temporary influence and danger. 
 In the Order of Communion of 1548 and in the Liturgy of 
 1549, after "drink His blood" was added "in these holy 
 mysteries," which words were omitted in 1552, and proposed 
 for restoration by Cosin. In the Eastern Liturgies the Prayer 
 which answers to this is called the Prayer of Inclination, and 
 is said immediately before the Communion of the People. 
 
 Bishop Cosin proposed to place this Prayer immediately 
 before the Communion : the reasons already given for the 
 place of the Confession aud Absolution seem, however, to 
 justify its retention here. 
 
 In the Salisbury and Hereford Missals it was said in the 
 singular number ; but the York Missal had it in the plural as 
 given above. 
 
 so to eat] The emphatic sense of these words must not be 
 overlooked in the use of this Prayer. Tlieir sense may be 
 best seen by a paraphrase : "We are not worthy to gather 
 up the crumbs under Thy Table, but of Thy mercy Thou dost 
 grant us the flesh and blood of Thy dear Son : Grant us so to 
 eat aud drink that precious Gift that His promise may be 
 altogether fulfilled, that we may eat and drink of these after 
 the manner of those to wliom He is Life uuto Life ; and not 
 after the manner of those to whom the WORD of Life Itself 
 is Death unto Death." 
 
 that otir sinful bodies . , . hij His Body] These words, as 
 far as "Blood, and," were not in the Prayer as it appeared 
 in the Order of Communion, but were added in 1549. The 
 separate application of the Body and Blood to the body and 
 soul was, however, made iu the words of administration in 
 the Order of Communion. [See Appendix to Introduction, 
 p. 364.] 
 
 THE PRAYEK OP CONSECRATION, i 
 
 This is the central portion of the "Canon of the Mass " as 
 it was rendered in the English Liturgy of 1549. The original 
 form of the whole will be found in the Appendix to the Com- 
 munion Office. 
 
 When the Priest, .itnnding before the Table] In the Prayer 
 Book of 1552 the Rubric merely directs the Priest, after 
 saying the Prayer of Humble Access ' ' kneeling down at God's 
 Board," to say the Prayer of Consecration standing up. In 
 
 1 Tlie manner in which Bishop Cosin desired to restore the ancient mode 
 of Consecration and Ohlation may be best seen by printing his mar^nal 
 alterations in their proper order. A comparison of these with the Offices 
 of 15-19 and 1637, as printed iu the Appendts, will give a complete view of 
 this Prayer. 
 
 "Here foUoweth the Prayer of Consecration. 
 
 '* JVhen the Priest, standing before the Talle, hath so ordered the Bread and 
 
 the Scottish Book of 1637 the Rubric is : "Then the Pres- 
 byter, standing up, shall say the Prayer of Consecration as 
 followeth ; but then during the time of consecration he shall 
 stand at such a part of the holy table, where he may with 
 the more ease and decency use both his hands." The natural 
 meaning of the present Rubric is that the Celebrant, who, 
 during the Prayer of Humble Access, has been "kneeling 
 down at tlie Lord's Table," shall now "stand," and stand 
 ' ' before " it, i. e. at the middle of its front, facing east, and 
 liaving "so ordered the Bread and Wine," etc., shall, uithout 
 changing his j>osition (for which there is no direction), "say 
 the Prayer of Consecration." The phrase "before the 
 people" means, not turning towards them, but [1] In front 
 of, at the head of them, as their representative and spokes- 
 man. [2] In fuU view of them, in the one place where he 
 can best be seen by all present. 
 
 shall say the Prayer of Consecration] This is not to be said 
 iu an inaudible voice. Ritual directions to say the Canon 
 "secreto" or "submissa voce" receive a striking illustration 
 from a Canon passed in a.d. 1200 at a Council held under 
 Archbishop Fitzwalter : "Verba Canonis rotunde dicantur, et 
 distincte, nee ex festinatione nee ex diuturnitate nimis pro- 
 tracta." [Johnson's C'«M. ii. 84.] The saying of the Canon in 
 such a manner as that it shall not be heard by the congrega- 
 tion is a ritual affectation which sprung up in the later Middle 
 Ages among other abuses thrust upon the ancient Liturgy. 
 
 Here the Priest] The marginal Rubrics for the manual rites 
 were omitted in the Revision of 1552. The two directing the 
 Priest to take the Bread, and then the Wine, into his hands, 
 
 Wine that he may with the more readiness and decency break the Bread before 
 the people, and take the Cup into his hands, he shall say as foUoiceth, 
 
 "Almighty God, our heavenly Father, Who ... » ., ., ., 
 
 His precious deatli and sacrifice . . . we most humbly j..^^,. ■r,.„o-ii *j, 
 
 beseech Thee, and by the power of Thy holy Word ^°?^, -7 j„^ ,'?.' 
 
 and Spirit, vouchsafe so to bless and sanctifv these .. p„..„ ,-„,^ j,. 
 
 Thy gifts and creatures of Bread and Wine, that we l„,,i . ' rbrake it! 
 
 receiving them according to Thy Son . . . in remcm- J„ ,-, ',„ i„„,. A, 
 
 brance of Him, and to shew forth His death and r,.',,!",7^,,tlit 
 
 passion, may be partakers of His most blessed Body ,^ j/vBodvl (0 to 
 
 and Blood. j,;/j„^»,; ^.ii,. .v 
 
 " Wlio iu the same night that He was betrayed "took -,?fc' ;„'?J! rtlVi- 
 
 Bread, aud when He had blessed, and given thanks, He *v,f r" ', ,1. pw,., 
 
 brake it aud gave it to His disciples sayiug, T.ake, eat, V™ , ",PU" 'cMice 
 
 this is My Body which is given for you, doe this m j^j^Sla,'* a,,J 
 
 remembrance of Me. „, r(hi<ii« MvT^inf.rii 
 
 "Likewise, after supper, He took the Cup, and f„f"'\f,?,\„J?l?i'i' 
 
 .vhen He had blessed and 'given thanks He gave it ?J?,^t,M ff^ 
 
 to them, saying, Drink ye all of this : for this is cSrror fKohI 
 
 My Blood of the New Testament, which is shed Jl ''^^.^^^il^f^^i 
 
 for you, and for many for the remission of sins, do '^;''t?' 7,, "^II * 
 
 this as oft as ye shall drink it in remembrance of Me. ^^.'^^^^ '° ^^ ^°^^^' 
 Anw.ii. 
 
 *' Lnmediatehj after shall folloio this Memorial, or Prayer of Ohlation, 
 "Wherefore, O Lord and heavenly Father, according to the Institution 
 of Thy dearly beloved Son, our ya\iour Jesus Christ, we Thy humble ser- 
 vants do celebrate, and make here before Thy Divine Majesty, with these 
 Thy holy gifts, the memorial which Thy Son hath willed and commanded 
 us to make : having in remembrance His most blessed passion and sacri- 
 fice. His mighty resurrection, and His glorious ascension into heaven, 
 rendering unto Thee most hearty thanks, for the innumerable benefits 
 procured unto us by the same, and we entirely desire Tliy Fatherly good- 
 ness, mercifully to accept this our Sacrifice of praise and thanksgiving: 
 most humbly beseeching Thee to grant, that by the merits and death of 
 Thy Son Jesus Christ, now represented unto Thee, and through faith in 
 Ilis Blood Who maketh intercession for us at Thy right hand, we and all 
 Thy whole Church may obtain remission of our sins, and be made par- 
 takers of all other benefits of His Passion. And here we offer and present 
 unto Thee, O Lord, ourselves, our souls and bodies." [As in 1549. See 
 Appendix.!
 
 ^\)Z Communion. 
 
 589 
 
 IT When the Priest, standing before the Table, hath so 
 ordered the Bread aud Wine, that lie may with 
 the more readiness and decency break the Bread 
 before the people, and take the Cup into his hands, 
 he shall say the Prayer of Consecration as fol- 
 loweth. 
 
 ALMIGHTY God, our heavenly Father, 
 -lA_ Who of Thy tender mercy didst give 
 Thine only Son Jesus Christ to suffer death 
 upon the Cross for our redemption ; Who made 
 there (by His one Oblation of Himself once 
 offered) a full, perfect, and sufficient Sacrifice, 
 Oblation, and Satisfaction, for the sins of the 
 whole world ; and did institute, and in His holy 
 Gospel command us to continue, a perpetual 
 memory of that His precious death, until His 
 coming again ; Hear us, O merciful Father, we 
 most humbly beseech Thee ; and grant that we 
 receiving these Thy ''Creatures of Bread and 
 Wine, according to Thy Son our Saviour Jesus 
 Christ's holy Institution, in remembrance of 
 His death and passion, may be partakers of His 
 
 ,„ J most blessed Body and Blood: Who, in 
 Priest is to lake the Same night that He was betrayed, 
 'idshaZ's:"'"' («) took Bread ; and, when He had 
 
 ''And here given thanks, (i) He brake it, and gave 
 Bread: it to His disciples, saying. Take, eat. 
 
 a Book of Common 
 Prayer, A.D. 1549. 
 
 d " Christ and His 
 death be the sii/- 
 
 Ji^itnt ol'latiott, 
 siHnJICi, Sdtis/ac- 
 tion, attd reconi- 
 poue, for the which 
 God the Father for- 
 givetli and reniit- 
 teth . . ." \Comp. 
 third of Ten Arti- 
 cles of A.D. 1536.] 
 
 c This Invocation in 
 ■549 only. 
 
 (f That is, the "crea- 
 tures " of God's 
 natural creation. 
 
 s. s- n 
 
 f .il. Hie /till siff- 
 >ium /racliOKis. 
 iSee footnote i.J 
 
 OGOD heavenly Father, Which of Thy ten- 
 der mercy didst give Thine only Son Jesu 
 Christ, to suffer death upon the Cross for our 
 redemption ; Who made there (by His one Obla- 
 tion once offered) a full, perfect, and 'sufficient 
 Sacrifice, Oblation, and Satisfaction, for the sins 
 of the whole world ; aud did institute, and in 
 His holy Gospel command us to celebrate a per- 
 petual memory of that His precious death, until 
 His coming again : Hear us, (O merciful 
 Father,) we beseech Thee ; 'and with Thy Holy 
 Spirit and Word vouchsafe to bl»^ess and 
 sanc>J<tify these Thy gifts and creatures of 
 bread and wine. 
 
 . . . 'ut nobis coi>J<pus et san>J<guis fiat dilectis- 
 simi FiLii Tui Domini nostri Jesu Christi. 
 
 Qui pridie quam pateretur, accepit panem in 
 sanctas ac venerabiles manus Suas, et elevatis 
 oculis in coelum ad Te Deum Patrem Suum Om- 
 nipotentem, Tibi gratias agens bene>J<dixit, fregit, 
 \fHic tangat hosdam dicens] deditque discipulis 
 
 were restored in 1661, and the other three directing the 
 Breaking of the Bread, and the laying of the hand on the 
 Bread, and on the Wine, were then first inserted. In the 
 case of the first marginal Rubric there is a needless and awk- 
 ward change from that of 1549. It is the Bread, not the 
 Paten, the Priest should take into his hands. If he takes the 
 Paten, he must certainly put it down again before he can con- 
 veniently comply with the next direction. 
 
 And here to break the Bread] The breaking the Bread 
 before Consecration, though apparently "most agreeable with 
 the institution of Christ," is peculiar to the English Pdte. ^ 
 In all other Liturgies it occurs after the Consecration, usually 
 after the Lord's Prayer, with which the long Consecration 
 Prayer invariably closes, and shortly before the dipping of a 
 portion into the cup before actual communion, a rite which 
 is found in all the gi'eat Liturgies of East aud West. The 
 laying of the right hand on each element during the utterance 
 of the words of consecration is also peculiar to the English 
 Rite. It seems to come most nearly in the place of the act 
 of making the sign of the Cross, which in the unreformed Use 
 the Celebrant did as he said the word betie-i'dixit over each 
 Element. 
 
 that we reeeiriivj these Thy Creatures of Bread and Wine] In 
 this place the Invocation of the Holy Ghost was inserted in 
 1549. Thi.s occurs iu every ancient Catholic Liturgy of both 
 East and West, excepting only the Roman, anil those derived 
 from it (if indeed the Roman or Petrine family of Liturgies 
 did not itself also originally contain it), and the Holy orthodox 
 Church of the East has alwaj'S thought it essential to the act 
 of consecration. It was omitted in 1552, probably in defer- 
 ence to the scruples of Bucer. It was inserted in the Scottish 
 Book of 1637, aud forms part of the existing Scottish and 
 .\merican Communion Ollices, where it follows the Words of 
 Institution aiul the Prayer of Oblation, as iu the Eastern 
 Liturgies. The clause in our present Olfice contains an 
 implied or oblique invocation of the Holy Ghost, since it U 
 only through His Divine operation tliat we, by receiving 
 God's "Creiitures of Broad and Wine," can "be made par- 
 takers of Christ's most blessed Body and Blood." But wo 
 may be allowed to wish, with Bishops Horslcy and Wilson, 
 
 1 There is some reason to think that this pectiliarity is of very nncieut 
 existence in the Cliufch of Engljind. A Maimal of about a.d. 1320, pur- 
 chasctl in Holtiemes-se many years ago, was once for some time in tlic hands 
 of the writer, and afterwards came into the possession of the Rev. W. J. 
 Blew, contains many pecnliaritics in the Rubrics, and some in the prayers ; 
 the former including the Rubric "beiie+dixit hie Jiat signum fractionis 
 fregit." This looks like the survival in form of an actual fraction. That 
 the usage enjoined was not uncommon is shewn by the Sarum Missal of 
 1554, in which are the words, "iiic tioji debet tangi hostia modo fractionis 
 siciit alii fatui tanfjunt et male /aciinit," an argument following to shew 
 why this ought not to be douo. 
 
 and the best informed English Divines, that the direct Invo- 
 cation had been left untouched.'' 
 
 § The Words of Institution. 
 
 Most theologians of the Western Church have aluays held 
 that the Consecration of the Holy Eucharist is effected and 
 completed by the recitation of our Lord's words of Institu- 
 tion.^ They are of such solemn importance, as bringing our 
 Lord Himself in to be the Consecrator of the Holy Sacra- 
 ment, that they should be uttered with deliberation and 
 distinctness, the Celebrant taking ample time for the manual 
 gestures. Bishop Cosiu marked off as separate paragraphs 
 the words beginning, "Who, in the same night," and "Like- 
 wise after supper : " and it is much to be wished that this 
 mode of i^rintiug the pi-ayer was adopted. The Sarum 
 Rubric for the pronunciation of the words "Hoc est enira 
 corpus meum " is as follows : " Et detent ista verba proferri 
 eum uno spirltu et sub tma, prolaiione, nulla pausatione inter- 
 2wsita. " 
 
 Previously to the words "blessed and brake," the Liturgies 
 of St. Mark, St. James, St. Clement, aud that of Malabar, 
 and all the great Western Liturgies, except the Mozarabic, 
 insert that "our Lord looked up to Heaven," aud the Sarum 
 and Roman Liturgies direct the Celebrant to lift up his eyes 
 to Heaven. This is not mentioned in the Gospel accounts of 
 the Institution, though our Lord may well have done so, as it is 
 mentioned He did in blessing the bread at the Feeding of the 
 Five Thousand, and tradition may have preserved it. The 
 Liturgies of St, Basil and St. Chrysostom do not notice it. 
 After "given thanks" all the ancient English Liturgies, the 
 Roman, Ambrosian, aud Mozarabic, the Liturgies of St. 
 Mark, and St. Basil, and of Malabar, insert "He blessed," 
 both for the Bread and the Cup ; the Liturgy of St. James 
 and the Clementine for the Cup only ; aud the Liturgy of St. 
 Chrysostom for the Bread only. 
 
 JJe brake it] There cannot be too great exactness and 
 reverent formality on the part of the Celebrant in consecrat- 
 ing the Elements by means of which, when consecrated, an 
 acceptable sacrifice is to be carried up to the Father, and the 
 Body and Blood of the Lord Jesus Christ received by the 
 communicants. The Priest having, therefore, taken the 
 
 2 On this subject, see Neale's Introd. to Hist, of the TTohj Eastern Church, 
 i. 4112-501; ; and Fri:i:man's I'rim:. lliv. Serv. II. ii. pp. 190-1U'.». 
 
 ^ There is room for doubt whether the Consecration was always con- 
 sidered to be complete without the Invocation of the Holy (ih(]st. Tho 
 Gallican and Mozarabic Liturgies seem to witness otherwise by such 
 prayers as the following : " Deseend.at, Domiue, plenitudo Majcstatis. divi- 
 liitatis, pietatis, virtutis, bencdictionis et glorias tuffi super lunie panem, 
 et super hunc caliceiu : et tiat nobis h-gitima Eueharistia in traiisfurmationc 
 corporis et sanguinis Domini." [Ne^vlk aud Foliuiis' Gallican Liturgies, 
 p. n ; eomp, p. 4.]
 
 390 
 
 Cfjc Communion. 
 
 •> And here 
 to lay his hand 
 upon all the 
 Bread. 
 
 ^ Here Tie is 
 to take the Cup 
 into his '^ hands : 
 
 » A7id here 
 to lay his hand 
 upon every ves- 
 sel (be it ciudice 
 or Flagon) in 
 which there is 
 any wine to be 
 consecrated. 
 
 (c) this is My Body which is given 
 for you : Do this iu remembrance of 
 Me. Likewise after supper He (d) 
 took the Cup ; and, when He had 
 given thanks, He gave it to them, 
 saying, Drink ye all of this ; for this 
 (e) is My Blood of the New Testa- 
 ment, which is shed for you and for 
 many for the remission of sins : Do 
 this, as oft as ye shall drink it, iu 
 
 remembrance of Me. Amen. 
 
 a The MS. has 
 " hands : " the 
 black-letter book 
 of 1636 has these 
 Manual Rubrics 
 written in the mar- 
 gin, and the word 
 IS "hand." But 
 the plural is the 
 more correct, re- 
 presenting the an- 
 cient Sarum and 
 York Rubric, "fin- 
 eat inter tnanits 
 sittu." 
 
 Suis, dicens, Accipite et manducate ex hoc 
 omnes. 
 
 Hoc est enim corpus ileum. 
 
 Simili modo posteaquam ccenatum est, acci- 
 piens et hunc prKclarum calicem in sanctas ac 
 venerabiles manus Suas, item Tibi gratias agens, 
 bene^dixit, deditque discipuhs Suis, dicens 
 Accipite et bibite ex eo omnes. [Ilic elevet par- 
 umper calicem, ita dicens,^ 
 
 Hie est enim calix sanguinis Mei novi et seterni 
 testauienti, mysterium fidei, qui pro vobis et pro 
 multis effundetur in remissionem peccatorum. 
 
 Bread into his hands at the words "took bread," should 
 raise his hands in front of his breast, break the Bread by 
 separating it into two portions, and then hold the separated 
 portions one in each hand in such a manner that they may be 
 visible to the communicants. He should then replace the 
 fragments on the Paten, take the Paten in his left hand, and 
 hold his right hand over it whilst saying the words, "This is 
 My Body which is given for you." He should then raise the 
 Paten in both hands, and, bowing his head, hold it raised 
 upward in front of him whilst saying the words, " Do this in 
 remembrance of Me," and then replace it on the Altar and 
 cover it. Similarly at the Consecration of the Wine he should 
 raise the Chalice in both hands, and when he has said the words, 
 "This is My Blood of the New Testament . . . remission of 
 sins," while laying one hand upon the Chalice, he should 
 hold it raised upward iu both hands while he says, "Do this, 
 as oft as ye shall drink it, in remembrance of Me ; " then 
 replacing the Chalice and covering it.' 
 
 Eeverence suggests that at the words, "When He had 
 given thanks," in each case, the sign of the Cross should be 
 made over the Element then in the hands. 
 
 This is the most solemn part of the whole ministration of 
 the Liturgy. Standing before the flock of Christ in the Pre- 
 sence of Almighty God, the Priest stands there as the 
 vicarious earthly representative of the invisible but one true 
 and only Priest of the Heavenly Sanctuary : acting "in His 
 Name," and "by His commission and authority" [Article 
 xxvi.], he brings into remembrance before the Eternal 
 Father the one only and everlasting Sacrifice which was once for 
 all made and "finished upon the Cross" [Article xxxi.], but 
 is perpetually pleaded, offered, and presented, by the One 
 Everlasting Priest and Intercessor in Heaven. For Christ as 
 our Great High Priest, Who " ever liveth to make interces- 
 sion for us," and Who in the ever-acceptable Victim and 
 Propitiation for our sins, doeth indeed no more that which 
 He pronounced to be "finished" on Calvary, but evermore 
 pleadeth for our sake that which then He tbd. And this He 
 does in two ways. [1] In Heaven, openly, as one may say, 
 and by His own immediate action. [2] On Earth, mystically, 
 but as really, acting mediately by the earthly Priest as His 
 visible instrument. The Action is the same in both cases, 
 and the real Agent is the same ; for Christ, since Pentecost, 
 is as really (though supernaturally and spiritually) present 
 on earth, iu and by the ordinances of His own Institution, as 
 He is since the Ascension in Heaven naturally and corporally. 
 "Where two or three are gathered together in His Name," 
 (and where so truly are we so gathered as when we meet to 
 celebrate the great ilemorial Sacrifice specially appointed by 
 Himself ?) ' ' there is He in the midst of us ;" not so much as 
 the accepter (for such is sometimes mistaken to be the only 
 meaning of this text) as the leader and offerer of our worship, 
 mvisibly acting through His visible instrument and represen- 
 tative. The great and only Sacrifice once made can never 
 be repeated. But it is continually offered, i.e. brought iuto 
 remembrance and pleaded, before God. They who are called 
 "Priests" because, and only because, they visibly represent 
 to the successive generations of mankind the one immortal 
 but invisible Priest, are through God's unspeakable mercy 
 privileged to bring it into remembrance before Him, by His 
 order, Who said, " Do this for a Memorial, a Commemoration 
 of Me." Thus the Priest's action in oft'ering our Christian 
 Sacrifice may be described [1] as the earthly counterpart of 
 that which Christ continually does in Heaven ; [2] as the 
 commemoration of that which, once for all, He did on Cal- 
 vary. The Priest makes the Oblation actually and verbally 
 when he says the words, "Do this," etc., and afterwards 
 
 1 Covers were provided for Cbalics during the seven teentli aud 
 eighteenth centuries, but Chalice veils of linen are now generally used. 
 
 verbally, and with greater fulness, in the " Prayer of Obla- 
 tion" which follows the actual communion.^ 
 
 Amcn'\ But although the celebrating Priest stands thus 
 before God offering up to Him this holy Oblation, he does it 
 in company with all the faithful, at whose head he stands. 
 And to signify their co-operation with him in his great act, 
 they say "Amen" to his Eucharistic words and acts, adopt- 
 ing them as their own. On this point a venerated writer of 
 oiu- own day has written as follows : — 
 
 "It is the unquestionable doctrine both of the Old and 
 New Testament, that, without prejudice to the special 
 official Priesthood of the sous of Aaron in the one dispensa- 
 tion, and the successors of the Apostles in the other, all the 
 people of God, with the true Melchizedec at their head, are 
 'a kingdom of Priests, a royal priesthood,' and every one is 
 a ' king and priest unto the Father, to offer up spiritual 
 sacrifices acceptable to God by Jesus Christ.' None may 
 doubt that the chief of those spiritual sacrifices is that which 
 causes all the rest to be acceptable, — Christ Himself offered 
 up to the Father by the offering of His Body and Blood in 
 the Holy Communion. Accordingly, the Christian people 
 have been instructed from the beginning to take their part 
 in that offering, by the solemn Amen especiallj-, wherewith 
 they have always responded to the Prayer of Consecration. 
 There is hardly any point of our ritual which can be traced 
 more certainly than this to the very Apostolic times. Every 
 one will remember St. Paul's saying, 'When thou shalt bless 
 with the Spirit, how shall he that occupieth the room of the 
 unlearned say Amen at thy giving of thanks, seeing he under- 
 standeth not what thou sayest?' [1 Cor. xiv. 16] — words 
 which, ill a singular way, bear witness both to the share 
 [xiTTos] which all Christians have in the priesthood of Mel- 
 cliizedec, and to the distinction which nevertheless exists 
 between those who might bless, and laymen [BiCirai] who 
 were not permitted to do so. . . . Justin Martyr mentions 
 the ' Amen ' uttered by the people at the end of the Conse- 
 cration as a special circumstance of the Christian Eucharist." 
 Tertullian, St. Chrysostom, and St. Ambrose also all expressly 
 allude to the emphatic response of "Amen" at the close of 
 the Consecration Prayer. 
 
 THE COMMUNION.^ 
 Tlien shall the Minister first receive} There is no express 
 
 - On the Eucharistic Sacrifice, see Hickes' Christian Priesthood^ John- 
 son's Unbloody Sacrifice, the Bishop of Brechin's Theological Defence, pp. 
 10-80, 104; Keble's Eucharistical Adoration, II. 3(5, etc. Many more 
 works might be named, but these are comparatively accessible to the 
 theological student. See also the Introduction to the Communion Office, 
 p. 350 of this work. 
 
 ^ The alterations proposed by Bishop Cosin after the Prayer of Conse- 
 cration are here given as they stand in his Durham Book : — 
 
 Then shall the Priest, that celebrateth, receive the Holy Commttnioji in both 
 lands upon his knees, and when he taketh the Sacrament of the Body of Christ, 
 he shall say, 
 
 Tlie Body of our Lord Jesus Christ, which was given for me, preserve 
 my body and soul unto everlasting life. Amen. I take and eat this for 
 the remembrance of Christ Who died for me, and I feed on Him in my 
 heart by faith with tbanksgi\iug. 
 
 And utlun he tflcetli the Sacrament of Christ's Blood, he shall say. 
 
 The Blood of our Lord, which was shed for me. preserve my body and 
 soul into everlasting life. Amen. I drink this for the remembrance of 
 Christ Who shed His Blood for me, .ind am thankful. 
 
 Then shall he stand up and proceed to deliver the Holy Connnunion, first to 
 the Bishops. Priests, and Deacons, (if any be present,) in both kinds: and 
 after to the people in due order, into the hands of all humbly kneeling and so 
 continuing, as is most rneet, at their devotions and prayers unto the end of 
 the xidiole Communion. 
 
 And when he dellvereth the Sacrament of the Body of Christ to any one he 
 shall say. 
 
 The Body of our Lord Jesus Christ, which was given for thee, preserve 
 thy body and soul into everlasting life. [And here each person receiving 
 shall say. Amen. Then shall the Priest add]. Take and eat this for the 
 remembrance of Christ Who died for thee, and feed on Him in thine heart 
 by faith, with thanksgiving. 
 
 And when he delivereth the Cup to any one he shall say,
 
 Cfjc Communion. 
 
 391 
 
 IT Theu shall " the Minister first receive the Com- 
 munion in both kinds himself, antl theu proceed 
 to deliver the same to the Bishops, Priests, and 
 ''Deacons, in like manner, (if any be present,) and 
 after that to the people also in order, into their 
 hands, all meekly kneeling. And, when he 
 delivereth the 'bread to any one, he shall say, 
 
 (I i.e. The conse- 
 crating Bishop or 
 I'nest. 
 
 ^ &. Similar in ^. 
 
 c S. 13. 5!. 
 
 rf^^^'Nicene Canons, 
 xviii. 
 
 e Originally in MS. 
 " c o 'I s f c rated 
 bread," but the 
 first word crossed 
 tlirough with a pen. 
 
 * Ad corpus dicat cum humiliatione autequam percipiat. 
 "AVE in setemum sanctissima caro Cheisti : 
 inibi ante omnia et super omnia summa dulcedo. 
 Corpus Domini nostri Jesu Cheisti sit miii 
 peccatori via et vita. In No>J<mine Pateis et 
 FiLii et Spieitus Sancti. Amen. Hie su7nat 
 
 direction as to the posture of the Celebrant himself in receiv- 
 ing, unless (which seems hardly likely) the words "all meekly 
 kneeling " are intended to apply to him as well as to those to 
 whom he delivers the Communion. The usage of the Catho- 
 lic Church generally, both East and West, is for the Celebrant 
 after kneeling in adoration to receive standing, because his 
 receiving is part of his official action as Priest. The Eastern 
 Church, following, no doubt, herein the earliest custom (for 
 we know from TertuUian that even to kneel in prayer on 
 a Sunrlay was thought unbecoming the Christian joyfulness 
 and triumph of the day), does not even require her communi- 
 cants generally to kneel, but to reverently bow the head. 
 As will be seen by the note below, Bishop Cosin proposed to 
 introduce a Rubric on the suljject, enjoining the Celebrant to 
 kneel while receiving, and to use the words he uses to others. 
 
 The Celebrant's Communion is part of the act of the 
 Eucharistic Sacrifice : he must therefore communicate every 
 time that he celebrates. 
 
 to the Bishops, Priests, and Deacons] i.e. actually taking part 
 in the Service, not when merely present unofficially among the 
 congregation. Comp. tlie Rubric of 1552, "And next deliver 
 it to other Ministers, if any be there present, that they may 
 help the chief Minister." So also the Scotch Liturgy of 1637, 
 " that they may help him that celebrateth. " 
 
 ako in order] As the preceding part of the Rubric directs the 
 administration to the Clergy in order of their ecclesiastical rank, 
 so this may be taken as referring [1] to the observance of some 
 order in respect to secular rank, and ['2] as pointing to the com- 
 mon custom of administering to the men before the women. 
 
 into their hands] It is reverent and convenient for communi- 
 cants to receive the consecrated Bread in the palm of the right 
 hand, according to St. Cyril's direction in his fifth Catechetical 
 Lecture, "Making thy left hand a throne for the right 
 which is about to receive a king, hollow thy palm, and so 
 receive the Body of Christ, saying thereafter the Amen." 
 
 And, when he delivereth] The most ancient form in the 
 
 The Blond of our l.ord .Te.siis Chiist, wliich was shed for thee, preserve 
 thy body and soul into everlasting life. [And Imre. each pcrnon. receiving 
 shall say, Amen. Then the, priest shall add], Drink this for the remem- 
 brance of Christ Wlio shed His Blood for thee, and be thankfnl. 
 
 // there be another Priest or a Deacon to assist the chief minister, then 
 shall h£ follow with the. Cup ; and as the chief minister giveth the Sacrament 
 oftlie Body, so shall he give.the Sacrament of the Blood, in form, before pre- 
 scrihed. 
 
 If any Bread or Wine he wanting, the Priest is to consecrate viore. as is 
 before appointed, beginning with fOur Saviour Christ in the same niglit]/or 
 the blessing of tlie Bread, and at [Likewise after supper, etc.] for the bless- 
 ing of the Cup. 
 In the Communion time shall he snng (where there is a Quire), 
 O Lamb of God that takest away the sins of the world, have mercy upon 
 U8 : and, O Lamb of God that takest away the sins of the world, grant us 
 Thy peace,; together rvith some or all of these senteiices of Holy Scripture 
 following: Rom. xi. 33; Ps. ciii. 1-5; Luke i. 68, 74, 75; 1 Cor. i. 30, 31; 
 John v. 13; John viii. 31, 32; Matt. x.xiv. 13; Luke xii. 37, 40; John xii. 
 35, 36; Rom. xiii. 12-14; 1 Cor. iii. 16, 17; 1 Cor. vi. 20; John xv. 8, 12; 
 Eph. v. 1, 2 ; Rom. viii. 23 ; Apoc. v. 12, 13. 
 
 And where there is no Quire, let the Communicants make use of tlie same at 
 their own privette and devout meditatioyis. 
 
 When all have commicnicated, he that celebrateth shall return to the Lord's 
 Table, and reverently place upon it wliat remaineth of the consecrated ele- 
 ments, covering the same iliith a fair I.inen cloth, and then say. 
 The Lord be with you. 
 Answer. 
 And with tliy spirit. 
 Priest. 
 Let us pray. 
 Almighty and cverli\nng God . . . world without end. Amen. 
 Then shidl be said or sung. 
 Glory be to God on high . . - the Father. Amen. 
 [Divided by Co.sin into four jMiragraplis.) 
 Then the Priest . . . blessing. 
 [Benediclion as now.) 
 Underneath these alterations of Cosin's, on the page which contains the 
 Prayer of Consecration, there is written the following note in bancroffs 
 hand : — 
 
 *' My LL. yo BB. at Elie house ordcrd all in yo old method, thus ; First 
 yo prayer of Address, We do not presume, etc. Aft yo Kubrick When ye 
 priest stands, etc., yo prayer of Consccron unalterd (only one for own, and 
 Amen at last), wth the marginal Uuiirirs. Then (yo memorial or prayer of 
 Oblation omitted, and ye Lds prayer) follow ye liiibrics and Forms of Par- 
 ticipation and Distribution to yo end of ye Kubrick, when all have coicatcd, 
 etc. Altogether as in this book ; only yo Ruljrick, In ye Colon time shall 
 btsung, etc., wth yo sentences following, wholly omitted. And yn yo Lords 
 Piayor and Collect, O Ld and Heav. F., etc. etc. to yo end." 
 
 delivery of the Elements was "The Body of Christ," and 
 "The Blood of Christ," to each of which the people answered 
 "Amen." [Ameros. de My-if. iv. 5; Aug. i^erm. 272.] In 
 the time of Gregory the Great it was "The Body of our Lord 
 Jesus Christ preserve thy soul," to wliich by the time of 
 Alcuin and Micrologus [x.Niii. ] was added "unto everlasting 
 life." The usual form in England appears to have been 
 "The Body of our Lord .lesus Christ preserve thy body and 
 thy soul unto everlasting life. Amen. " After the restoration 
 of the Cup the forms provided in 1548 were, "The Body of 
 our Lord Jesus Christ, which was given for thee, preserve 
 thy body," etc., and "The Blood of our Lord Jesus Christ, 
 which was shed for thee, preserve thy soul," etc., with which 
 compare, "that our sinful bodies may be made clean by His 
 Body, and our souls washed through His most precious 
 Blood," in the Prayer of Humble Access. In 1549, "Pre- 
 serve thy body and soul " was said in each case, as now, pro- 
 bably after the above ancient form. 
 
 The ancient worils with which the Celebrant received, as 
 directed in the Salisbury Missal, are given in the text. They 
 were the same in that of Bangor. The other two great Uses 
 of the Church of England had as follows : — 
 
 York, — "Corpus D. N. J. C. sitniihi remedium sempiternum 
 in vitam seternam. Amen : " and, " Sanguis D. N. J. C. con- 
 servet me in vitam seternam. Amen. Corjius et Sanguis 
 D. N. J. C. custodial corpus meum et animam meam in vitam 
 ajternam. Amen." Hereford, — "Corpus D. N. J. C. sit 
 animte meje remedium in vitam reternam. Amen : " and, 
 "Sanguis D. N. J. C. conservet animam meam in vitam 
 a;ternam. Amen." In the modern Roman use it is only 
 "custodiat animam meam in vitam a>ternam. Amen," at 
 the Celebrant's reception both of the Bread and of the Cup, 
 and at the delivery of the Bread to the communicants. 
 
 The clauses now subjoined in each case, "Take and eat," 
 etc., and "Drink this," etc., were substituted in 1552 in 
 ])lace of the first, which were then dropped altogether. 
 The reason of this change is made pretty clear from the 
 controversy between Cranmer and Gardiner. In the "Expli- 
 cation and assertion of the true Catholick faith touching the 
 most blessed Sacrament of the Altar," which Gardiner pre- 
 sented to the Privy Council as his defence on January 26, 
 1551, he says ; " The author of this book " [Cranmer's 
 Defence of tlie . . . Sacrament] ' ' reporteth an untruth wit- 
 tingly against his conscience to say they teach (calling them 
 Papists) that Christ is in the Bread and \\'ine ; but they agree 
 in form of teaching with th.it the Cliurch of England teacheth 
 at this day in the distribution of the Holy Communion, in 
 tliat it is there said the Body and Blood of Christ to be under 
 the form of bread and wine." [Fol. 16.] To this Cranmer had 
 the astonishing disingenuousness to answer, " As concerning 
 the form of doctrine used in this Church of England in the 
 Holy Communion, that the Body and Blood of Christ be 
 under the forms of bread and wine, when you shall shew the 
 place where this form of words is expressed, then shall you 
 purge yourself of that which in the meantime I take to be a 
 plain untruth." [Jenkvns' liemains of Cranmer, iii, 96.] 
 
 On the restoration of the Prayer Book under Queen Eliza- 
 beth in 1559, the old and the new forms of administration 
 were combined as they now stand. "Excellently well done 
 was it of Q. Elizabeth's Reformers to link them both together ; 
 for between the Body and Blood of Christ in the Eucharist, 
 and the S,acrament.al Commemoration of His Passion, there is 
 so inseparable a league, as sii!tsi.^t they cannot unless they 
 consist. A Sacramental verity of Christ's Body and Blood 
 there cannot l)e, without the commemoration of His Death 
 and Passion, because Christ never promised His mysterious 
 (yet real) presence, but in reference to such commemoration ; 
 nor can there be a true commemoration without the Body and 
 Blood exhibited and participated ; because Christ gave not 
 those visible elements, but His Body and Blood to make that 
 Spiritual Representation. " [E'Estranoe's Alliance of Divine 
 Offices.] This view gives to the latter clause the character of 
 an obl.ation in the case of each communicant. 
 
 he shall say] 1548 and 1549 have, " And when he delivereth
 
 392 
 
 Cf)C Communion. 
 
 THE Body of our Lokd Jescs Christ, whicli 
 was given for thee, preserve thy body and 
 soul unto everlasting life : " take and eat this in 
 remembrance that Cheist died for thee, and 
 feed on Him in thy heart by faith with thanks- 
 giving.* 
 
 IT And "^the iliiiistei- that Jelivereth the Cup to 
 any one shall say, 
 
 THE Blood of our Loed Jesus Christ, which 
 was shed for thee, preserve thy body and 
 soul unto everlasting life : ' drink this in remem- 
 brance that Christ's Blood was shed for thee, 
 and be thankful/ 
 
 IT If the consecrated Bread or Wine be all spent before 
 all have commnnicated, the Priest is to consecrate 
 more according to the form before prescribed : 
 Beginning at [Uur Saiiour Clirist in the same night, 
 etc.] for the blessing of the Bread ; and at [Like- 
 wise after Supper, etc.] for the blessing of the 
 Cnp. 
 
 3 To here 1549— 
 IS5= oiUy. 
 
 6 To here 1532 — 
 1359 only. 
 
 t t.f. Whether Bi- 
 shop. Priest, or 
 Deacon. The 
 words stood origin- 
 ally in the MS., 
 •■v/wt^ Ac tJtat de- 
 liztrelh," but were 
 altered as the text 
 now stands. 
 
 ''S-S- RitusBaf- 
 tizandi. De ex. 
 tre*na Unctiane. 
 
 e To here 1549 — 
 
 1552 only. 
 / To here 1553 — 
 IS59 only. 
 
 IT Deinde ad sanguinem cum magna devotione, 
 dicens, 
 
 AVE in seternum ccslestis potus mihi ante 
 omnia et super omnia summa dulcedo. Corpus 
 et Sanguis Domini nostri Jesu Cheisti prosint 
 mihi peccatori ad remedium sempiternum in 
 vitam ajternam. Amen. In No>J<mine Pateis, 
 et FiLii, et Spieitus Sancti. Amen. Ric 
 sumat sanguinem . . . 
 
 ''Corpus Domini nostri Jesu Cheisti custodiat 
 corpus tuum et animam tuam in vitam reternam. 
 Amen. 
 
 the Sacrament of the Body of Christ he shall say to every one 
 these words." The practice of saying the words only once 
 for each group of communicants as they kneel before the 
 Altar is contrary to the plain direction of the Prayer Book 
 and of Canon 21, and inconsistent with the individuaUziug 
 love of Christ and of His Church for souls. The large number 
 of communicants is no excuse for it. The remedy for that 
 difficulty is to divide the number by more fretjuent celebra- 
 tions. The question was raised at the last Revision, and the 
 Bishops answered those who desired that it nught " suffice to 
 speak the words to divers jointly," in these words : "It is 
 most requisite that the minister deliver the Bread and Wine 
 into every particular communicant's hand, and repeat the 
 words in the singular number ; for so much as it is the pro- 
 priety of Sacraments to make particular obsignation to each 
 believer, and it is our visible profession that by the grace of 
 God Christ tasted death for every man." [Cakdwell, Con/. 
 p. 354.] 
 
 It is a very ancient and primitive custom for the communi- 
 cant to say "Amen" on recei\ing the consecrated Elements. 
 The Apostolical Constitutions and St. Cyril [Catech. Myst. 5, 
 IS] attest its use in the East ; Tertullian, Saints Ambrose, 
 Augustine, Jerome, and Leo in the West. Bishops Andrewes, 
 Cosin, Sparrow, and Wilson recommend it. The Scotch 
 Liturgy of 1637 directs it. 
 
 During the actual delivery of the Elements the Antiochene 
 Liturgy of St. James, and the ilozarabic Liturgy, direct the 
 34th Psalm to be sung, a custom alluded to both by St. 
 Jerome and by St. Cyril of Jerusalem. 
 
 The Engbsh Liturgy of 1549 directed the clerks "in the 
 Communion time " to sing the Af/niis Dei, " Lamb of God," 
 etc. 
 
 The American Liturgy orders ' ' a Hymn, or part of a Hymn, 
 from the Selection for the Feasts and Fasts," etc. 
 
 The form of Communion Service in the "Simplex ac pia 
 deUberatio " of Archbishop Hermann of Cologne directs that 
 where there are Clerks the Agnus Dei should be sung both in 
 German and in Latin, and if there be time the German hymns, 
 "Gott sey gelobet," and "Jesus Christus onser heylandt," 
 Among his suggestions submitted to Convocation, Bishop 
 Cosin made one to a similar eiJect, as she«-n in a preceding 
 note ; and a rebc of the custom still remains at Durham 
 Cathedral, where a soft voluntary is played during the Com- 
 mnnion. 
 
 This custom of singing during Communion was probably 
 very common before the dry days of the last century. 
 L'Estrange speaks of "the general fashion used in our 
 Church, in employing the congregation in singing during the 
 time of communicating." [L'Estuange's Alliance of JJiinne 
 Offices, p. 210.] At an earlier date, 1625, Lily writes respect- 
 ing a Communion at which he was present : "During the dis- 
 tribution thereof I do very well remember we sang thirteen 
 parts of the 119th Psalm." [Lives of Antiq. p. 26.] Still 
 earlier Whitgift replies to Cartwright the Puritan, "As for 
 piping, it is not prescribed to be used at the Communion by 
 
 any rule. Singing, I am sure, you do not disallow, being 
 used in all reformed Churches." [Whitgift's Defence, p. 
 606. See also p. 62.] 
 
 If the consecrated bread or unne he all spenti The Com- 
 munion Office of 1548 makes provision for the consecration of 
 a second or third Chalice, "or more likewise," in case of need 
 arising from the small size of the Chalices in use before the 
 Reformation, when only the Celebrant partook of the Cup ; 
 but makes no such provision in case of the failure of the con- 
 secrated Bread. The Liturgies of 1549 and 1552 make no 
 provision for either case. The present Rubric was added at 
 the last Revision. It follows the principle laid down in one 
 of the Sarum Cantels : "Cum reliquis debet Sanguis tabs cui 
 venenum est immissum in vasculo mundo reservari. Et ne 
 Sacramentum maneat imperfectum debet calicem denuo rite 
 pr«parare, et resumere consecratiouem sanguinis ab iUo loco, 
 Siniili modo/' [Maskell's Ancient Liturgu, 244.] 
 
 covering the same icith a fair linen cloth] The name for this 
 fair linen cloth in the Western Church has always been the 
 Corporal : in the Eastern Church it is called the Veil. It is 
 mentioned in the Liturgy of St. Chrysostom, and in the 
 Sacramentary of St. Gregory there is a praj'er for its benedic- 
 tion. It was originally the linen cloth which was spread on 
 the top of the other Altar cloths of silk and linen, and it was 
 made of such a size that one end would be folded over the 
 chalice and paten. About the twelfth centuiy a second 
 Corporal began to be used, St. Anselm saying that "whilst 
 consecrating some cover the Cup with the Corporal, others 
 with a folded cloth " [Akselm, 0pp. 138, c. iv. ], and Durandus 
 that "the cloth which is called the Corj^oral is twofold, one 
 that which the deacon spreads upon the Altar, tlie other that 
 which he spreads folded upon the Chalice. " Two Coi-porals, 
 or pairs of Corporals, are also constantly mentioned in medieval 
 documents and inventories : but in later times the smaUer one 
 was called the Veil or Chalice Veil. 
 
 It has been already mentioned that the idea of the Corporal 
 is associated with the linen clothes in which the Body of our 
 Lord was wrapped when laid in the Sepulchre. Its use is a 
 witness to the doctrine of the Church respecting the effect of 
 Consecration upon the Elements. Were the Elements sacred 
 only so far as they were partaken of, there could be no reason 
 for specially directing the Priest to place what remaineth 
 reverently upon the Lord's Table, for no more reverence 
 towards them would be needed than that respect which is 
 she%vn for everj'thing used at the Holy Communion. Still 
 less would there be reason for so strikingly symbolical a 
 custom as that of covering the Elements that remain with a 
 white linen cloth : a custom which had alwaj'S been ritually 
 associated with the reverence paid to our Lord's natural 
 Body ; and with nothing else. In retaining such a custom 
 as this, and defining it by a Rubric at a time [.i.D. 1661] when 
 all Rubrics were cut down to such an absolute minimum as 
 must be insisted on, we have a clear proof that they who did 
 so bebeved a special sanctity to belong to the elements by 
 virtue of their consecration, and also believed that this sanctity
 
 Cf)C Communion. 
 
 393 
 
 IT VVheu all have communicated, the Minister shall 
 return to the Lord's Table, and reverently place 
 upon it what remaineth of the consecrated Ele- 
 ments, covering the same with a fair linen cloth. 
 
 II Then shall the Priest say the Lord's Prayer, the 
 people repeating after him every Petition. 
 
 OUH Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil : ' For Thine is the king- 
 dom, The power, and the glory, For ever and 
 ever. Amen. 
 
 IT After shall be said as followeth. 
 
 OLOKD and heavenly Father, we Thy 
 humble servants entirely desire Thy 
 fatherly goodness mercifully to accept this our 
 Sacrifice of praise and thanksgiving ; most 
 humbly beseeching Thee to grant, that by the 
 
 a Litur^ ot St. 
 Clirysostom. 
 
 » S. S. S- after 
 Consecration and 
 before Communion. 
 
 c The doxolopy was 
 not origin.illy in llie 
 MS., but was added 
 by another hand. 
 
 ■'S.i.lM.C.: 
 
 ' Then the Deacon, taking the sacred paten, and hold- 
 ing it over the sacred chalice, . . . with care 
 and reverence covers it with the veil. In like 
 manner he covers the paten with the asterisk, and 
 that with its veil. 
 
 *~pATER noster. Qui es in ccelis ; sanctificetur 
 -L Nomen Tuum : adveniat regnum Tuum : 
 fiat voluntas Tua, sicut in coelo, et in terra. 
 Panem nostrum quotidianum da nobis hodie : et 
 dimitte nobis debita nostra, sicut et nos dimit- 
 timus debitoribus nostris : et ne nos inducas in 
 tentationem : sed libera nos a malo. Amen. 
 
 "''■ 1 1E igitur, clementissime Pater, per Jesum 
 -L Cheistdm FiLiUM Tuum Dominum nos- 
 trum, supplices rogamus ac petimus uti accepta 
 habeas et benedicas hsec do>J<na, hsec mu>^nera, 
 hsec san^cta sacrificia illibata, . . . pro quibus 
 
 belonged to those Elements whether or not they were received 
 by the communicants. Evidence to the same effect is afforded 
 by the sixth Rubric at the end of tlie Office. 
 
 The tone of thought on this subject in the Primitive Church 
 is also indicated by a Rubric in the Liturgy of St. Chrysos- 
 tom: " Then the Deacon . . . gathers tor/ether the Holi/ Thinr/s 
 roith fear and all safety; so that not the very smallest particle 
 shouUlfall out, or be left." St. Cyril also writes, " Give heed 
 lest thou lose any of it. . . . If any one gave thee gold-dust, 
 wouldest thou not with all precaution keep it fast, being on 
 thy guard against losing any ot it, and suti'ering loss ? How 
 mucli more cautiously then wilt thou observe that not a 
 crumb falls from thee, of what is more precious than gold and 
 precious stones." [Cte. Catcch. Lect. xxiii. 21.] 
 
 THE PRAYERS OF OBLATION AND THANKSGIVING. 
 § The Lord's Prayer. 
 
 The repetition of the Lord's Prayer as the keynote of obla- 
 tion and thanksgiving is a custom handed down to us from 
 the Primitive Liturgies. After tlie Consecration, and before 
 the Communion, says St. Cyril, "we say that Prayer wliich 
 the Saviour delivered to His own disciples, with a pure 
 conscience styling God our Father."' [Cyr. Catech. Lect. 
 xxiii. II.] It is accordingly found here in every ancient 
 Liturgy except tliat of St. Clement. In the Gallican Liturgy 
 (as now in the Mozarabic form of it) the Lord's Prayer was 
 here preceded by a Proper Preface, in tlie same manner as tlie 
 Tersanctus ; and in all it was followed by the Embolismus, a 
 prayer which was an expansion of the petition, "Deliver us 
 from evil." 
 
 The words of St. Cyril plainly shew that the Lord's Prayer 
 was repeated, in this place, by the people as well as by the 
 Celebrant. St. Gregory of 'Tours also refers to the same 
 practice, in describing the miracle of a dumb woman who 
 received speech at this moment to say the Lord's Prayer with 
 the rest. St. Gregory the Great [Ep. Ixiv.] says, "Among 
 the Greeks it is the custom for the Lord's Prayer to be said 
 by all the people, but among us by the Priest only : " and his 
 words are found in the Mirror of our Lady [p. 330, Blunt's 
 ed.], shewing that the custom of liis day was also that of the 
 Mediaeval Church ot England. It is, however, certain that 
 the Gallican Liturgy required it to be said by all the people 
 as well as by the Priest ; and as the customs of the ancient 
 English Church were analogous to those of tliat Liturgy, we 
 may conclude that our present liabit is a return to the usage 
 of the Primitive Church in England as well as in the East. 
 
 In the Sarum Missal the Lord's Prayer was included in the 
 Office to be said by tlie Clergy in the vestry after the Service 
 at the Altar was ended. It is probable, therefore, that this 
 custom influenced its present position — after Communion as 
 well as after Consecration, — the public and the private reci- 
 tation of it being thus combined. 
 
 1 St. Cyril goes oa to give the Exposition of the Lord's Prayer whicli 
 is printed at p. 208. 
 
 § The Memorial, or Prayer of Ol/lation. 
 
 It nas been already remarked, iu the Introduction to this 
 Office, that if there is any room for doubt as to the complete- 
 ness of the Oblation as made by the acts and words of Conse- 
 cration, that doubt may be dispelled by the consideration 
 that this definite Prayer of Oblation is used while "what 
 remaineth of the consecrated Elements " is standing upon the 
 Lord's Table. While that which has just been called many 
 times the Body and Blood of our Lord Jesus Christ, and as 
 such "reverently" placed on the Lord's Table, and covered 
 "with a fair linen cloth," still remains thei'e, the Celebrant 
 solemnly beseeches our Lord and lieavenly Father to 
 accept "this our Sacritiee of praise and thanksgiving," that 
 is, our Eucharistic Sacrifice ; and he further says, that though 
 we are unworthy to offer any sacrijice whatever, yet this parti- 
 ciclar Sacrifice it is our bouuden duty to offer to God, Whom 
 we pray to pardon our uuworthiness, and accept us and our 
 work through Christ. The words may well be understood as 
 referring to the whole Act of the Service, to the Consecrated 
 Elements still remaining ou the Altar, and to those who have 
 received the Communion. 
 
 Yet there is reason to regret that this Oblation is not made 
 — as it was in the Liturgy of 1549, and as it is now in the 
 Scottish and the American Liturgies [see p. 367] — before 
 instead of after the administration. Bishop Cosin has this 
 remarkable note on the subject: " Certainly it " (the above 
 arrangement) " was the better and more natural order of the 
 two ; neither do I know whether it were the printer's negli- 
 gence or no thus to displace it. ... I have always observed 
 my lord and master. Dr. Overall, to use this Oblation in its 
 right place, when he had consecrated the Sacrament, to make 
 an oft'ering of it (as being tlie true public Sacrifice of the 
 Church) unto God; that 'by the merits of Christ's death,' 
 which was now commemorated, ' all the Church ' of God 
 might receive mercy, etc., as in this prayer ; and that when 
 that was done he did communicate the people, and so end 
 with the thanksgiving following hereafter. If men would 
 consider the nature of this Sacrament, how it is the Christian's 
 Sacrifice also, they coulil not choose but use it so too. For 
 as it stands here, it is out of its place. We ought first to send 
 up Christ unto God, and then He will send Him down to us." 
 [Cosin's Works, v. 114.] 
 
 Dr. Overall, it shoulil l)e remembered, was Bishop of Nor- 
 wich, and was the author of the latter portion of the Cate- 
 chism relating to the Sacraments. Thorndike also [Just 
 Weiijhts, ch. 2-] says, " That Memorial or Prayer of Oblation 
 is certainly more proper there (immediately after the Prayer 
 of Consecration) than after the Comniuniou. " The suggestions 
 submitted to the Revisers of 1661 included the proposal of a 
 "Memorial or Prayer of Oblation," much resembling that of 
 1549, to follow immediately the words of Consecration. Its 
 displacement was, we cannot doubt (if not, as Cosin suggests, 
 accidental), one of those alterations which Bishop Horsley, 
 in his well-known letter to the Rev. J. Skinner, on the 
 subject of the Scotch Liturgy, condemns as made "to
 
 394 
 
 C&e Communion. 
 
 merits and death of Thy Son Jesus Christ, and 
 through faith in His Blood, we and all Thy whole 
 Church may obtain remission of our sins, and all 
 other benefits of His Passion. And here we 
 offer and present unto Thee, O Loed, our-Selves, 
 our Souls and Bodies, to be a reasonable, holy, 
 and lively sacrifice unto Thee ; humbly beseech- 
 ing Thee, that all we, who are partakers of this 
 holy Communion, may be " fuUfilled with Thy 
 Grace and heavenly Benediction. And although 
 we be unworthy, through our manifold sins, to 
 offer unto Thee any sacrifice, yet we beseech 
 Thee to accept this our bounden duty and ser- 
 vice ; not weighing our merits, but pardoning our 
 offences, through Jesus Christ our Lord ; by 
 Whom, and with Whom, in the unity of the 
 Holy Ghost, all honour and glory be unto Thee, 
 O Father Almighty, world without end. Amen. 
 
 IT Or this. 
 ALMIGHTY and everliving God, we most 
 -^TA- heartily thank Thee, for that Thou dost 
 vouchsafe to feed us, who have duly received 
 these holy mysteries, with the spiritual food of 
 the most precious Body and Blood of Thy Son 
 our Saviour Jesus Christ ; and dost assure us 
 thereby of Thy favour and goodness towards us ; 
 and that we are very members incorporate in the 
 
 a So 
 
 spelt 
 
 in 
 
 the 
 
 MS. 
 
 
 
 
 b fDa 
 
 ve's transi 
 
 of 
 
 Her»ia>ins Con- | 
 
 sulc. 
 
 A.D. 
 
 547 
 
 J 
 
 Tibi offerimus vel qui Tibi offerunt hoc sacri- 
 ficium laudis . . . 
 
 Supplices Te rogamus . . . ut quotquot ex 
 hac Altaris participation e sacrosanctum FiLii Tui 
 corpus et sanguinem sumpserimus, omni bene- 
 dictione ccelesti et gratia repleamur . . . 
 
 . . . non sestimator meriti, sed veniae, quaisumus, 
 largitor admitte. Per Christum Dominum nos- 
 trum. . . . Per Ipsum et cum Ipso et in Ipso est 
 Tibi Deo Patei Omuipotenti in unitate Spiritus 
 Sancti omnis honor et gloria. Per omnia sascula 
 sseculorum. Amen. 
 
 r* ALMIGHTY and everlasting God, we give 
 L-ilA. thanks to Thy exceeding goodness, because 
 Thou hast fed us with the Body of Thy only- 
 begotten Son, and given to lis His Blood to 
 drink. We humbly beseech Thee, work in us 
 with Thy Spirit, that as we have received this 
 divine Sacrament with our mouths, so we may 
 also receive and ever hold fast with true faith 
 
 humour the Calvinists," and, "in his opinion, much for the 
 worse." 
 
 thai . . . we and all Thy tohole Chiiirh] The double 
 supplication is here to be noticed. The prayer is that [1] "tee " 
 and [2] "all Thi/ whole Church," and it is also that "we may 
 obtain remission of our sins, " and that ' ' all Thy whole Cliurch " 
 may receive "all other benefits oi His Passion." The latter 
 phrase looks towards the ancient theory of the Church that 
 the blessed Sacrament was of use to the departed as well as 
 to the living. It is a general term used by men who were 
 fearful of losing all such commemoration, if inserted broadly 
 and openly, but who yet feared lest no gate should be left open 
 by which the intention of such commemoration could enter. 
 One is reminded of tlie ancient Litany supplication, " By 
 Thine unknown sufferings." 
 
 This view is coulirmed by the words of Andrewes and 
 Cosin. " Where," says the latter, " by all the whole Church 
 is to be understood, as well those that have been heretofore, 
 and those that shall be hereafter, as those that are now the 
 present members of it. . . . The virtue of this Sacrifice 
 (which is here in this Prayer of Oblation commemorated and 
 represented) doth not only extend itself to the living, and 
 those that are present, but likewise to them that are absent, 
 and them that be already departed, or shall in time to come live 
 and die in the faith of Christ." [Cosin's Works, v. 351, 517.] 
 
 So too Bishop Andrewes, to whom Cosin [rbkl.'\ refers, in 
 his answer to Cardinal Perron : — 
 
 "The Eucharist ever was, and by us is considered, both as 
 a Sacrament and as a Sacrifice. A sacrifice is proper and 
 applicable only to Divine worship. The sacrifice of Christ's 
 death did succeed to the sacrifices of the Old Testament. 
 The sacrifice of Christ's death is available for present, absent, 
 living, dead (yea, for them that are yet unborn). When we 
 say the dead, we mean it is available for the ajiostles, martyrs, 
 and confessors, and all (because we are aU members of one 
 body) : these no man will deny. 
 
 "In a word, we hold with St. Augustine, in tlie very same 
 chapter which the Cardinal citeth : ' Quod hujus sacrificii 
 caro et sanguis, ante adventum Christi, per victimas simili- 
 tudinum promittebatur ; in passione Christi, per ipsam 
 veritatem reddebatur ; post adventum [? ascensum] Christi, 
 per Sacramentum memoriaj celebratur. ' " [Andrewes' Minor 
 Works, Ang. Cath. Lib. p. 19.] 
 
 may be, fuUfilled with Thy Grace] The meaning of this expres- 
 sion may be illustrated by its use in Chaucer : — 
 
 " Th.it lord is now of Thebes the citee 
 FuUfilled of ire and of inlquitee." 
 
 [Chaucer's Knights' Tale, v. 941.] 
 
 § The Thanksgiving. 
 
 A Prayer of Thanksgiving formed a conspicuous feature in 
 all the Primitive Liturgies, but it had dropped out of the 
 mediajval Service, except in the form of a private prayer of 
 the Celebrant. That which was introduced into our Liturgy 
 was partly taken from Herm.ajv'n's Consultation : but there 
 is much resemblance between it and the corresponding part 
 of the Liturgy of St. James, which is as follows : "We give 
 Thee thanks, Christ our God, that Thou hast vouchsafed to 
 make us partakers of Thy Body and Blood, for the remission 
 of sins, and eternal life. Keep us, we beseech Thee, without 
 condemnation, because Thou art good, and the lover of men. 
 We thank Thee, God and Saviour of all, for all the good 
 things whicli Thou hast bestowed on us ; and for the partici- 
 pation of Tliy holy and spotless mysteries. . . . Glory to 
 Thee, Glory to Thee, Glory to Thee, Christ the King, Only- 
 begotten Word of the Father, for that Thou hast vouchsafed 
 us sinners and Thy unworthy servants to enjoy Thy spotless 
 mysteries, for the forgiveness of sins, and for eternal life : 
 Glory to Thee." 
 
 It should be remembered that the words " who have duly " 
 apply to all who have received ; " duly " being the English 
 word for "rite," i.e. according to proper form and ordin- 
 ance. 
 
 § The Gloria in Excelsis. 
 
 The use of a Hymn of Thanksgiving after the Conjmunion 
 may be reasonably associated with what is recorded of our 
 Lord and His Apostles at the first Institution of the Holy 
 Eucharist ; that, "when they had sung an hymn," they left 
 the upper chamber as having thus concluded the sacred 
 service. [Jlatt. xxvi. 30.] The hymn or psalm then sung 
 was probably jiart of the great H.allel, i.e. of Psalms cxiii — 
 cvviii. , of ^\hich an account will be found in the Notes on those 
 Psalms. Or it might be, as Archdeacon Freeman considers 
 [Princip. Dir. <S'err. II. ii. 377], the "Praise-song" still in 
 use among the Jews, and in which he traces some remarkable 
 coincidences of expression with our Lord's great Eucharistio 
 Prayer. In the Armenian Liturgy the 34th Psalm, and in 
 the Constantinopolitan the 23rd Psalm, are sung after the 
 Communion. 
 
 The ordinary position of the Gloria in Excelsis in ancient 
 Liturgies was, however, at the beginning, not at the end of 
 the Office. It occupied such a position in our own Liturgy 
 until 1552, when among the other changes made was that of 
 turning the Gloria in Excelsis into a Post-Communion Thanks- 
 giving. At the same time was added a third "Thou that
 
 Cf)e Communion. 
 
 395 
 
 m3'stical body of Tliy Son, which is the blessed 
 company of all faithful people ; and are also 
 heirs through hope of Thy everlasting kingdom, 
 by the merits of the most precious Death and 
 Passion of Thy dear Son. And we most humbly 
 beseech Thee, O heavenly Father, so to assist 
 us with Thy grace, that we may continue in that 
 holy fellowship, and do all such good works as 
 Thou hast prepared for us to walk in, through 
 Jesus Christ our Lord, to Whom, with Thee 
 and the Holy Ghost, be all honour and glory 
 world without end. Amen. 
 
 IT Then shall be said or sung," 
 
 GLORY be to God on high, and in earth peace, 
 good will towards men. We praise Thee, 
 we bless Thee, we worship Thee, we glorify Thee, 
 we give thanks to Thee for Thy great glory, O Lord 
 God, heavenly King, God the Father Almighty. 
 
 O Lord, the only-begotten Son Jesu Christ ; 
 O Lord God, Lamb of God, Son of the Father, 
 that takest away the sins of the world, have 
 mercy upon us. Thou that takest away the sins 
 of the world, have mercy upon ns. Thou that 
 takest away the sins of the world, receive our 
 prayer. Thou that sittest at the right hand of 
 God the Father, have mercy upon us. 
 
 For Thou only art holy. Thou only art the 
 Lord, Thou only, O Christ, with the Holy 
 Ghost, art most high in the glory of God the 
 Father. Amen. 
 
 a " , . , tjiwd Old', 
 fialitr semper in 
 rneiiia attaris 
 
 quatidccuttqtie tit. 
 citur." (Sar.) " In 
 medio altaris erec- 
 Us niatiibus ina- 
 piat Gloria in Ex- 
 celsis Deo," [Ebor) 
 " i)iti} dieto eat 
 sncerdos ad tne- 
 diiim altaris : et 
 eievando manits 
 snas dicat, Gloria 
 in Excelsis Deo." 
 [Herford.)_ 
 
 CodexAlexajtdriit. 
 Mu5. Brit. For 
 Latin version of 
 S. i. |g., see 
 below. 
 
 t^ ll^oxua., in MS. 
 
 d [An addition in a 
 later hand.] 
 
 Thy grace, remission of sins, and communion with 
 Christ Thy Son. All which things, Thou hast 
 exhibited unto us in these sacraments, through 
 our Lord Jesus Christ Thy Son, Which liveth 
 and reigneth with Thee, in unity of the Holy 
 Ghost, very God, and very Man for ever. 
 Amen.] 
 
 *AOSA Iv v\j/-i'aTOi'S Qc^, Kol Itti ■y»]s dpijvrj, €v 
 di'dpiLwoi.'S 'ivSoKia. Alvoijxkv <TC, tvAoyoP/xev ere, 
 ■iTpoaKvvovjj.ev ae, So^okoyovfiev at, iv^apia-Tovjiiv 
 (rot, Sta T7)v pcydXijv <tov So^av, Kvpu /JacrtAe?, 
 tTTOvpavie, ©t£ Uarijp UavTOKpd.Tiiip. 
 
 Ki'pte Yi€ juoi'oyci'i), 'Irjdov Xpicrre, Kal "Ayiov 
 Jln'(vpa, Kvpie o 0eos, o 'A/j.i'os toi) Qeov, 6 Yios 
 rov IlaTpos, o al'pwv rots apapTia^ tov Koupov, 
 eXdjaov i)jJ.a<;, 6 a't'pai' ras apapTias tov kocjUOV 
 ["'cAev^croi' 5//-ias,] TrpoaSi^at rip' Sa-jcnv -tjpMiv, 6 
 Kad'fjpivoi tv Se^K^ TOV TlaTpos, eXtrjcrov i^/uas. 
 
 'On (TV (T /idi'os ayios, av u povoi Ki'pios, 
 hjaov'S X/Dtards, eis oo^av Qtov TlaTpos. 'Apyv. 
 
 takebt away the sins of the world, " having in view probably 
 the threefold Aguus Dei which was until then used as a Post- 
 Communion. The only other Liturgy in which it has such a 
 position is, according to Palmer [Oriijin. Lilurg. iv. § 23], 
 that iu use among the Irish monks of Lexovium [Lisieux] 
 in (jaul in the seventh century. Bold as was the change 
 thus made by the Revisers of 1552, there is so striking 
 an appropriateness iu tlie present position of the Gloria 
 in Excelsis as an Act of Euchiiristic Adoration that there is 
 reason to rejoice at the alteration rather than to regret it : 
 and it may be truly said tliat there is no Liturgy in the world 
 which has so solemn and yet so magnificent a conclusion as 
 
 our own. 
 
 The Gloria in Excelsis, — or, as it is called in the Oriental 
 Church, "The Angelical Hymn," or "Great Doxology," — is 
 of great antiquity, liaving been used from very early times as 
 a daily morning hymn {TrpQdevxq ktiidivy]] in combination with 
 what is evidently the germ of the To Deum. [See p. 190.] 
 This use of it is mentioned in the Apostolical Constitutions 
 [vii. 47], where a text somewhat differing from the above 
 is given [D.\niei.'s Tliesaur. Jiymiwlog. ii. 269] : and it is 
 also quoted and directed to be used by St. Athanasius 
 in his treatise on Virginity. [De Vinfm. toin. ii. p. 122, 
 Bened.] St. Chrysostom frequently mentions it, especially 
 as used by ascetics for a morning liynm : and tlie title of 
 it in Atlielstan's Psalter is "Hymnus in die Dominica ad 
 Matutinas. " 
 
 Its introduction into the Liturgy appears to have been 
 gradual. It does not seem to have been thus used in tlic 
 East, except among tlie Nestorians, at any time ; but the 
 first words of it are found in the Liturgy of St. James, and 
 another portion of it in tliat of St. Chrysostom: "Thee we 
 hymn, Thee we praise; to Thee wo give thanks, Lord, and 
 pniy to Thee, our God." The germ of it was evidently used 
 in Apostolic times, and perhaps the holy martyr Polycarp 
 was quoting it, wlien among his last words he said. Aid tovto 
 Kal TTipl Trai'TtDf tr^ atvu), ff^ cvXoyWj ffi So^d^w. [EuSEB. 
 Ecd. Hist. iv. 15.] 
 
 Ancient liturgical writers state that the Gloria in Excelsis 
 as now used was composed by Telesplioriis, Bishop of Rome, 
 A.D. 128 — 138, but it does not appear tliat he did anything 
 mure than order the first words, the actual Angelic Hymn, 
 to be sung in tlie Ma.ss. Alcuin attributes the latter part of 
 it to St. Hilary of Poictiers [a.d. 350 — 307], whose name has 
 
 also been associated with tlie Te Deum : but it is clear that 
 it was in use in its complete form when Athanasius wrote his 
 treatise on Virginity, and that it was tlien too familiar to the 
 Church for a recent composition. Tlie truth may possibly be 
 that St. Hilary separated tlie ancient Morning Hymn of the 
 Church into two portions, the first of which we know as the 
 Gloria in Excelsis, and the second as the Te Deum. Sym- 
 machus, Bishop of Rome, a.d. 500, definitely appropriated 
 the Angelical Hymn to its present use as an Eucharistic 
 thanksgiving, placing it in the position before spoken of, at 
 the beginning of the Communion Office. 
 
 It appears to have been an ancient custom to expand the 
 Gloria in Excelsis somewhat in the same manner as the Kyrie 
 Eleison. [See p. 372.] The following is such an expanded form, 
 arranged for the Festival of our Lord's Nativity : — 
 
 "Gloria in excelsis Deo, et in terra pax hoininibus bonas 
 voluntatis. Laudamus Te, Lmis Tun, Dcus, rcsomt coram 
 I'e rex. Benedicimus Te, Qui venisti pro]>ler nos Rex avgelorum 
 Deus. Adoramus Te, Oloriosuni rei;em Israel in llirono Palris 
 Tiii. Glorificamus Te, veneranda Trinitas. Gratias agimus 
 Tibi propter niagnam gloriam Tuam, Domine Deus Rex 
 ccelestis, Deus Pater Omnipotens. Domine Fili unigenite 
 Jesu Christe, Domine Deus, Agnus Dei, Eilius Patris, qui 
 tollis peccata mundi, miserere nobis. Qui tollis peccata muudi 
 suscipe deprecationem nostram. Qui scdcs ad dexteram Patris 
 miserere nobis, In sale 7najestatis Tiiw. Quoniani Tu solus 
 sanctus, Deu.i fortia el immortalis : Tu solus Dominus, Casks- 
 Hum, terrestrium, et infernornm Hex : Tu solus altissimus, 
 Hex reijum rcijnuin Tuuni solidum permanebit in aternvm, 
 Jesu Christe. Cum sanoto Spiritu iu gloria Dei Patris. 
 Amen." 
 
 This is given by Pamelius [Liturgicon, ii. 611], and he also 
 prints another which was used at the Dedication of a Church. 
 Although there is much beauty in such an arrangement, the 
 reverent remark of Cardinal Bona is very applicable. He 
 says, after quoting these two forms: "Non desunt alia 
 exempla, sed ista supcrflua sunt, ut quistjue agnoscat 
 teiiicrario quorumdam ausu, seu potius simplicitate, ac zelo 
 qui non crat secundum scientiam, inserta ha^c Angclico 
 hymno fuisse, qua; Ecclesiasticam gravitatem miiiime redo- 
 lent, cultumque diviuum non augent, sed diminuunt. " ■ 
 [Bona, Her. Lilurg. II. iv. 6.] 
 
 1 The fuUowiug iutcrpulated version is taken from the Minor of our
 
 396 
 
 Cf)e Communion. 
 
 H Then the Priest (or Bishop if he be present) shall 
 let them depart with this blessing. 
 
 THE peace of God, T\'hicli passetli all under- 
 standing, keep yowv hearts and minds in 
 the knowledge and love of God, and of His Son 
 Jesus Christ our Loed : And the blessing of 
 God Almighty, the Fathee, the Son, and the 
 Holy Ghost, be amongst you, and remain with 
 you always. Amen. 
 
 !> S. g. % after 
 Consecration and 
 before Communion. 
 
 c Leofric's Kxeter 
 
 Pontifical. 
 d aL rfiaiteai. 
 
 [ " Deinde si episcopus celebraverit, diaconus ad populum 
 conversus baculum episcopi in dextera tenens, 
 curvatura baculi ad se conversa dicat hoc modo. 
 HumUlale vos ad bcnedklioncm. 
 
 *TI)AX Domini ^ sit sem^per vobiscum.] 
 
 'Benedictio Dei Pateis et Filii et Spieitus 
 Sancti, et pas Domini, "'sit semper vobiscum. 
 
 T Collects to be said after the Offertory, when there 
 is no Communion, every such day one, or more ; 
 and the same may be said also, as often as occasion 
 shall serve, after the Collects either of Morning or 
 Evening Prayer, Communion, or Litany, by the 
 discretion of the Minister. 
 
 ASSIST us mercifully, Loed, in these our 
 -^^^ supplications and prayers, and dispose the 
 way of Thy servants towards the attainment of 
 everlasting salvation ; tliat, among all the changes 
 and chances of this mortal life, they may ever 
 be defended by Thy most gracious and ready 
 help; through Jesus Christ our Lokd. Amen. 
 
 O ALMIGHTY Loed, and everlasting God, 
 vouchsafe, we beseech Thee, to direct, 
 sanctify, and govern, both our hearts and bodies 
 in the ways of Thy laws, and in the works of Thy 
 Commandments ; that througli Thy most mighty 
 protection, both here and ever, we may be pre- 
 served in body and soul, through our Loed and 
 Saviouk Jesus Cheist. Ainen. 
 
 a RANT, we beseech Thee, Almighty God, 
 that the words which we have heard this 
 
 ^ Sar. Missa pro 
 iter age)ttibiis. 
 Greg, ii'ia. Gelas. 
 fid Pnm. Gelas. 
 Mur. i. 703. L.atin 
 Primer. 1516. " I-"or 
 wayfaryng men." 
 
 ^ Siir. an Prim. 
 Greg, ibid, Men- 
 ard, 125. 
 
 £r A.D. r549. 
 h Liturgy of St. 
 James. 
 
 'ADESTO, Domine, supplicationibus nostris : 
 -L\- et viam famulorum Tuorum in salutis Tu» 
 prosperitate dispone : ut inter omnes vise et vitse 
 hujus varietates, Tuo semper protegantur auxilio. 
 Per DoMiNUM. 
 
 -^T^IEIGERE et sanctificare et regere dignare, 
 -L/ DoMiNE Deus, quassumus, corda et cor- 
 pora nostra in lege Tua, et in operibus manda- 
 torum Tuorum : ut hie et in sternum, Te auxi- 
 liante, sani et salvi esse mereamur. Per. 
 
 ^(~\ GOD, "Who hast sounded into our ears Thy 
 v_/ divine and salutary oracles, enlighten the 
 
 THE BLESSING. 
 
 This beautiful Benediction is peculiar to the English 
 Liturgy, both as to form and place. It is plainly intended to 
 be a substitute for the Benediction anciently given after the 
 Lord's Prayer and the Fi'action of the Bread, and before tlie 
 Agnus Dei. The latter half of it is analogous to a Benedic- 
 tion used in Anglo-Saxon times and given in the Appendix 
 to HicKEs' Letters, as well as in the Exeter Pontifical [see 
 also Confirmation Office] : the former half is a reversion from 
 the old Liturgical form to one containing more of the actual 
 words of Holy Scripture: "And the peace of God, which 
 passeth all understanding, shall keep your hearts and minds 
 through Clirist Jesus. " [Phil. iv. 7.] This former part alone 
 was used in " The Order of Communion " of 1548. 
 
 A comparison of the modern and ancient Rubrics (for the 
 latter of which see the Burntisland edition of the Sarum 
 Missal, 622 f. ) will shew that this Blessing is to be considered 
 a special sacerdotal act, belonging of right to the episcopal 
 office, and devolving from it to the Priest, in the absence of 
 the Bishop. As Absolution conveys actual pardon of sins to 
 the true penitent, so does Benediction convey a real benefit 
 
 T/tdy, and sltews to what length sucli free handling of ancient furms has 
 been carried by indiscreet persons : " Glory be to god, on hy. And peace 
 in erthe to men of good wylle. we prayse the. we blysse the. we worship 
 the. we glorify the. we thanke the. for thy grete glory Lorde god heuenly 
 kynge. god father almyghty. Lorde oncly sone o/mary Jesu cryste. Lorde 
 god. lambe of god. sone of the father that doest away the synnes of the 
 worlde haue mercy on vs. hy the moste pyteful prayer of thy mother mary 
 vyrgyn. Thou that doest away the synnes of the worlde. receyue oure 
 prayer, that we mote cotyneivally please the and thy holy mother mary vyrgyn. 
 Thou that syttest on the righte syde of the father, haue mercy on vs. hy ye 
 suffrages of mary. that is mother and doughter of her sone. For thou only 
 art holy, mary only is mother and vyrgyn. Thou only arte lorde. Nary 
 oncly ysa lady. Thou only arte hyest. father and sone of mary. Jesu criste 
 to the" holy goste in glory of god the father. Amen." Suchfurms are said 
 by Daniel [Thesaur. Hymnol. ii. 273] to be in almost all German Missals of 
 the middle ages ; and there was one of a similar kind ordered by the later 
 Sarum Missals to be sung daily at the Mass in Lady Chapels. 
 
 to the soul when received in faith at the mouth of God's 
 minister. 
 
 This Benediction is commonly used on other occasions in 
 the full form in which it is here given ; but it seems better 
 to use it thus only in connection with the Holy Conimimion, 
 and at other times to begin with "The Blessing of God Al- 
 mighty," as at the end of the Confirmation Service, and as 
 was the ancient custom. Bishop Cosin inserted it thus at 
 the end of the Burial Office, but the Commissioners substi- 
 tuted 2 Cor. xiii. 1-1. 
 
 THE OCCASIONAL COLLECTS. 
 
 The Rubric which precedes these Collects originallj' 
 extended only as far as "Every such day one:" all that 
 follows was added in 1552. Bishop Cosin amended it thus : 
 " Collects to be said one or more at the discretion of the 
 Minister, before the final Collect of Morning and Evening 
 Prayer, Litany, or Commnnion, as occasion shall serve: as also 
 after the Offertory, or Prayer for the estate of Chri.iVs Church, 
 when there is no Communion celebrated." But although this 
 emendation was not erased, the Rubric was printed in the old 
 form. By "before the fnal Collect," Cosin meant before 
 what is headed the "third" Collect in Morning and Evening 
 Prayer. He erased the words " second " and " third " before 
 "Collect "in both headings, and introduced between them, 
 at Evening Prayer, the ancient Prime Collect, " O Almighty 
 Lord and everlasting God," under the title of "The Collect 
 for grace and protection." From tliig correction, and from 
 its being set aside, it is evident that these Occasional Collects, 
 which Cosin wished to use before the third Collect, are in- 
 tended to be used after it, and not after the Prayer of St. 
 Chrysostom, which is nowhere called a "Collect" in the 
 Book of Common Prayer. It seems as if the conclusion of 
 the Service with the third Collect [see p. 201] was considered 
 by some to be too abrupt ; and that, therefore, discretion 
 was given to use one of these Collects in addition.
 
 Cljc Communion. 
 
 397 
 
 day with our outward ears, may through Thy 
 grace be so grafted inwardly in our hearts, that 
 they may bring forth in us the fruit of good liv- 
 ing, to the honour and praise of Thy Name ; 
 through Jesus Christ our Lokd. Amen. 
 
 PEEVENT us, O Loed, in all our doings with 
 Thy most gracious favour, and further us 
 with Thy continual help ; that in all our works 
 begun, continued, and ended in Thee, we may 
 glorify Thy holy Name, and finally by Thy mercy 
 obtain everlasting life, through Jesus Christ 
 our Lord. Amen. 
 
 'ALMIGHTY God, the Fountain of all wisdom, 
 -lA. Who knowest our necessities before we ask, 
 and our ignorance in asking ; We beseech Thee 
 to have compassion upon our Infirmities ; and 
 those things, which for our unworthiness we dare 
 not, and for our blindness we cannot ask, vouch- 
 safe to give us for the worthiness of Thy Son 
 Jesus Christ our Lord. Amen. 
 
 'ALMIGHTY GoD,Whohastpromisedto hearthe 
 -L^ petitions of them that ask in Thy Son's 
 Name ; We beseech Thee mercifully to incline 
 Thine ears to us that have made now our prayers 
 and supplications unto Thee; and grant, that those 
 things which we have faithfully asked according to 
 Thy will, may effectually be obtained, to the relief 
 of our necessity, and to the setting forth of Thy 
 glory ; through Jesus Christ our Lord. Amen. 
 
 « Aar. after Mass. 
 Greg. Sabi. in xii. 
 tat. mensu f>rimi. 
 Mur. ii. 34. 
 
 t A,D. 1549. 
 
 souls of US sinners to the receiving of that which 
 hath been read, that we do not appear as hearers 
 alone of spiritual things, but may also be doers 
 of good works, following after faith unfeigned, 
 and blameless life, and innocent conversation. 
 
 " ACTIONES nostras, quaesumus, Domine, et 
 -^^^ aspirando praeveni et adjuvando prose- 
 quere : ut cuncta nostra operatio et a Te semper 
 incipiat, et per Te coepta finiatur. Per. 
 
 IT Upon the Sundays and otlier Holydays (if there be 
 no Communion) shall be said all that is appointed 
 at the Communion, until the end of the general 
 Prayer [ ''For the whole state of Christ's Chm-ch 
 
 ft at. For the good 
 estate of the Ca- 
 tholick Church of 
 Christ. 
 
 militant here in earth'] together with one or more 
 of these Collects last before rehearsed, concluding 
 with the Blessing. 
 IT And there shall be no Celebration of the Lord's 
 
 The first, second, and fourth of these Occasional Collects 
 are translated from ancient forms, used for many ages in the 
 Church of England. The third is a paraphrase of the prayer 
 '0 ivijxviTas Tjf^ds 9e6s rd Oeid (7ov X67ta in the Liturgy of .St. 
 James. [Neale's ed. p. 48.] The fifth and sixth appear to 
 be compositions of the Reformers, the latter reading like a 
 paraphrase of the prayer of St. Chrysostom. 
 
 THE FINAL RUBRICS. 
 
 These " Cauteh-e Missa) " were inserted in 1552, supersed- 
 ing some longer Rubrics which had been placed here in the 
 Prayer l?ook of 1549 : but some important alterations were 
 made by Cosin, some of which were adopted by the Commis- 
 sioners in 16R1. 
 
 Upon the Stnula;/s and other Hob/days] The Liturgy of 
 1549 here ordered that when there were "none to communi- 
 cate with the Priest" ho should still "say all things at the 
 iltar, appointed to be said at the celebration of the Lord's 
 Supper, until after the Offertory," concluiling with "one or 
 two of the Collects atorewritten," and the ".accustomed bless- 
 ing." The present panagraph was substituted in 1552, but 
 without the words " Sundays and other " before " holydays," 
 and without the direction to conclude with the IJlessing. 
 Tiiese were added in IG61. The Scottish Liturgy of 1637 
 does not order the IJlcssing to be given. 
 
 It is obscrv.able that our Communion Office contains ab- 
 solutely no hint as to whether or wlien, on occasion of a 
 celebration, persons present in the Church and not intending 
 then to communicate are to withdr.aw. Still less is tliere any 
 warrant for the practice of dismissing the non-comnumicants 
 with one or two of the preceding Collects and "The grace of 
 our Lord. " The Church clearly intends, however, that the 
 .\l1n3 should .alw.ays be collected from the whole of the con- 
 gregation, and that all should stay to tlie end of tlie Prayer 
 for the Church Militant. Then, " if there be no Communion," 
 the Priest is to dismiss the whole congregation with one or 
 
 more of the Collects and the Blessing. The Service would 
 .then be what Durandus [Div. Off. iv. 1. 23] calls a "Missa 
 Sicca," i.e. when "the Priest, being unable to celebrate, 
 because he has already done so, or for some other reason, 
 puts on his stole, reads the Epistle and Gospel, and s.ays the 
 Lord's Prayer, and gives the Benediction." The same sort 
 of service is said by Socrates to have been in use in the Church 
 of Alexandria. [Sockat. Hist. Eccl. v. 22. ] 
 
 If, on the other hand, there is a celebration, non-pommuni- 
 cants are permitted, not commanded, to witlidraw ; wliilst 
 communicants, drawing nearer towards the Chancel and the 
 Altar (tarrying ".still in the quire, or in some convenient 
 place nigh the quire, the men on the one side, and the 
 women on the other side," 1549), so as to be " conveniently 
 placed for the receiving of the Holy Sacrament," are more 
 specially addressed in the Exhortation, " Dearly beloved in 
 the Lord, ye that mind to come," etc. With regard to the 
 question of non-communicating attendance, it is best left 
 open, as the wisdom of the Church has left it. The presence 
 of persons, wlio, being regular communicants at certain inter- 
 vals, may not feel prepared to receive at every celebration, 
 but yet may scruple to leave the Church, and may wish 
 devoutly to use the opportunity for pr.ayer and intercession, 
 cannot fairly be called non-communicant attendance, and 
 could not be forbidden witliout needless cruelty. The pro- 
 bably rare occurrence of the presence of persons who have 
 never communicated, and arc not ])rc]iaring to do so, ought 
 to bo discouraged. But it would in most cases be wise to 
 encourage young persons preparing for their first Connnunion 
 to remain througliout the wliole Service. The fact of never 
 Iiaving witnessed the actual Celebration and Communion, 
 joined to the natural shyness of the English character, lias 
 probably in numerous cases delayed the first Communion for 
 years. 
 
 tlie whole state 0/ Christ's Church militant here in earth] This 
 phrase was altered in the MS. to "the good estate of the 
 Catholick Church of Christ," and by Cosin into "the good
 
 398 
 
 Cbe Communion. 
 
 Supper, except there be a convenient number to 
 communicate with the Priest, according to his dis- 
 cretion. 
 
 IT And if there be not above twenty persons in the 
 parish of discretion to receive the Communion ; 
 yet there shall be no Communion, except four (or 
 three at the least) communicate with the Priest. 
 
 IT And in Cathedral and Collegiate Churches, and 
 CoUeges, where there are many Priests and 
 Deacons, they shall all receive the Communion 
 with the Priest "every Sunday at the least, except 
 they have a reasonable cause to the contrary. 
 
 IT And to take away all occasion of dissension and 
 
 a The original words 
 of the Sis. were, 
 "once in every 
 week," but tliey 
 were erased and 
 " every Sunday " 
 substituted. 
 
 superstition, which any person hath or might 
 have concerning the Bread and Wine, it shall 
 sulEce that the bread be such as is usual to be 
 eaten ; but the best and purest wheat bread that 
 conveniently may be gotten. 
 IT And if any of the Bread and Wine remain uncon- 
 secrated, the Curate shall have it to his own use : 
 but if any remain of tliat wliich was consecrated, 
 it shall not be carried out of the Church, but the 
 Priest and such otlier of the Communicants as he 
 shall then call unto him, shall, immediately after 
 the Blessing, reverently eat and diink the same. 
 II The Bread and Wine for the Communion shall be 
 
 estate of Christ's Catholick Church : " but it was restored to 
 its previous form. It was printed in the altered form in the 
 Sealed Books, but altered with the pen in several of them. 
 It stands as in the original MS., however, in many later 
 Prayer Books, e.ij. one of 1668. 
 
 a conrcnknt number'] This is defined, by the next Rubric, 
 to be "four (or three at the least)" besides the Priest himself. 
 The rule is in agreement with the directions given by several 
 ancient Councils. Tlie forty-third Canon of the Council of 
 Mentz [.\.D. 813] forbade priests to say Mass when there was 
 no one else present. Tliat of Paris [a.d. 829] says in its 
 forty-eighth Canon, that " a blamewortliy custom has in very 
 many places crept in, partly from negligence, partly from 
 avarice, \-iz. that some of the priests celebrate the solemn 
 rites of masses without ministers." A Council at York [a.d. 
 1195] decrees that no priest shall celebrate, "sine ministro 
 literato ; " and many others of a similar kind miglit be quoted. 
 
 Yet there is no essential reason why this rule should be 
 enforced. Should a celebration aud communion take place 
 in the chamber of a sick person, "in time of plague . . . when 
 none of the parish or neighbours can be gotten to communi- 
 cate with the sick in their houses for fear of the infection," 
 and only the priest and the one sick person are there, it is 
 quite as valid as if "four, or three at the least," were present. 
 The reason, moreover, assigned by Councils and by Liturgical 
 writers against Solitary Masses is that tliere is an indecorum 
 and absurdity in saying "The Lord be with you," and 
 similar versicles, when there is no one present : a difficulty 
 which has been supposed to be met by the suggestion that 
 the priest addresses himself to the absent Cliurch "as present 
 by faith and communicating in the Sacraments by charity." 
 
 On tlie whole it must be considered tliat the rule is one of 
 expediency, and not of principle. It arose out of two con- 
 flicting causes : [1] The anxiety of the Clergy to ofler up th^ 
 Holy Eucharist day by day for the benefit of the Church, and 
 [2] the indifl'ei"ence of tlie Laity to frequent Communion. 
 Bishop Cosin wrote, "Better were it to endure the absence 
 of people, than for the minister to neglect the usual and daily 
 sacrifice of the Church, by which all people, whether they be 
 there or no, reap so much benefit. And this was the opinion 
 of my lord and master. Dr. Overall." [Works, v. 127.] Yet 
 the "four, or tliree at the least," was written in a slightly 
 varied form of the Rubric which Cosin inserted in the Durham 
 volume. Perliaps it is one of those rules to whicli exceptions 
 may sometimes be made under the wise law, "Charity is 
 above Rubrics." 
 
 in Cathedral and Collegiate C/iurc?te$, and Colleges^ The word 
 " Colleges " was inserted by Cosin, who also ei-ased the words 
 "except they shall have a reasonable cau^e to the contrary," 
 and inserted after "Sunday" " or once in the month." It is 
 to be hoped that the next generation will be entirely without 
 experience of " Catlicdrals, Collegiate Churches, or CoUeges " 
 where this rule of a weekly celebration is transgressed. 
 
 it shall suffice that the bread] This Rubric stood thus in the 
 Prayer Book of 1549: " For avoiding of all matters and occa- 
 sion of dissension, it is meet that the bread prejiared for the 
 Communion be made, through all this realm, after one sort and 
 fashion : that is to say, unleavened, and rotind, as it was afore, 
 but witliout all manner of print, and something more larger and 
 thicker than it luas, so that it may be aptly divided Ch divers 
 pieces : and every one shall be divided in ttvo pieces, at the least, 
 or more, by the discretion of the minister, and so distributed. 
 And men must not think less to be received in part than i» the 
 lohole, but in each of them the u-holc body of our Saviour Jesu 
 Christ." It was altered to its present form in 1552. 
 
 Bishop Cosin proposed to substitute the following : " Con- 
 cerning the Bread and Wine, the Bread shall be such as is 
 usual : yet the best and purest that conveniently may be gotten : 
 though wafer Bread {pure and without any figure set upon it) 
 
 shall not be forbidden, especially in such churches where it hath 
 been accustomal. The Wine also shall be of the best and purest 
 that may be had." 
 
 This was scarcely in accordance with the interpretation put 
 upon the existing Rubric by the Elizabethan Injunctions 
 [a.d. 1559], and by Archbishop Parker. The former directs 
 as follows : " Item, Where also it was in the time of K. 
 Edward the Sixt used to have the Sacramental bread of com- 
 mon fine bread, it is ordered for the more reverence to be 
 given to these holy mysteries, being the Sacraments of the 
 body and blood of our Saviour Jesus Christ, that the same 
 Sacramental bread be made and formed plain, without any 
 figure thereupon, of the same finenesse and fashion round, 
 though somewhat bigger in compasse and thicknesse, as the 
 usuall bread and wafer,' heretofore named singing cakes, 
 which served for the use of the private Masse. " Archbishop 
 Parker, when appealed to as to the meaning of the Rubric, 
 wrote, "It sliaU suffice, I expound, where either there 
 wanteth such fine usual bread, or superstition be feared in 
 the wafer-bread, they may have the Communion in fine usual 
 bread ; which is rather a toleration in these two necessities, 
 than is in plain ordering, as it is in the Injunction." [Cor- 
 respondence, p. 376.] He also wrote to Sir William Cecil, 
 "As you desired, I send you here the form of the bread used, 
 and was so appointed by order of my late Lord of London 
 [Grindal] and myself, as we took it not disagreeable to the 
 Injunction. And how so many churches have of late varied 
 I cannot tell ; except it be the practice of the common adver- 
 sary the devil, to make variance and dissension in the Sacra- 
 ment of Unity." [/bid. .STS.] Parker was also consulted by 
 Parkliurst, Bishop of Norwich, on tlie subject. He first 
 referred him to the Ruliric and Injunction, and in a subse- 
 quent letter wrote, "I trust that you mean not universally 
 in your diocese to comniaud or wink at the loaf-bread, but, 
 for peace and quietness, here and there to be contented there- 
 with." [Ibid. 460.] In his Visitation Articles, Parker also 
 inquired, "And whether they do use to minister the Holy 
 Communion in wafer-bread, according to the Queen's Ma- 
 jesty's Injunctions ? " 
 
 This contemporary interpretation of the Rubric shews 
 plainly that the Sacramental Bread was usually to be in the 
 form of wafers, but that for peace and quietness' sake, where 
 wafers were objected to, " the best and purest ■« heat bread 
 that may conveniently be gotten " might be permitted. 
 
 Thus on July 26, 1580, a letter was sent from the Privy 
 Council to Chaderton, Bishop of Chester, containing the fol- 
 lowing : "And where[as] youre Lordship desiereth to be 
 resolved, from us touchinge two speciall Points worthy of 
 Reformation ; thone, for the Lords Supper, with Wafers, or 
 with common Bread . . . for the Appeasiuge of such Divi- 
 sion and Bitternes as doth and maie aiyse of the Use of both 
 tliese Kinds of Bread, we thinke yt meete. Tiiat in such 
 Parishes as doe use the common Bread and in otliers that 
 embrase the Wafer, they be severallie continued as they are 
 at this present. Until which Time also your Lordship is to 
 be careful, according to your good Discretion to persuade and 
 procure a Quietness amongst such as sliall strive for the pub- 
 lic maintaining either of the one or the other : whereof we 
 hope your Lordship will take care as appertaineth. " [Peck's 
 Desiderata Curiosa, i. 16.] 
 
 Such an interpretation was also given to the Rubric by the 
 practice of learned bishops like Andrewes, by the custom of 
 Westminster Abbey, aud of the Royal Chapels, and by the 
 practice of learned parochial Clergy, such as Burton, author 
 of the Anatomy of Melancholy, who was Vicar of St. Thomas', 
 Oxford. 
 
 1 Cardwell prints *' water," after Sparrow : but this seems to have been 
 a printer's error.
 
 Cf)e Communion. 
 
 399 
 
 provided by the Curate and the Church-wardens 
 at the charges of the parish. 
 
 T And note, that every parishioner shall communicate 
 at the least three times in the year, o£ which 
 Easter to be one. And yearly at Easter every 
 parishioner shall reckon with the Parson, Vicar, 
 or Curate, or his or their Deputy or Deputies ; 
 and pay to tliem or him all Ecclesiastical Duties 
 accustomably due, then and at that time to be 
 paid. 
 
 IT After the Divine Service ended, the money given at 
 the Offertory shall be disposed of to such pious 
 and charitable uses, as the Minister and Church- 
 
 wardens shall think fit. Wherein if they disagree, 
 it shall be disposed of as the Ordinary shall appoint. 
 
 H TTTHEREAS it is ordained in this Office for the 
 VV Administration of the Lord's Supper, that 
 the Communicants should receive the same kneeling ; 
 (which Order is well meant, for a signification of our 
 liunible and grateful acknowledgement of the benefits 
 of Christ therein given to all worthy Receivers, and 
 for tlie avoiding of such profanation and disorder in the 
 holy Communion, as might otherwise ensue) yet lest 
 the same kneeling should by any persons, either out 
 of ignorance and infirmity, or out of malice and 
 
 In the Oriental Church fermented or leavened bread is 
 used : but the general practice of the Western Church has 
 been to use bread jirepared without fermentation, as being 
 purer. The Old Lutherans also use wafer-bread, and it was 
 used even by Calvin. 
 
 And if any of the Bread and Wine remain unconsecrated] 
 This is a recognition of the right which the Christian Ministry 
 has to "live by the Altar." [See 1 Cor. ix. 4-14; Gal. vi. 6.] 
 
 but if any reynaiii of that which teas C07isec7-ated] These 
 words were inserted by Bishop Cosin. They bear important 
 testimony as to the opinion held by the Revisers of IGGl in 
 respect to the effect of consecration. Some remarks on the 
 Reservation of the Holy Eucharist will be found in the 
 Notes to "the Order for the Communion of the Sick." 
 
 shall be provided . . . at the charges of the parish] In the 
 Primitive Church the Elements were offered by tlie people, 
 probably in successive order, the bread being taken from that 
 which was oifered for tlie love-feasts. In some churches of 
 France this very ancient custom is still kept up, under the 
 name of " I'offrandre." Large circular cakes of bread, sur- 
 rounded by lighted tapers, are, during the OS'ertory, carried 
 on a sort of bier by two deacons or sub-deacons from the 
 west end of the Church up to the Altar, and after being 
 blessed (hence called jmin bini) and cut up into small pieces 
 are carried round in a basket and distributed among the con- 
 gregation. A simil.ar relic of the Primitive Church is main- 
 tained at Milan, where ten bedesmen and two aged women 
 form a community for the purpose ; two of whom, vested in 
 black and wliite mantles, carry tlie Oblations up to the choir, 
 wliere they are received by the Deacon. 
 
 In all the ancient Bidding Prayers of the Church of Eng- 
 land there is a clause, "ye shall pray for him or her that this 
 day gave the holy bread," or "the bread to be made holy 
 bread of," " and for him that first began and longest holdeth 
 on, that God reward it him at the day of doom," from which 
 it -nay be seen (as from much otlier evidence) that this cus- 
 tom of the blessed bread maintained its hold in England as 
 late, at least, as the sixteenth century. It was discontinued 
 because the bread so blessed was superstitiously regarded by 
 many ignorant persons as equivalent to the Holy Sacrament 
 itself. 
 
 The present Rubric may be considered as an adaptation of 
 this custom, but it is quite certain that the wafers for con- 
 secration must always have been provided under the special 
 direction of the Clergy, though certainly at the cost of the 
 parish. 
 
 The 20th Canon provides that the wine shall be brought to 
 the Altar in a metal flagon or cruet, of pewter or silver, thus 
 forbidding any domestic vessel such as a glass bottle. 
 
 three times .ill the yiar'] This is a very ancient rule of the 
 Church. Councils Iiehl at Agde [a.d. 506] and Autun [a.d. 
 (>"0] decreed that "laymen who did not communicate at 
 Christmas, Easter, and Pentecost, were not to be considered 
 as CathoUcs [Labb. iv. 1.S86, xiv. 1887], and these decrees 
 were often adopted by other Councils. The words of the 
 modern Rubric reproduce also those of earlier English rules. 
 The Council of Euuliam or Enshaiii under St. Alphrge [a.d. 
 1009] ordering, " Let every one wlio understands Iiis own need 
 prepare himself to go to Housel at least thrice in the year, 
 so as it is requisite for him " [.louN.so.v's Ere. Laws, i. 487] : 
 and a Synod of I'.isliops under Archbishop Sudbury [a.d. 
 1378] ordering, "Let Confessions be heard three times in tlio 
 year, and let men bo admonislied to communicate as often, 
 namely, at Easter, Pentecost, and Christmas." [Jounson's 
 Ecc. Latvs, ii. 444.] 
 
 Easter to be one] In the Prayer Books from 1552 to 1CG2 
 these words were followed by "and shall also receive the 
 Sacraments and other Rites, according to the order in tliis 
 Book appointed." It lias often been said that these words 
 
 were omitted from modern Prayer Books without authority ; 
 but they do not .appear in the MS., and they are crossed 
 through in the black-letter book of 1636 ; the assertion is 
 therefore a mistaken one. 
 
 the money . . . shall be disposed of] This Rubric was added 
 in 1661. It is a modification of the following, which was the 
 one proposed by Bishop Cosin ; — 
 
 "If After the Divine Service ended, the money lehich was 
 offered shall be divided, one half to the Priest " [erasure, " to 
 providehim books of Divinity "], "the other half to he employed 
 to some pious or charitable use far the decent furnisliing of the 
 Church, or the relief of the poor, among whom it shall be dis- 
 tributed if need require, or put into the poor man's box at the 
 discretion of the Priest and dnirch-wardens, or other officers 
 of the place that are for thcd purjwse appointed." 
 
 This was substantially taken from the Scottish book of 
 1637 : and offers some guide as to the purposes to which it 
 was intended that the Offertory money should be applied. 
 
 THE DECLARATION ON KNEELING. 
 
 This Note was first added to the Communion Office .at the 
 last Revision in 1661 ; having been written into tire MS. after 
 tlie latter had been completed, and in tlie same handwriting 
 as that in which it is also written in tlie black-letter Prayer 
 Book of 1636. It was framed, though with a most important 
 difference in the wording, from the Declaration which, as a 
 sort of afterthouglit, was inserted in the majority but not in 
 all of the copies of the Prayer Book issued in 1552. [See p. 22. ] 
 This affii'med that "no adoration was done or ought to be 
 done, either unto the sacramental Bread or Wine there bodily 
 received, or unto any real and essential presence there being 
 of Christ's natural Flesli and iJlood." It was probably framed 
 by Cranmer, and intended merely [see the Rev. T. W. Perry's 
 exhaustive volume entitled I'he Declaration on Kneeling] as a 
 protest against the doctrine of Transubstantiation, and the 
 low notion of a carii.al presence which had come to be the 
 interpret.ation too commonly put on the phrase "real and 
 essential presence." The Declaration of 1.552 was "signed 
 by tlie King " [Strype's Cranmer, bk. ii. ch, 33], but it was 
 never r.atified by the Church, and is wanting in all editions 
 of the Prayer Book from Elizabetli's Accession to the Restora- 
 tion. At the Savoy Conference the Presbyterians desired its 
 restoration. The IJishops replied, "This Rubric is not in 
 the Liturgy of Queen Elizabeth, nor confirmed by law ; nor 
 is there any great need of restoring it, the world being now 
 in more danger of profanation than of idolatry. Besides, the 
 sense of it is declared sufficiently in the 28th Article of the 
 Church of Engliind." [Cakdw. Conferences, p. 354.] ^\'hilst 
 partly adopting it, the lievisers of 1661 (under theinfiueuce, 
 as it seems, of Bishop Gauden, probably .at the suggestion of the 
 venerable Gunning) maile the important change of substitut- 
 ing the word " corporal " for the words " real and essenti.al." 
 Tlius they retained the protest against Transubstantiation, 
 wliilst they removed .all risk of the Declaration, or "Black 
 Rubric," as it was sometimes called, being misunderstood 
 as even an apparent denial of the truth of the Real 
 Presence. 
 
 " Natural " is not here used in the sense of \j/vxiK6v, i.e. tlie 
 Adamic body of 1 Cor. xv. 44, for the Lord's body ceased to 
 be "natural" in that sense, and became iri/cvixaTiKov after the 
 Resurrection change. It is used in the sense of "material " (as 
 our Lord demonstrated to .St. Thomas it still continucil to be 
 even after the Resurrection ch.ange), .and "having extension 
 in space," and so occupying a definite position in space, i.e. 
 localized, qualities not at .all contradictory to those implied by 
 TvcvixaTmiv, which docs not mean ' ' merely spirituiil, " any moro 
 th.an tpvx'Kdv means "merely consisting of ^I'x^," but r.ather 
 means "fully indwelt by, and solely animated liy irfivfia,"
 
 400 
 
 Cf)e Communicii. 
 
 obstinacy, be misconstrued and depraved ; It is liere 
 declared : that thereby no adoration is intended, or 
 ouglit to be done, either unto the Sacramental Bread 
 or Wine there bodily received, or unto any Corporal 
 Presence of Christ's natural Flesh and Blood. For the 
 Sacramental Bread and Wine remain still in their very 
 
 Natural Substances, and therefore may not be adored, 
 (for that were Idolatry, to be abhorred of all faithful 
 Christians) and the natural Body and Blood of our 
 Saviour Christ are in Heaven, and not here ; it being 
 against the truth of Christ's natural Body to be at one 
 time in more places than one. 
 
 and, as such, although material, possessing powers and capa- 
 bilities which do not belong to the merely natural l)ody. 
 Further, in thinking of the powers and capabilities of the 
 Lord's Body, it must be always remembered that, whether 
 before or after the Resurrection, it was, and is, the Body of 
 
 the Everlasting Word, and so absolutely unique in God's 
 Universe, in such wise that the powers and capabilities of the 
 bodies, whether "natural" or "spiritual," of other beings 
 can be no measure for It, nor their limitations predicable of 
 It.
 
 AN INTEODUCTION 
 
 OFFICES FOR HOLY BAPTISM. 
 
 The ecclesiastical word Bawnafia, from which our familiar 
 English word is derived, always associates itself with the 
 idea of purification, although such an association of ideas was 
 not necessarily connected with the classical /SaTrrifu, /SaTrTu, 
 from which it is formed. On the other haud, although the 
 original classical word has tlie primary sense of dipping (that 
 is, of more or less immersion in some fluid), tliis sense is not 
 necessarily comiected with the ecclesiastical word. It is 
 used in the New Testament with several applications : as, for 
 example, to the baptism of the Jews by St. John the Baptist 
 [John i. 26] ; to ceremonial washings of the person and of 
 vessels used for eating aud drinking [Mark vii. 4 ; Heb. ix. 
 10]; to the ministry of our Lord [Slatt. iii. 11]; to the 
 Passiou of our Lord [Luke xii. 50 ; Mark x. 38] ; to the 
 operation of the Holy Ghost upon the Apostles [Acts i. 5] ; 
 and, lastly, in its most customary sense, to the rite of Holy 
 Baptism, instituted by Christ. [Matt, xxviii. 19 ; Acts viii. 
 36 ; Eph. iv. 5 ; 1 Pet. iii. 21.] Li all these applications of 
 the word the idea of purification is plainly latent, even when 
 it is so metaphorically used as in the case of our Lord's words, 
 "I have a baptism to be baptized with ;" for although He 
 had no sin from which He could be purified, yet was He 
 "made siu for us," and also "made perfect through suffer- 
 ings. " [Heb. ii. 10.] It is moi'eover observable, that after the 
 institution of the rite of Christian Baptism by our Lord, the 
 word is not any longer used iu other senses in Holy Scripture 
 (except historically), l)ut is restricted to the one which it has 
 commonly held in all subsequent ages. 
 
 § History of HoliJ Baptism. 
 
 It appears from the Holy Gospels that the ovdiuauce of 
 Christian Baptism was a sacramental climax which had been 
 arrived at, and developed out of, other aud inferior ordinances. 
 St. John the Baptist prepared the way for our Lord's ministra- 
 tions among the Jews by leading them to confess their sins ; 
 and this confession of their sins was followed up by a Baptism 
 of which no further particulars are given to us than that 
 those who received it went down into the water [Matt. iii. 
 1(>] ; and we are not told whether auy words were used at the 
 time of the immersion.' Of this rite our Lord Himself was 
 pleased to partake, and by doing so consecrated the element 
 of water to its future and higher use. A Baptismal rite was 
 also used in the ministrations of our I.ord, but not by Him- 
 self [.John iii. 2(i ; iv. 2] ; and from the manner iu which 
 this was spoken of by the disciples of St. .John the Baptist, it 
 would appear tliat there ^^■as no outward distinction between 
 tliia rite and that which he had used. In botli cases an 
 ancient custom of the Jews - appears to have been adopted, 
 signifying by a ceremony of ablution the cleansing away of 
 an old life for the purpose of beginning a new one, as a prose- 
 lyte to a new and a stricter faith. In the case of Jewish 
 baptisms the cliange signified was from heathenism to Judaism ; 
 in that l)y St. John and our Lord from a sinful life as Je«s to 
 a good life as the disciples of the Baptist or of Christ. This 
 significant use of water as the outward sign of admission to 
 a new spiritual condition ought doubtless to bo regarded as 
 a preparation, by tlie Providence of Ahnighty God, for the 
 Sacrament which was to be instituted by our Lord. 
 
 There were also certain verbal and typical preparations 
 made for that institution by our Blessed Lord Himself. At tlio 
 outset of His ministry occurred His interview with Nicodemua 
 
 1 *'John," says tho Vent-mble Bedc, "baptized wHli the baptism of 
 repentance to confession of sins and anieudnient of HIV-; and lie prearlied 
 tlie c<miing baptism of repentance in Christ for the remission of sins; in 
 which latter baptism alone Is remission of sins given to us, as the Apostle 
 testilles." (Homil, xlviii,] 
 
 - .See Lightfoot on JIatt. iii. 
 
 [Joliu iii. 1-15], in which He spoke of a result of Baptism 
 which had evidently never been supposed to accompany it 
 hitherto. Men were to be horn of water aud the Spirit that 
 they might enter into tlie kingdom of Heaven : and although 
 Nicodemus must have been familiar with the Baptism of prose- 
 lytes, the idea of new birth by the use of Baptism was 
 evidently novel to him.'' At the close of His ministry, our 
 Lord washed the feet of His disciples, teaching them that the 
 act, as performed by Him, was not only a sign of humility, 
 but also a means of spiritual purification ; a truth the full 
 meaning of which was not tlien revealed to them, but would 
 be at a later period, when its revelation was to be a part of 
 the instructions given for their appointed work. [John xiii. 
 4-10.] And in the midst of His ministry Jesus had taken 
 little children in His arms and blessed them, that by His 
 touch and word they might be admitted (even without other 
 Sacrament) to the kingdom of God, and that the Church 
 might learn for ever to suffer little children to come to Him, 
 and forbid them not. Lastly, when blood aud water fiowed 
 from the side of the Lord, the connection between His Death 
 and the two Sacraments was unmistakeably symbolized. 
 
 Thus, by the course of His Providence, our Lord had pre- 
 pared the Jews, and the Apostles especially, for the institu. 
 tiou of Christian Baptism. [1] They had become familiar 
 with the use of water as an external sign of a spiritual change ; 
 [2] they had been instructed (by words the meaning of which 
 was to be developed to them by the Holy Ghost) that the use 
 of water was to be not a siijii otili/, but also the 7iieanis of spiritual 
 cleansing and new birtli into tlie kiugdom of Cod ; aud [3] it 
 had been shewn them that even little children were capable 
 of entering that kingdom. And, thus prepared by our Lord's 
 words and acts, the Apostles received His last command aud 
 commission, "Go ye therefore, and disciple [iiad-qrevaaTe, ,«te 
 margin of English Bible] all nations, baptizing them iu the 
 Name of the Father, and of the Son, and of the Holy Ghost. " 
 Tlieir work was, as it had lieen hitherto, to " make djsciples; " 
 as they had long been doing, they were to admit to disciple- 
 ship by baptizing, i.e. by immersing their converts in water : 
 Ijut the rite was now to be distinguished from all previous 
 baptisms by being administered witii tlie most solemn words 
 tliat man can use, an invocation of the One God in three 
 Persons.^ [Matt, xxviii. 19.] 
 
 The subsequent parts of the New Testament shew that the 
 Apostles carried out this command of our Lord iu its most 
 literal sense. When a multitude had been converted on the 
 Day of Pentecost, and asked, " ilen and brethren, what 
 shall wo do?" St. Peter's immediate answer was, " Kepent, 
 and be baptized every one of you " [Acts ii. 38] ; and the 
 same day there were added to the little ihick which then 
 made up Christ's mystical Body about tliree thousand souls. 
 When the people at Samaria " believed Philip preaching the 
 tilings concerning the kingdom of (iod, and the Name of 
 •Tesus Christ, they were baptized, both men and women." 
 [Acts viii. 12] So it is recorded of the eunuch, S.aul, the 
 household of Cornelius, the household of Lydia, the Philippiau 
 
 » This seems beyond doubt, notwithstanding the alleged Jewish use o£ 
 the expression " new birth" In connection with the baptism of iiroselytes. 
 
 • The Institution of the Sacrament of Unptism is not to bo looked for in 
 an excmidary action of our Lord, as in the case of the other Sacrament; 
 for we arc expressly told that our Lord did not baptize. (John iv. 2.) The 
 view taken above is snlistjuitially that of the ancient handbook of the 
 Clergy, the I'ltpiUa Oculi, in which is the following passage : *' Unptismus 
 Christi fuit institutus uiaterialiter et inchoative; quando Chrislus tactu 
 sua: mundissinia' carnis vim regenerativam aquis contulit. Pifficeptive ; 
 (piando dixit Nichodenio. nisi (inis renatns, etc. Klfective ; quando 
 Christus passus est in cnice. Usus fuit inclioatus; quando mistt dis- 
 cipulos suos ad priedicnndum et ba]>ti/.andum. Promulgatus ad omnes ; 
 post passionem, Mattha-i ult." [I'lipH. Oi-uli, iii. '24.]
 
 402 
 
 an 3lntroriuction to tbc ©flSccs for ii)oli? TBaptism. 
 
 gaoler "aiul all his," the household of Stephanas, ami many 
 others, that they were baptized aecording to our Lord's com- 
 mands as soon as tliey had been converted to belief in Him : 
 and the cases recorded furnish evidence sufficient to give us 
 a moral certainty tliat the Apostles universally baptized, or 
 caused to be baptized all, iu every place, who desired to be 
 added to the Church. 
 
 § Administration of Baptism in (he Primitive Church. 
 Of the manner in which the Sacrament of Baptism was 
 administered iu the Apostolic age we have no detailed record 
 beyond tlie fact that it was ordinarily by immersion, and 
 that the invocation of the Blessed Trinity accompanied the 
 immersion. St. Paul twice speaks of' being " buried in bap- 
 tism " [Rom. vi. 4 ; Col. ii. 12], and St. Chrysostom uses the 
 expression "a certain burial in water " [Horn, in Johan. xxv.] 
 with an evident reference of the Apostle's words to the act of 
 immersion in baptism. Shortly after the time of the Apos- 
 tles, TertuUian describes the rites of Baptism in general terms 
 as follows: "To begin with Baptism . . .we do in the 
 Church testify, under the hand of a chief minister, that we 
 renounce the Devil, his pomps, and his angels. Then are we 
 thrice dipped," or, as in another place, "we dip not once but 
 thrice, at the naming of each Person of the Blessed Trinity 
 . . . pledging ourselves to something more than the Lord 
 hath prescribed in the Gospel. . . . After this, having come 
 out from the bath, we are anointed thoroughly with a blessed 
 unction . . . next to this the hand is laid upon us, calling 
 upon and in\'iting the Holy Spirit through the Ijlessing . . . 
 some undertaking the charge of us, wo first taste a mixture 
 of honey and milk, aud from that day we abstain a whole 
 week from our daily washing." [Tektull. dt Coron. v. 3, adv. 
 Prax. xxvi. de Bapt. vii. and viii.] From St. Cyprian, in 
 the following century, we learn that the water was "first 
 cleansed and sanctified by the Priest" (or Bishop), "that it 
 may be able, by Baptism therein, to wash away the sins of 
 the baptized:" and that interrogatories were used, "Dost 
 thou believe in eternal life, and remission of sins through the 
 lioly Church?" [Cyp. Ep. xlix. 6, Ixx. 1, 2.] In the latter 
 half of the fourth century St. Cyril of Jerusalem gave his 
 lectures on the Mysteries to the recently baptized ; and the 
 first three being on the rites before and after Baptism, we 
 may gather in some detail what was the custom of the Clnirch 
 in that day. "First ye entered into the outer hall of the 
 Baptistery, and there facing towards the West ye heard the 
 command to stretch forth your hand ; and as in the presence 
 of Satan ye renounced him . . . with arm outstretched to 
 say to him as though actually present, ' I renounce thee, 
 Satan, and all thy works, and all thy pomp, and all thy 
 service.' Then thou wert told to say, 'I believe in the 
 Father, and in tlie Son, and in the Holy Ghost, and in one 
 Baptism of repentance.' And these things were done in the 
 outer chamber. As soon as ye entered into the inner chamber, 
 ye put off your garment, and this was an image of putting off 
 the old man with his deeds. Then wlieu ye were unclothed, 
 ye were anointed with exorcised oil from the very hairs of 
 your head to your feet, and were made partakei-s of the good 
 olive-tree, Jesus C'iirist. After these things ye were led to 
 the holy pool of Divine Baptism, as Christ was carried from 
 the Cross to the Sepulchre, which is before our eyes.' And 
 each of you was asked whether ye believed in the Name of the 
 Father, and of the Son, and of the Holy Ghost, aud ye made 
 that saving confession, and descended three times into the 
 water, and ascended again ; here also covertly pointing by 
 a figure to the three days' burial of Christ. . . . And at tlie 
 selfsame moment ye died aud were born ; and that water of 
 salvation was at once your grave and your mother. After 
 you had come up from the pool of the sacred streams the 
 unction was gr\'en, the emblem of that wherewith Christ was 
 anointed. This holy ointment ... is symbolically applied 
 to thy forehead and thy other senses ; and while thy body is 
 anointed with visible ointment, thy soul is sanctified by the 
 Holy and Life-giving Spirit. And ye were first anointed on 
 your forehead . . . then on your ears . . . tlien on your 
 nostrils . . . then on your breast. When ye are counted 
 worthy of this holy Chrism ye are called Christians, verifying 
 also the name by your new birth." [Cyr. C'atech. Lect. 
 xix — xxi. ] To these early customs of the Church it may be 
 added that white garments were worn by the newly baptized 
 for eight days or more after tlieir Baptism- [Ibid. iii. 16, xxii. 
 8], and that a new name was given, as Peter and Paul received 
 
 1 This was said in Jerusalem. 
 
 2 See Notes to the First Sunday after Easter, p. 29S. 
 
 new names on their conversion, whose names, with that of St. 
 John, were " used by many among the faithful." [Euseb. vii. 
 25.] 
 
 The earliest Baptismal Office that has been handed down 
 to modern times is that contained in the Sacramentaries of 
 Gelasius and St. Gregory ; of which the following summary 
 (taken from the Easter- Eve Service of the latter) will give a 
 sufficient view.^ 
 
 § Administration of Bap)tism in tlie Sixth Cenlvry. 
 
 [1] The clergy and people being assembled in the church 
 at the eighth hour [2 p.m.], the clergy went within the 
 sacrarium, having on the customary vestments ; and two 
 tapers being lighted, and held at each corner of the altar by 
 two notaries or readers, another reader went up to the ambon, 
 and read eight Lessons concerning the creation of man, the 
 temptation of Abraham, and other appropriate subjects from 
 Exodus, Isaiah, and Jonah, — after each of which was said a 
 Collect founded on the preceding lesson ; and before the last 
 Collect was sung, "Like as the hart desireth the water- 
 brooks," etc. 
 
 [2] A procession was formed from the Altar " ad f ontes, " 
 the "school" or quire singing the " Litania septena, " ■• the 
 taper-bearers, and a minister carrying the ampulla of conse- 
 crated oil, going before the Bishop, wlio was supported by a 
 Deacon on either side. 
 
 [3] The prayers for the Benediction of the font were said 
 by the Bishop, -nho, at a particular part of them, divided the 
 water with his hand in the form of a Cross ; at a second, held 
 the taper in the water ; and, at a third, breathed on the water 
 thrice, afterwards pouring in the clirism in the form of a Cross, 
 and spreading it with his hands. ■'"' 
 
 [4] When the benediction of the water was ended, the 
 "infants" were baptized, first the boys and then the girls ; 
 tlie Interrogatories being first made of those who brought 
 them in the following foi-m : " Quis vocaris ? liesp. 111. Item 
 interroijat Sacerdos : Credis in Deum Patrem Omnipotentem, 
 Creatorem cadi et terr* ? Besp. Credo. Interroijat : Et in 
 Jesum Christum Filium ejus unicum Dominum nostrum, 
 uatum et passtim ? Besjy. Credo. Interroijat : Credis et in 
 Spiritum Sanctum, Sanctam Ecclesiam Catholicam, Sanctorum 
 f'ommunionem, remissionem peccatoram, carnis resurrec- 
 tiouem, vitam a?ternam ? Besp. Credo. Jnterrorjat : Vis 
 baptizari ? Besji. Volo : Ef dicit. Et ego baptize te in 
 nomine Patris, et Filii, et Spiritus Sancti. " Then w hen the 
 newly baptized was taken from the font he was given to one 
 of the priests, who made the sign of the Cross upon the crown 
 of his head with the chrism, saying, "Almighty God, the 
 Father of our Lord Jesus Christ, Who hath regenerated thee 
 by water and the Holy Ghost, and hath also given to thee 
 remission of all thy sins, anoint thee Mith the chrism of 
 salvation unto eternal life. Amen. " '' After this the baptized 
 infants and adults were confirmed by the Bishop, the names 
 being given by him during the act of Confirmation ; and the 
 Service was ended with the Holy Communion. 
 
 The mediaeval Offices for Baptism were founded on this 
 ancient and perhaps primitive one ; but several ceremonies 
 ^\ere added, and the offices were much increased iu length. 
 They were divided into three distinct parts, the first of which 
 was entitled "Ordo ad faciendum Cateclinmenum ; " the 
 second, " Benedictio Fontis ; " and the third, "Ritns Bap- 
 tizandi." Those of the Salisbury Use are partly represented 
 in the right-hand column and in the footnotes of the following 
 pages, but it may be useful to give a summary, shewing the 
 exact order of their several parts, and the ceremonies with 
 which the Sacrament was administered. 
 
 g The Administration of Baptism in the Mediwval Chureh 
 of Euijhmd. 
 
 a] Admission of a Catechumen. 
 [1] The child being held without the doors of the church, 
 
 3 The admission as Catechumens of those wlio were afterwards to be bap- 
 tized toolc place as a separate ceremony some time jn-eviously. It has not 
 been tiiouglit necessary to give any account of tliis service above, as, 
 althou^li incorporated witli that for Baptism in later times and in our 
 own oftice, it was really a separate rite. 
 
 ■* Sm some notice of the Litania Septena, and the analogous Litauia 
 >^eptiformis, at p. 222. Menard [Xotes 94) seems to consider that these were 
 identical, but the Litania Septena was probably sung by those only who 
 were in Holy or in Minor Orders. 
 
 5 St. AugTistine notices the custom of signing the water with the Cross 
 in his llSth Homily on St. John, and in his ISlst Sermon de Tempore. 
 
 « This prayer is found at an earlier date, in the fourth centuiy. [See 
 St. Ambrose lie Myst. iii. 7.]
 
 an IntcoDiiction to the Dfficcs for Jt)oIp IBaptism. 
 
 403 
 
 the priest made the sign of the Cross upon its forehead and 
 breast, saying, " I put the sign of our Lord and Saviour Jesus 
 Christ on tliy forehead . . . and on thy breast." Then he 
 placed his liand upon the head of tlie child, while he offered 
 a prayer, beseeching God to open to it the door of His mercy, 
 and grant it the grace of Baptism. 
 
 [2] Salt, over which an e.xorcism had been said, was placed 
 in the mouth of the child with the words, ' ' N. Receive the 
 salt of wisdom, tliat God may be gracious to thee unto life 
 everlasting. Amen." This was followed by a prayer that 
 God would send His holy angel to take care of His servant 
 M., and bring him to the grace of Bajitism. 
 
 [3] An exorcism and adjuration of Satan to forsake the 
 child was then said ; followed by another signing with the 
 Cross, and a prayer that the child might be turned from dark- 
 ness to light, and made fit to receive Baptism. 
 
 [4] The Gospel was then read. 
 
 [5] The ears and nostrils of the child were touched with 
 saliva. 
 
 [6] The Lord's Prayer, Hail Mary, and Creed, were said by 
 the priest, sponsors, and congregation. 
 
 [7] Tlie child was again signed with the Cross, the words 
 " Trado tibi signaculum," etc., being said; and afterwards 
 the priest, taking him by the riglit hand, led him within the 
 church, saying, ''Enter thou into the house of God: that 
 thou mayest have eternal life, and live for ever and ever. 
 Amen. " 
 
 |8] Benediction of the Font. 
 
 [1] A Litany was said, similar to that in ordinary use, as 
 far as the end of the Invocations. 
 
 [2] The Benediction followed, with similar prayers and 
 ceremonies to those of the Gregorian Sacramentary. 
 7] The Baptism. 
 
 [I] The child being brought to the font, the priest placed 
 his right hand upon him, asked his name, and made the 
 interrogatories of abrenunciation. 
 
 [2] Tlie priest anointed the child with chrism, in the form 
 of a Cross, on the breast and between the sliouldcrs. 
 
 [.3] Then followed the profession of faith, and the "Quid 
 petis ? " and ' ' Vis baptizari ? " 
 
 [4] Tlie act of Bajjtism followed, with trine immersion, as 
 shewn further on in the Service itself. 
 
 [')] This was followed by the signing with the Cross, as in 
 the Gregorian Otiice. 
 
 [0] The clirisom, or white vestment, was put upon the 
 child with the words, " N. Receive a white, holy, and .spot- 
 less vesture, which thou shalt bear before the judgement-seat 
 of our Lord Jesus Christ, that thou mayest have eternal life, 
 and live for ever and ever. Amen." 
 
 [7] A lighted taper was placed iu tlie hand of the child, 
 witli the word.s, ".V. Receive a burning light that cannot be 
 taken out of tliy hand : guard thy baptism, keep the com- 
 mandments, that when the Lord shall come to the wedding, 
 thou mayest lie able to meet Him in company with His saints 
 in the heavenly bridechamber ; that thou mayest have eternal 
 life, and live for ever and ever. Amen."' 
 
 The changes made in the above Oftice in 1549 were not very 
 great, but considerable alterations were made in 1.'352, and all 
 the ancient ceremonies have now disappeared from the English 
 Service except the signing with the Cross. It is scarcely 
 necessary to add that these ceremonies are no part of the 
 essentials of Holy Baptism, and that so much ])opular super- 
 stition had grown up around them as to make their abolition 
 appear desirable to those who reconstructed the Offices of the 
 Church of England. - The successive alterations which were 
 
 ^ At the t'inl of the Onice a Gospel w.is inserteil [Mark \\. 17-29], which 
 was to be used, if desired, for tlie prevention of the falling sickness, — 
 "(juia seeunduni doetores inaxiine valet \>w niorlio caduco." 
 
 '■' There is, however, a toncliiiig aneedotc on record which seems to indi- 
 ejite that, like some other changes, these were forced upon llie Convocation 
 by considerations of expedieiiey rather than jtrineiple. During the reign 
 of Queen Mary, a Mrs. Hickman, whose husband had fled out of the 
 country, '* was sent down to a gentleniali'.s house in Oxfordshire for her 
 annroaching eoullueineut, as she was not able to bear the voyage to 
 Germany. But when lier child was born she was in a dilemma about the 
 baptism, not liking to have it baptized by a ' Uoinish priest' according to 
 the ritual then of late restored. So she contrived to send a raes.sage to 
 the Bishoi)s then iu jtrison at Oxford to know what she should do, and 
 tlicir answer was. that she might safely emidoy the i>riest, for that ' the 
 Service for Holy Baptism was of all the Scnices' that in which the Church 
 of Rome had least dejiarted from the truth of the (iosjiel and the primilive 
 practice.'" This anecdote is given iu Mahsinouhrd's I^clures on the 
 Prayer Book, p 123, fr^im the leaves of a copy of Beza's New Testament, 
 belonging to a descendant of llie family. The testimony is valuable, as 
 two of tlie imprisoned Bishops, Cranmer nnrl Ridley, were connected with 
 every step taken in the Reformation of the ancient Utlices. 
 
 made will be found in the notes to the various parts of the 
 Services for the Public ami Private Baptism of Infants. The 
 OiEce for the Baptism of Adults was an addition of 1661. 
 
 § The Jis/ientialx of Holy Baptism. 
 
 The words of our Lord to the Apostles seem so clear as to 
 place beyond a doubt what is essential to a true Christian 
 Baptism: "Go ye therefore, and teach all nations, baptizing 
 them in the Name of the Father, and of the Son, and of the 
 HolyGhost." [Matt, xxviii. 19.] Yet questions have arisen, 
 from very early ages, as to the matter and foiyti with w hich 
 the Sacrament is to be administered, and also as to the person 
 by whom it is to be administered. Tertullian, in the opening 
 of his treatise on Baptism, speaks of a sect which denied the 
 necessity of water in Baptism [Teetull. de BajA. i.]; and 
 St. Augustine refers to the rejection of water because created 
 by the evil one, and therefore iu itself evil, as one of the 
 heresies of the Manichajans. [Auo. de H ceres, xlvi.] In the 
 twelfth century, the Cathari, or Puritans, denied the neces- 
 sity of the Sacrament altogether, but adopted a ceremony 
 which they called baptism with fire, as a substitute for that 
 with water. The Waldenses also regarded water as unneces- 
 sary to a spiritual baptism ; and the Flagellants of Germany, 
 Poland, Hungary, and France, held that the only true bap- 
 tism was one in blood, effected by scourging the body. With 
 respect to the form of words in which the person is to be 
 baptized, it is sufficiently evident tliat aU who have rejected 
 the doctrine of the Blessed Trinity must necessarily have 
 modified and adapted to their own principles the -words used 
 by the Church, if they continued to administer a rite in 
 imitation of Christian Baptism. The Arian form is given by 
 St. Jerome [cont. Lnci/.], and the Eunomian by Epiphanius 
 [Hccres. Ixxvi.] ; but botli are too irreverent towards the 
 second and third Persons of the Holy Trinity to be set down 
 here. 
 
 Such practices gave rise to strict definitions on the part of 
 the Clmrch, wliich are represented by the questions in our 
 Office for Private Baptism of Children : "Because some 
 things essential to this Sacrament may happen to be omitted 
 through fear or haste, in such times of extremity; therefore 
 I demand further of you, 
 
 "With what matter was this child baptized?" 
 " With what words w.as this child baptized ? " 
 In the first Rubric of the Office for Public Baptism, also, 
 the font is directed to be filled witli "pure water;" and in 
 the Catechism " the outward visible sign or form of baptism" 
 is clearly stated to be "water; wherein the person is bap- 
 tized In the Name of the Father, and of the Son, and of the 
 Hob] Ghost." Such distinct language being used by the 
 Church of England, it may also be well to add that which 
 was used by the Council of Trent: "If any one shall say, 
 that true and natural water is not of necessity for Baptism, 
 and, on that account, sliall wrest to some sort of metaphor 
 those words of our Lord Jesus Christ, ' Except a man be born 
 of water and of the Holy Ghost,' let him be anathema." 
 [Sess. vii. Can. ii. de Bapt.] It may also be addcH that cases 
 of necessity have occasionally arisen, in which pure water 
 was not at hand for the purjiose of Baptism, when wine, or 
 even sand, has been used as tlie element or material of Bap- 
 tism : but sound theologians have always ruled that this 
 ceremony could not be a true and valid administration of the 
 Sacrament. Such cases of emergency may arise, even iu the 
 present day, among missionaries ; and it is therefore well 
 to point out this general consent of the Church to take our 
 Lord's words in their literal sense, "liaptizing them with 
 water," and to follow literally the practice of His Apostles 
 as recorded several times in the New Testament. [Acts viii. 
 36, X. 46; I Pet. iii. '20. Comp. also Ezek. xxxvi. 25.] 
 
 The form of words used by the Church of England is that 
 which is used by the whole Western Church, and that which 
 has been so used from time immemorial. In the Eastern 
 Church a similar form is used, but in the third person, and 
 with a passive verb: "The servant of God, iV., is baptized 
 in the Name of the F.athcr, .and of the Son, .and of the Holy 
 Ghost." The essential part of the form is the distinct men- 
 tion of each Person of the I'llossod Trinity with reference to 
 the act of Baptism ; and both East and ^Ve^t therefore agree 
 in naming [1] the person, [2] the act of liajitism, and [3] the 
 three sever.al Persons of the Holy Trinity. The most ancient 
 records of the Church point to the \V estern form, as shewn 
 in the citation m.ade above from the Sacramentary of St. 
 Gregory, and this form differs from the Eastern in also 
 naming the person baptizing, " / baptize thee : " but it may 
 be considered that this is included in the Eastern form, since
 
 404 
 
 3n Sintroouction to M ©flSces for ^olp TSaptism. 
 
 the statement that the person "is baptized" comprehends 
 .elliptically the words "by me, who am now performing the 
 act, and speaking the words." Such an explanation of the 
 Eastern form cannot, however, justify any, tlie slightest, 
 departure from the other in the Church of England.^ 
 
 The original mode of administering Holy Baptism was un- 
 doubtedly by the descent of tlie person to be baptized into a 
 stream or pool of water. It is probable that the person bap- 
 tizing also stood in the water [Acts viii. 38], and pom-ed some 
 of it with his hand upon the head of the other, as the latter 
 bowed himself three times (at the naming of each Person of 
 the Trinity by the baptizer) into the stream. St. Paul gave 
 a beautiful symbolical meaning to this practice of immersion 
 when he said, " We are buried with Him by baptism into 
 death : that like as Christ was raised up from the dead by 
 the glory of the Father, even so we also should walk in new- 
 ness of life. " [Rom. vi. 4. ] \V'hen fonts were made in churches, 
 they were made with a descent of seven steps, symbolizing 
 the sevenfold gift bestowed by the Holy Ghost [Isidore de 
 Ecc. Off. ii. 24] ; and this implies a considerable depth of 
 water, reaching to about the waist of an ordinary-sized man. 
 The practice of trine immersion also appears to be of primitive 
 origin. It is mentioned by TertuUian, and other early Fathers, 
 in passages already quoted ; and also by St. Ambrose, in his 
 Treatise on the Sacraments ; St. Basil, in his work on the 
 Holy Spirit ; and St. Leo, in his fourth Epistle : and all give 
 substantially the same account of the practice with that given 
 by St. Ambrose : "Thou wast asked, Dost thou believe in 
 God the Father Almighty ? Thou didst answer, I believe, 
 and didst dip into the water, tliat is, thou wast buried. 
 Again wast thou asked. Dost thou believe in Jesus Christ our 
 Lord, and in His Cross ? Thou didst answer, I believe, and 
 didst dij5 into the water : therefore also thou wast buried with 
 Christ : for whosoever is buried with Christ, shall rise again 
 witli Christ. A third time wast thou asked. Dost thou be- 
 lieve in the Holy Ghost ? Thou didst reply, I believe ; and 
 a third time didst thou dip into the water." The Apostolical 
 Constitutions of the fifth century even forbade tlie practice 
 of single immersion, decreeing in their fiftieth Canon : " If 
 any bishop or priest does not perform the one initiation with 
 three immersions, but with giving one immersion only into 
 the death of our Lord, let him be deposed. For the Lord 
 said not, Baptize into My death ; but. Go — baptizing them 
 in the Name of the Father, and of the Son, and of the Holy 
 Ghost. " Yet there seems to have been an early necessity for 
 guarding against error in the use of this trine immersion, and 
 St. Gregiiry of Nyssa writes : "We immerse to the Father, 
 that we may be sanctified : we immerse to the Son also to 
 this same end : we immerse also to the Holy Ghost, that we 
 may be that which He is and is called. There is no difl'erence 
 in the sauctification. " The practice of immersion, whether 
 trine or single, was not, however, regarded as an essential 
 feature of Baptism. The Philippian gaoler "was baptized, 
 he and all his, straightway," in prison, and in the middle of 
 the niglit ; and immersion in such a case seems extremely 
 imjirobable. It seems almost equally unlikely in the case of 
 Cornelius and his household. In days of persecution, when 
 Christian rites could only be administered in secret, immer- 
 sion could not have been universal ; and there is abundant 
 evidence that "clinic baptism " — that is, the baptism of those 
 who were on their deathbeds — was very common in those 
 primitive daj's. Respecting the usage in the latter case, St. 
 Cyprian wrote to Magnus [.\.D. 255] in the following words : 
 "You have inquired also, dearest son, what I think of those 
 who in sickness and debility obtain the grace of God, whether 
 they are to be accounted legitimate Christians, in that tliey 
 are sprinkled, not washed, with the saving water. ... I, 
 as far as my poor ability conceiveth, account that the Divine 
 blessings can in no respect be mutilated and weakened, nor 
 any less gift be imparted, where what is drawn fi'om the 
 Divine bounty is accepted with the full and entire faith both 
 of the giver and the receiver. . . . Nor should it disturb 
 any one that the sick seem only to be sprinkled or affused 
 with water, when they attain the grace of the Lord, since 
 Holy Scripture speaks by the Prophet Ezekiel, and says, 
 ' Then will I sprinkle clean water upon you, and ye shall be 
 cleansed from all your filthiness, and from all your idols will 
 I cleanse you ; a new heart will I give you, and a new spirit 
 will I put within you.'" He then goes on to refer also to 
 
 1 It is supposed that the Eastern form w.is adopted ns a standing refuta- 
 tion of the error that the virtue of Baiitisni was derived from the person 
 ministering it : an error apparently referred to in the words of t)ie Apostle, 
 " Every one of you saith, I am of Paul ; and I of ApoUos ; and I of Cephas ; 
 and I of Christ." [1 Cor. i. 12.) 
 
 Numbers xix. 7, 19, 20, viii. 5-7, xix. 9; and adds, 
 " \Vlieuce it is apparent that the sprinkling also of water has 
 like force with the saving washing, and that when this is done 
 in the Church," not, i.e. by heretics, "where the faith both 
 of the giver and receiver is entire, all holds good, and is con- 
 summated and perfected by the power of the Lord and the 
 truth of faith." [Cyp. Ep. L\ix. 11, 12.] The principle thus 
 so plainly set forth by St. Cyprian has ever since been gene- 
 rally accepted by the Church, and ablution, or the actual 
 touch of water diirincj the invocation of tlie Blessed Trinity, has 
 always been accounted the essential feature in the adminis- 
 tration of Holy Baptism. Whether that ablution is effected 
 by the more complete method of immersion, or by the less 
 perfect one of affusion, the result is the same : care being 
 always taken that the acttial contact of the water with the 
 person is really efi'ected. And thus the Rubric of the English 
 Office leaves it discretionary whether the infants or adults to 
 be baptizeil shall be dipped in the water, or have water poured 
 iijion them ; security being provided for the actual contact of 
 the water by the exclusion of mere sprinMimj, which is not 
 recognised at all in the Church of England, and can never be 
 considered a safe method of apjjlying the water, or a reverent 
 way of obeying the conmiand of our Blessed Lord, however 
 much it may, as a minimum of obedience, fulfil the required 
 conditions. 
 
 § The Minister of Baptism. 
 
 Having said so much about the matter and form of Holy 
 Baptism, it remains to be considered who is the proper minister 
 of the Sacrament. 
 
 There can be no doubt that in the first instance our Blessed 
 Lord gave to His Apostles a commission to ' ' baptize all 
 nations," and that such a commission was to be handed on 
 to those who were to take up their work after their deaths, 
 those whom they ordained for that purpose according to the 
 words of their Master, "As My Father hath sent Me, so send 
 I you." Very early in the history of the Apostolic Church 
 also, we find a deacon, Philip, baptizing at Samaria, and the 
 Apostles, St. Peter and St. John, ratifying his act by con- 
 firming those whom he had baptized. From this it may be 
 concluded that as the Bishops are the one principal channel 
 through which ministerial authority is conveyed from our 
 Lord, the Fountain of all such authority, to others, so they 
 undoubtedly commissioned inferior ministers to baptize in the 
 very beginning of the Christian Church. 
 
 But the question soon arose whether the nature of Holy 
 Baptism was not such as to make a Bishop, Priest, or Deacon, 
 absolutely essential to its right administration ; and upon this 
 subject three theories have been held. [1] The first and 
 strictest of these was that maintained by St. Cyprian, who 
 esteemed that Baptism only to be true and effective which is 
 administered by those who have been ordained by orthodox 
 Bishops, and are in communion with the Church. [2] The 
 second theory was much more generally held in the early 
 Church, viz. that even schismatics and heretics could give 
 true Baptism, provided they were in holy orders. [3] A third, 
 and this was that held by St. Augustine, made the essence of 
 the Sacrament to consist in the application of the water with 
 the proper words of Invocation, by whomsoever this was done. 
 The Council of Aries [a.d. 314] decided by their eighth Canon 
 against the first theory, and in favour of the second ; a decision 
 practically confirmed by the nineteenth Canon of the Council 
 of Nica-a, which directed the re-baptism of those only who 
 had been baptized by the followers of Paul of Samosata, and 
 so not in the Name of the Blessed Trinity. No further 
 decision on the subject was ever given by a General Council, 
 and thus the question still remained open whether those who 
 were not in Holy Orders could, by the proper use of water 
 and the proper Invocation, administer a true Baptism. In 
 ancient times this question was not one of very extensive 
 bearing, as none but the Clergy ever baptized, except in cases 
 where there was danger of death, and no clergyman could be 
 found. But in modern times it has become a matter of 
 primary importance, as a considerable portion of the people 
 of England, and the majority of those born in Protestant 
 countries, are baptized by persons who have never been 
 ordained by Bishops, and who are not therefore either Priests 
 or Deacons in the sense of the Church of England, of Churches 
 of the Roman communion, or of the Eastern Church. 
 
 The validity of sucli Lay Baptism was maintained by Ter- 
 tuUian [de Bapt. xvii, ], who however adds that a woman is as 
 much forbidden to liaptize as to teach in the Church. It was 
 allowed by the Patriarch of Alexandria in the case of some 
 boys baptized by Athanasius when he himself was a boy.
 
 an 3lntroDiiction to tbc ©fficcs for lt>olj) Xaptism. 
 
 405 
 
 [liiifn. I. 14.] St. Augustine maiutaiued it to be valid, not 
 only in cases of necessity, but under other circumstances also. 
 [Aro. f/e Bapt. \'ii. 102, conl. Parmen. ii. 13.] St. Jerome 
 also allowed it in case of necessity ; and the Council of lUiberis 
 or Elvira [a.d. 300] decided in its thirty-eightli Canon that 
 no re-baptism was necessary for those who had been baptized 
 in an emergency by laymen, but only that the persons so 
 baptized sliould be brought to the Bishop for C'onfirmation, if 
 they should survive. Without citing any further authorities, 
 it may be sufficient to give the emphatic words of Hooker, 
 "Yea, 'Baptism by any man in case of necessity,' was the 
 voice of the whole world heretofore." [Ecc. Polit. V. Ixi. 3.] 
 He also affirms in bis subsequent argument that even Baptism 
 by women in case of extreme necessity was valid, and not to 
 be reiterated. 
 
 The principle thus laid down has been definitely stated from 
 time to time by English synods from a very early age ; and 
 the Pupilla Oindi, which was a standard book of instruc- 
 tions for the Clergy in the mediaeval period, has some ex- 
 haustive statements on the subject [ii. 2], which plainly shew 
 that it was the practice to recognize Baptism as valid, by 
 whomsoever administered, if given with the proper matter 
 and form of words ; which practice undoubtedly continued 
 up to the time of the Reformation. This is, at the same time, 
 shewn most clearly aiul authoritatively by the Rubric placed 
 at the end of the Ritus Baptizandi in the Salisbury Manual, 
 which is as follows : "IT Notaiulum est quod quilibet sacerdos 
 paroc/iialis dcltl parocJiianis suis formam baptizandi in aqua 
 piira, nalurali, et recenti, et non in alio liquore, frequenter in 
 diebus dominicin exjtonere, ul si necessitas emergat sciant parvulos 
 in forma ecclesite baptizare, proferendo formam verboruni 
 baptiami in liixjua materna, distincte et aperte et solum nruca 
 voce, nulla niodo iterando verba ilia rite semel prolata, vel 
 fimilia super eundem: sed sine aliqua additione, subtractione, 
 interruptione, verbi pro verbo iiositiotie, mutatione, corruptione, 
 sen transpositione sic dicendo ; I christene the N. in the name 
 of the Fadir, and of the Sone, and of tlie Holy Gost. Amen. 
 Vel in linijua latina, sic : Ego baptize te, N. in nomine Patris, 
 et Filii, et Spiritus Sancti. Amen. Aquam sujjer parvulum 
 sparyendo, vel in aquam vienjendo ter vel saltern semel." ' 
 
 The substantial part of the above Rubric was retained in 
 the Book of Common Prayer in the following words : — 
 
 "IT The Pastors and Curates shall oft admonish the people 
 that they defer not. . . .Ami also they shall ioar?i them that 
 without great cause and necessity they baptize, not children at 
 home in their houses. And wlien great need shall compel them 
 so to do, that then they minitte.r it on this fashion. IT First, let 
 them that be jyresent call tipon God for His grace, and say the 
 Lord's Prayer, if the time will suffer. And then one of them 
 shall name the child, and dip him in the roater, or pour water 
 vpon him, saying these words : M N.I baptize thee in the Name 
 of the Father, and of the Son, and of the Holy Ghost. Amen, 
 And let them not doubt, hut that the chilil so baptized is laiofully 
 and sufficiently baptized. . . ." After the Hampton Court 
 Conference, in 1603, the above Rubric was altered to meet the 
 prejudices of the Puritans, the words " lauful minister " taking 
 the place of "one of them." In 1G61 this was further altered 
 to "the Minister of the Parish," and at Bishop Cosin's sugges- 
 tion was added " {or in his absence, any other lauful Minister 
 that can be procured") : " and these successive alterations have 
 been supposed to narrow the theoiy of the Cluirch of England 
 respecting Baptism, and to restrict its valid administration to 
 Bishops, Priests, and Deacons. But, although these additions 
 and alterations were probably made with the object of check- 
 
 } Another Rubric added this caution: "U Non licet l.iico vel mulieri 
 nliquom baptizare, nisi in articulo necessitatis. Si vero vir et nuilier ad- 
 essunt ubi inimineret necessitatis artioulus b.iptizandi pueruni, et non cs.set 
 nlius minister ad hoc nuagis idoneus prjeaens, vir baptizet et non inulier, 
 nisi forte mulier bene sciret verba saerainciitalia et non vir, vel aliud im- 
 pcdiinentum subcsset." But midwives were constantly licensed by the 
 Bishops to baptize in case of necessity [Bi'rn's Ecr. Law, Art. Midwives] 
 (town to quite recent times. It may also be added that surgeons frequently 
 baptize children indangerof death at the present day. [Uhvar'tt Dircctorium 
 Posiortih'., p. 156.J In 10S4 the Puritans presented a memorial to Archbishop 
 Whitgift, praying, amongst other things, " that all baptizing by midwives 
 and women may from henceforth be nihibitcd and de(dared void." The 
 Arehbislinp replied that the Bajitism of even women is lawful and good, 
 "so that the institution of Christ touching the word and element is duly 
 used ; " and he adds that no learned man ever doubted that such was the 
 ease, though some of late by their singularity in some points of religion 
 had given the adversary greater advantage th.an anj-thing else could do. 
 
 ^ It must not be forgotten that "Tn/aJs/cr " in the Book of Common 
 Pmyermeans "cx-'CH(or o/Wcii" [see p. liil], and that if it was used here in 
 tliat sense, the adrlition of ''lawful" does not by any means of necessity 
 restrict it to a clergyman. The "a/i»s minister ad hoc vuvjis iilottcus" of 
 the Rubric given in the preceding note, shews that the word "minister" 
 was used even of a lay person in the case of the ministration of Baptism 
 long before the Reformation. 
 
 ing Lay Baptisms, it cannot be said that they contain any 
 decision against their validity ; nor, indeed, can it be supposed, 
 for a moment, that the prudent men who superintended the 
 various revisions of the Prayer Book would have reversed, 
 merely by a Rubric, the long-established tenet of the Church 
 of England that Lay Baptisms are in some cases necessarj-, 
 and are not to be repeated. Moreover, in the questions to 
 be asked by the Clergyman of those who bring a privately- 
 baptized child to the Church to be received, it is expressly 
 stated that the "things essential to this Sacrament " are the 
 "matter" and the "words," no notice being given that the 
 person who performed the ceremony was one of these "things 
 essential " more than those who were present. Lastly, al- 
 though there were supposed to be about 300,000 persons in 
 England who had been baptized by laymen, at the time when 
 the Clergy were restored to their duties in 1661, no public 
 provision was made by the Church for rebaptizing them, nor 
 does it appear that any doubt whatever was thrown upon the 
 validity of their baptism by those who revised our Offices.' 
 
 Lay Baptism being thus allowed to be valid in case of 
 necessity, it is yet clear that its validity depends upon the 
 manner of its administration, not upon the reality of the 
 necessity ; and hence even if there is no such necessity, it 
 must still be accounted valid, provided the proper matter and 
 form are used. And liaptism by those who have not received 
 Holy Orders (however they may lay claim to ministerial 
 authority) being of this latter class, it must be granted that 
 the question of its validity resolves itself into a question of 
 the actual administration by water and the proper words of 
 the Sacrament. No doubt there is much uncertainty respect- 
 ing this ; for many Dissenters attaching little importance to 
 Baptism, it is reasonably to be supposed that they would 
 be sometimes iudift'erent about exactness in administering it. 
 For cases of doubt the hypothetical form, "If thou art not 
 already baptized," etc. , is provided ; and by its use an uncon- 
 scious iteration of Baptism is avoided, while at the same 
 time the certainty of its administration is secured. 
 
 It is hardly necessary to add that Lay Baptism should be 
 resorted to only in great extremity ; and that when the 
 Sacrament is administered by one who is not ordained with- 
 out such necessity, the person baptizing is guilty of a great 
 sin, even though his act may bring a blessing to the person 
 baptized. His act cannot be undone, but it ought not to 
 have been done. 
 
 § The Effect of Holy Baptism. 
 
 It remains now to speak of the spiritual benefits which 
 result from Holy Baptism to those who duly receive it accord- 
 ing to the ordinance of our Lord and Saviour Jesus Christ. 
 They are spoken of in the Offices as "a washing and sanctify- 
 ing with the Holy Ghost, a deliverance from the wrath of 
 God, a receiving into the ark of Christ's Church, a remission of 
 sins by spiritual regeneration, an embracing with the arms of 
 God's mercy, a gift of the blessing of eternal life, a participa- 
 tion of God's everlasting kingdom, a bestowal of the Holy 
 Spirit, a being born again and made heir of everlasting salva- 
 tion, a release from sins, a gift of the Kingdom of Heaven 
 and everlasting life, a burial of the old Adam, and raising up 
 of the new man, an enduing with heavenly virtues, a mysti- 
 cal washing away of sin, a regeneration and grafting into the 
 body of Christ's Church, a death unto sin and a living unto 
 righteousness, a iJutting on of Christ." In the Catechism 
 the effect of Baptism is first stated in the familiar words in 
 which every child replies, that "therein I was made a mem- 
 ber of Christ, the child of God, and an inheritor of the king- 
 dom of heaven : " and, secondly, in the delinitiou of the 
 inward and spiritual grace of the Sacrament, where it is 
 described as "a death unto sin, and a new birth unto 
 righteousness : for being by nr.ture born in sin, .and the 
 children of wrath, we are hereby made the cliildren of 
 grace. " 
 
 These blessings and benefits of Holy Baptism, thus Set 
 forth with such an overflowing fulness of language, are all 
 comprehensively included in the Scriptural term " Regenera- 
 tion ; " the first use of which recorded in the New Testament 
 is by our Blessed Lord when He said to Nicodemus, "Except 
 a man be born again, Excejit a man be born of water and of 
 the Spirit, he cannot see, he cannot enter into, the kingdom 
 of God." [John iii. 3, 5.] This language of our Lord is also 
 that of His Apostles, as of St. Paul : " According to His 
 mercy He saved us by the washing of regeneration, and 
 
 2 The Judgement of Lord Brougham in Escott v. Martin goes very fully 
 into the question of Lay Baptism, and decides in favour of the CatUoIiu 
 principle.
 
 400 
 
 an JntroQuction to tfje ©flftces for 10olp Teaptism. 
 
 reiiewiug of tlie Holy Ghost ; which Ho shed ou us abundantly 
 through Jesus Christ our Saviour ; that being justitied by 
 His grace, we should be made heirs according to the liope of 
 eternal life" [Titus iii. 5-7] : and of St. Peter, " Being born 
 again, not of corruptible seed, but of incorruptible, by the 
 Word of God, which liveth and abidetli for ever. " [1 Pet. i. 
 23.] The mode by which God efl'ects this regeneration is a 
 mystery. "We know it," says Dr. Pusey, "in its author, 
 God ; in its instrument. Baptism ; in its end, salvation, 
 union with Christ, sonship to God, ' resurrection from the 
 dead, and the life of tlie world to come.' We only know it 
 not where it does not concern us to know it, in the mode of 
 its operation."' But though we do not know the manner 
 in which God effects regeneration by the rite of Baptism, we 
 are able to follow up the language in whicli the Church has 
 ever been accustomed to speak of Holy Baptism, and to trace 
 out its efficacious operation under the two heads indicated by 
 St. Cyril's words, "At the selfsame moment, ye died and 
 were born " [C'atech. Led. xx. 4] ; and by our Eugli.sh Cate- 
 chism in the expression, " A death unto sin, and a new birth 
 unto righteousness." 
 
 I. That which is comprehended under the first of these 
 heads, "a death unto sin," is the breaking ofl' from that 
 chain of spiritual relationship between the baptized and 
 Adam, by wliich they are, first, inheritors of a nature prone 
 to evil rather than good ; and, secondly, inheritors of the 
 penalty due to sin. 
 
 [1] Tlie inheritance of a fallen nature is nqt merely an his- 
 torical circumstance, but a practical power exercising its 
 influence upon those whose nature it is. The moral habitat 
 of this fallen nature is among the lowest regions of moral 
 intuition, or conscience, and of moral power. Good is natur- 
 ally alien to it ; evil is naturally its choice. It is, normally, 
 incapable of spiritual perception ; for " the natural man 
 receivetli not the things of the Spirit of God : for they are 
 foolishness unto him : neither can he know them, because 
 they are spiritually discerned " [1 Cor. ii. 14] ; and hence 
 belief in miracles or sacraments is scarcely possil)le for those 
 who are wilfully rejecting Baptism, aiul must always be 
 difficult to the unbaptized, even when their condition arises 
 from no fault of their own. But these characteristics of a 
 fallen nature are removed by Holy Baptism. The nature is 
 new-born ; and with new birth come new faculties, such as a 
 higher kind of conscience, faith, and moral strength. It has 
 broken oft' its bondage to the Fall, has become dead to the 
 strongest and primary influences of it ; and receives a ten- 
 dency to rise towards good and the Author of good rather 
 than to sink towards evil and the Evil One. 
 
 [2] There is also conveyed in Baptism a "death unto sin" 
 in respect to the penalty which is its due, — the wrath of God, 
 and the punishment which is an inevitable consequence of 
 that wi'ath. This is the "remission of sins " which is con- 
 nected with the " One Baptism " in the Nicene Creed. It is 
 solemnly named to God in the ancient prayer before Confir- 
 mation, which was said immediately after Baptism in the 
 Primitive Church, and which is still retained in our English 
 Confirmation Service : " Almighty and ever-living God, 
 Who hast vouchsafed to regenerate these Thy servants by 
 water and the Holy Ghost, and hast given unto them for- 
 giveness of all their sins. ..." This remission extends to all 
 actual sin in adults who come with penitence to Holy Bap- 
 tism, as well as to original sin in all, and is so complete that, 
 although an "infection of original sin" remains even in the 
 regenerate, yet an entirely new life is begun in the favour of 
 God, Who no longer regards the sin of tlie unregenerate con- 
 dition in which the baptized person previously was, nor visits 
 him with the punishment which must otherwise have fallen 
 upon him. Hooker speaks of this as "that act of grace 
 which is dispensed to persons at their baptism, or at their 
 entrance into the Church, when they openly professing their 
 faitli, and undertaking their Christian duty, Ciod most 
 solemnly and formally doth absolve them from all guilt, and 
 
 1 PcsEY's Scriptural Views of Holy Baptism, p. 23. 
 
 accepteth them to a state of favour with Him." [Scrm. on 
 Justijicalion.} In the same luauner Bishop Jewell declares 
 in his Defence of the Apoloiji/ of the Church of Enejland : 
 " We confess, and have evermore taught, that in the Sacra- 
 ment of Baptism, by the death and blood of Christ, is given 
 remission of all manner of sin, and that not in half, in part, 
 or by way of imagination, or by fancy, but whole, full, and 
 perfect, of all together ; so that now, as St. Paul saith, 
 ' tliere is no condemnation to them that be in Christ Jesus.'" 
 [Def. of Apol. II. xi. 3.] As when Naanian washed in Jor- 
 dan "his flesh came again like unto the flesh of a little 
 child," so the waters of Baptism efi'ect that cleansing of our 
 fallen nature from the leprosy of sin of which our Lord spoke 
 when He said, "Except ye be converted, and become as little 
 children, ye shall not enter into the kingdom of Heaven." 
 [Matt, xviii. 3.] 
 
 II. A new birth unto righteousness includes, first, Adop- 
 tion by God, and, secondly. Union with our Lord Jesus 
 Christ. 
 
 [1] In adopting as His children those who were previously 
 alienated from Him, our merciful Father establishes a new 
 relation between Himself and those whom He adopts, giving 
 them a claim to paternal love and the privileges of sonship. 
 This adoption is often called Justification in the New Testa- 
 ment, as where St. Paul says, "According to His mercy He 
 saved us, by the washing of regeneration, and renewing of the 
 Holy Ghost ; which He shed on us abundantly through Jesus 
 Clirist our Saviour ; that being justified by His grace, we 
 should be made heirs according to the hope of eternal 
 life." [Tit. iii. 5-7.] God is the efficient cause of this justifi- 
 cation ; our Lord Jesus Christ is the nieritorimis cause of 
 it ; and Holy Baptism is the instrvmental cause of it. 
 And when God, for the sake of Christ's merits, and by the 
 instrument of Baptism, has thus made them "heirs of eternal 
 life," His children are entitled (through His free gift, and 
 not by their descrvings) to assisting grace by which they 
 may be enabled to do His will while they are in a state of 
 probation, and to that everlasting life which He has pro- 
 mised to those who are faithful and stedfast, w hen their state 
 of probation is ended. 
 
 [2] A mystical union is eftected in Baptism, by some unin- 
 telligiljle and supernatural operation, between the baptized 
 and our Lord Jesus Christ. Tliey are united to the Body 
 and Soul of His human nature, and since that is insej)arable 
 from the Godliead, they are also through it united to His 
 Divine Nature. By means of the union thus effected with 
 the Person of their Mediator, they receive through Him the 
 Divine gift of grace to which the Father's mercy entitles 
 them. That grace is an active ijrinciple working in them to 
 mould thcni to the pattern of Him of ^^'llom they have 
 become members. By it they are enabled both to know and 
 to do the will of God ; and a moral perfection of which the 
 nattiral life is not capable becomes easy in the Christian life 
 through this co operating power of Christ. I'hroiigh the 
 same grace is derived an illumination of the mind by which it 
 is enabled to grasp the knowledge of Divine truth, and in 
 faith to receive those mysteries wliich are at present beyond 
 the power of even an illuminated C hristian understanding ; 
 they who wash at the Divine command, " come again seeing. " 
 And, lastly, this union with Christ through Baptism plants 
 the germ of eternal life in the nature of the baptized person, 
 restoring an immortality that was lost by the Fall ; and 
 reopening the Vision of God to the eyes of men born blind. 
 
 Thus, then, the ert'ect of Holy Baptism may be once more 
 summed up in the words of the Apostle, " Know ye not, that 
 so many of us as were baptized into Jesus Christ were 
 baptized into His death? Therefore we are buried with Him 
 by baptism into death : that like as Christ was raised up 
 from the dead by the glory of tlie Father, even so we also 
 should walk in newness of life. For if we have been planted 
 together in tlie likeness of His death, we shall be also in the 
 likeness of His resurrection. . . . Likewise reckon ye also 
 yourselves to be dead indeed unto sin, but aUve unto God 
 through Jesus Christ our Lord." [Rom. vi. 3-11.]
 
 THE MINISTRATION OF 
 
 PUBLICK BAPTISM OF INFANTS, 
 
 TO BE USED IN THE CHURCH. 
 " Baplismiis Puerorum. [Onlo ail faciendum Catechumeimm. Benedklio FoiUin. Itittis Bapltzandi.] 
 
 The people are to be admonished, that it is most 
 convenient that Baptism should not be adminis- 
 tered but upon .Sundays, and other Holj-days, 
 when the most number of people come together ; 
 
 * Dsyc's trAns). of 
 Hfrinatni's Curt- 
 siitt., A.u. 1547 
 
 . ''the Pastors shall warn the peopU that . . . they 
 bring their children to be baptized at those hours 
 when, after the custom, the people resort together to 
 hear the Lord's Word. 
 
 THE TITLE AND INTRODUCTORY RUBRICS. 
 
 I'ldiliclc Bnptism . . . to be used i» the Church] The adminis- 
 tration of Holy Baptism has always been, from the very be- 
 ginning, a public ceremony, except in cases of urgency : not 
 because publicity is in any way essential to the efficacy of the 
 Sacrament, but that it might be given in the face of the 
 Church. One of the Rubrics at the end of the ancient Office 
 for Baptism in the Church of England is as follows : " ^ JS^on 
 licet aliquem baptizare in aula, camera, vel ali'juo loco in-icato, 
 sed duntaxat in ecclesiis in quibiis sunt Jontes ad hoc speeialiter 
 ordinati, nisi fuerit filius regis rel principis, aut talis tiecessiias 
 emerserit ]>!-opter quam ad eeclesiam aceessus absque periculo 
 haberi non potest." In 15.52 the word "Publick" was ex- 
 punged from the title of this Office, but it was restored in 
 1661. 
 
 Inftints] Baptism has been given to Infants from the time 
 of its first institution. No direct record of the custom of the 
 Apostles is contained in Holy Scripture, but the fact that they 
 baptized whole households is indirect evidence that the .Sacra- 
 ment was not denied to children. Our Lord's act and words 
 in blessing little children, and requiring the disciples to suffer 
 them to come to Him and not to forbid them, is the strongest 
 testimony that could be given, short of the connection of this 
 command with the actual rite of Baptism, of His will on the 
 subject. About .\. D. 14S, Justin Martyr writes, that there 
 were in his time "many of both sexes, some sixty and some 
 seventy yeare old, who had been made disciples to Christ 
 from their infancy ; " and Irenfeus, not long after, speaks 
 distinctly of " infants and little children, and boys and young 
 men and old men,'' all being alike new born to God by Holy 
 Baptism. [A<h: Hares, ii. '22, al. 38.] St. Cyprian, writing 
 to Fidus [Ep. Ixiv.], says, " We all judge that the mercy and 
 grace of God is to be denied to none born of man ; " and the 
 Epistle is written to contr.adict the opinion of Fidus, that 
 infants ought not to be baptized until they are eight days old, 
 St. Cyijrian declaring that no infant can be too young to be 
 baptized.' St. Augustine speaks of "infants baptized in 
 Christ," ivnd says, " In babes born and not yet baptized, let 
 Adam be acknowledged ; in babes born and baptized, and 
 thereby born again, let Christ be acknowledged." "Infants, 
 too," lie writes in another pl.ice, "are carried to the Church ; 
 for if they cannot run thither on their feet, they run with the 
 feet of others, that they may be healed. ... If when infants 
 arc carried, they ,ire said to have no birth-sin at .all, .and they 
 come to Christ ; why is it not said in the Church to tliose who 
 bring them ? — 'Aw.ay with these innocents hence; they that 
 are whole need not a physician, but they tliat are sick ; Christ 
 came not to call the righteous, but sinners.' It was never so 
 said ; nay, nor ever will it be so said." [Aro. Sirm. 174 and 
 176, lien., 124 and 126, Oxf. transl.] In the primitive Office 
 for Baptism, which is noticed in the previous Introduction, 
 "infants" are distinctly mentioned ; and the twenty-seventh 
 Article of Religion testifies to the ancient practice of our own 
 
 Church, when it says, "The B.aptism of young children is in 
 any wise to be retained in'the Church, as most agreeable with 
 the institution of Chri,5t." 
 
 The necessity of Holy B.aptism to salvation is so urgent, 
 and the blessings conferred by it so great, that Infants should 
 be brought to the font as early as possible. Baptism is often 
 delayed until the mother is able to be present with her child ; 
 but however pleasing this may be to her feelings, such a 
 delay is very undesirable, for the spirit in which children are 
 brought to Baptism should be that in which our Lord vouch- 
 safed to come to Circumcision, — "I made h.aste, and delayed 
 not, to keep Thy commandments. " The Rubric at the com- 
 mencement of the Office for Private Baptism plainly shews 
 the mind of the Church on this subject: "The Curates of 
 every Parish shall often admonish the people, that they defer 
 not the B.aptism of their children longer than the first or 
 second Sunday next after their birth, or other holyday fall- 
 ing between, unless upon a great and i-easouable cause, to be 
 ajjproved by the Curate." 
 
 THE INTRODUCTORY RUBRICS. 
 Sundays, and other Holydays'] In the Primitive Church the 
 seasons of Epiphany, Easter, and Pentecost were those at 
 which Baptism was administered, except urgent necessity 
 required its administration at other times ; and the two latter 
 were the times principally used in the Western Church. The 
 third Canon of the Council of Mafon [a.d. 585] forbids Baptism 
 at any other time than Easter, meaning probably the whole 
 season between Easter Eve and Whitsuntide, and many 
 mediaeval councils repeat the injunction. One o&the Rubrics 
 i>f the .Salisbury Maiuial is as follows : " IT Solemnis baptismus 
 eelebrari solet in fiabbato ."ianclo Paxchm et in rigilia Pente- 
 cosies, et idea pueri nati infra oeto dies ante Pasch((, rel infra 
 octo dies ante Penlecostcn, debent reservari ad bajilizandum in 
 Sabbato saneto Pascha- rel in rigilia Pentecostes, si commode ct 
 sine periculo raleant reservari." From 1549 to 1661 the fol- 
 lowing Rubrical Introduction, taken from Hermann's Con- 
 sultation, stood before the (.)fficcs for Baptism, but the present 
 Rubric was substituted in the latter year ; " It appcareth by 
 ancient writers, that the Sacrament of Baptism in the old 
 time was not commonly ministered but at two times in the 
 year, at Easter and Whitsuntide; at which times it was 
 o])enly ministered in the presence of all the congregation : 
 which custom (now Ijeing grown out of use), although it can- 
 not for many considerations be well restored again, yet it is 
 thought good to follow the same as near as conveniently m.ay 
 be.' Wherefore the people are to l)c .admonished, th.at it is 
 most convenient th.at Baptism should not be ministered, but 
 upon Sundays and otlier holyd.ays, when the most number 
 of people may come together : as well for that the congrega- 
 tion there present may testify the receiving of them that be 
 newly baptized into the nundjcr of Christ's Church ; as also 
 
 ' The only one of the Fathers who cx]>rL'.ssc.s a dilTercnt opinion is 
 Tertullian. IloUling strong views as to the nni.anl.inalile iialnre of sins 
 conuiiilieil after liajitisin, lie advocated the postpoiienient I't ils adminis- 
 tration until a person was in some degree assured of reinainin;,' stcdfast in 
 the l-'aith. ITkktull. r.<i]it. xviii.J 
 
 ^ In Cranmer's answer to the Devonshire rebels, he speaks of the conse- 
 cration of the font at Kaster and Whitsuntide ns having become an nnniean- 
 ing ceremony, f.^r 'V-xccjit it wore by eliance, none were baptized, but all 
 were baptize.l liefovc." [Stiivi'k's Mcmoriuh of Cranmcr, ii. 53.'!, Keel. Hist. 
 Soc.] The cnst<.in of blessing the fonts on Easter Eve spninp out of the 
 primitive usage, which also restricted this benediction to the itishop.
 
 4o8 
 
 Putilicfe leaptism of 3lnfants. 
 
 as "well for that the Congregation there present 
 may testify the receiving of them that be newly 
 baptized into the number of Christ's Church ; as 
 also because in the Baptism of Infants every Man 
 present may be put in remembrance of his own 
 profession made to God in his Baptism. For which 
 cause also it is expedient that Baptism be minis- 
 tered in the " vulgar tongue. Nevertheless (if 
 necessity so require), Children may be baptized 
 upon any other day. 
 
 IT And note, that there shall be for every male child 
 to be baptized two Godfathers and one Godmother; 
 . and for every female, one Godfather and two 
 Godmothers. 
 
 ^ When there are Children to be baptized, the Parents 
 shall give knowledge thereof over night, or in the 
 morning before the beginning of Morning Prayer, 
 to the Curate. And then the Godfathers and 
 Godmothers, and the people with the Children, 
 must be ready at the Font, either immediately 
 after the last Lesson at Morning Prayer, or else 
 immediately after the last Lesson at Evening 
 
 rt Originally written 
 "English ' in tlie 
 MS., and altered to 
 "vulgar." 
 
 ' Sav. Ad/aciind. 
 Caieclutm. 
 
 ''In primodeferaturinfans ad valvas Ecclesiae, etinquirat 
 Saeerdos ab obstetrice, utrum sit infaus masculus 
 an femina. Deinde, si infans fuerit baptizatus 
 domi : et quo nomine vocari debeat. . . , Masculus 
 autem statuetur a dextris Sacerdotis : mulier vero 
 a sinistris. 
 
 because in the baptism of infants every man present may be 
 put in remembrance of his own profession made to God in his 
 baptism. For which cause also it is expedient that baptism 
 be ministered in the English tongue. Nevertheless (if 
 necessity so require), children ought at all times to be 
 baptized either at the Church or else at home." But the 
 tendency of the Rubrics, in later times, lias been that 
 indicated in the last note : and additional facilities were 
 offered to the people for the Public Baptism of their children 
 in Church, with the intention, probably, of discouraging lay- 
 baptisms at their own houses. 
 
 It sliould be clearly understood also that the facilities offered 
 for Public Baptism are extended to trery Sunday and Holy- 
 day by an express Canon of the Church, and do not depend 
 only on the construction to be put upon the Rubric. It is as 
 follows : — 
 
 "Canon 68. 
 " Minislers not to refuse to Christen or Bury. 
 
 "No Minister shall refuse or delay to christen any child 
 according to the form of the Book of Common Prayer that is 
 brought to the Church to him upon Sundays or Holydays, to 
 be christened, or to bury any corpse that is brought to the 
 Church or Churchyard, convenient warning being given him 
 thereof before, in such manner and form as is prescribed in 
 the said Book of Common Prayer. And if he shall refuse to 
 christen the one, or burj' the other (except the party deceased 
 were denotmced excommunicated majori cxcommunlcatloiic, 
 for some grievous and notorious crime, and no man able to 
 testify of his repentance), he shall be suspended by the Bishoj) 
 of the diocese from his ministry by the space of three months. " 
 
 In interpreting this Canon, due regard must be paid to the 
 expression, "according to the form of the Book of Common 
 Prayer," since this "form" limits the time of Baptism to 
 "after the last Lesson" at Morning or Evening Prayer, and 
 the clergyman would not be bound to baptize a child brought 
 to the Church at a later time of the Service, or when there is 
 neither Mattins nor Evensong. " Convenient warning " has 
 also been defined as being " warning of the intention to bring, " 
 and reasonably means at least the evening before, as in the 
 Rubric. 
 
 And note . . . two Godfathers and one Oodmotherl The 
 Rubric on this subject, at the end of our ancient Baptismal 
 Office, is as follows : " Non plures quam nnus vir et una 
 mulier debent accedere ad suscipiendum parvulum de sacro 
 fonte : unde plures ad hoc simul accedentes peccant faciendo 
 contra prohibitionem canonis, nisi alia fuerit eonsuetudo 
 approbata : tamen ultra tres amplius ad hoc null.atenus 
 recipiantur." Yet in a Legatino Council, held at York by 
 Hubert, Archbishop of C'antcrbury, in 1195, and in a Con- 
 stitution of Ednmnd, Archljishop of Canterbury in 1236, 
 there is a provision exactly similar to that in our present 
 Rubric : " Ad levandum vero puerum de fonte, tres ad plus 
 recipiantur ; videlicet in baptismo maris duo mares et ima 
 fcemina ; in baptismo fcemin;e, du.x" fceminte, et unus masculus ; 
 quod enim amplius est a malo est." [(iiusoN's Codex, 4,30.] 
 The primitive practice of the Church appears to have been 
 identical with that of the Eastern and the Latin Church at 
 
 present, in which only one sponsor is required, although two 
 are permitted. [Duty of Parish Priests, iii. 10 ; Cone. Trident. 
 xxiv. 2.] In the ancient English exhortation, printed at the 
 end of this Office, it will be seen that one Godfather and one 
 Godmother are named : and it may be doubted whether three 
 sponsors were ever actually required until 1661, when the pre- 
 sent Rubric was inserted by Bisliop Cosin. The twenty-ninth 
 Canon forbids parents to be sponsors for their own children, 
 and in this foUows the old Rubric: "IT Similiter pater vet 
 mater non debet proprium filium de sacro fonte lerare . . . ; " 
 but this Canon was altered by the Convocation of Canterbniy 
 in 1865 ; and although that Canon has never been received 
 by the Northern Convocation, nor ratified by the Crown, yet 
 its acceptance by the Bisliops and Clergy of the Southern 
 Province offers some ground for relaxing the prohibition in 
 practice. The change would practically reduce the number 
 of sponsors to one again, since the father and mother are 
 already responsible, in the hir/hest degree, as Christian 
 parents : but it would be well for the spirit of the ancient 
 rule to be carried out by some one who is not the parent 
 taking the baptized child from the hands of the priest who 
 has baptized it.^ 
 
 immediately after the last Lesson"] In the Primitive Church 
 it was the custom to confirm Infants as soon as they were 
 baptized, and then to administer to them a small particle of 
 the consecrated bread moistened with the consecrated wine. 
 Hence Baptism was administered (as may be seen by the 
 ancient Sacramentary of St. Gregory) immediately before the 
 celebration of the Holy Eucharist. This was probably the 
 custom also in the mediaeval C'hurch : and in Daj'e's transla- 
 tion of Archbishop Hermann's book [a.d. 1547] are the words, 
 "Our mind is that the handling of the Sacrament of Christ's 
 body and blood, called Eucharistia, may be joined with 
 Baptism, and that they which bring the Infants to Baptism 
 may use the body and blood of our Lord Jesus Clirist after 
 tlie manner and institution of the Primitive Church."- In 
 the Prayer Book of 1549 the times appointed for Baptism 
 were "either immediately afore the last Canticle at Mattins, 
 or else immediately afore the last Canticle at Evensong," as 
 by the present Rubric. 
 
 And the Priest coming to the Font} In the Prayer Rook of 
 1549 the sponsors were directed to be ready at the church 
 door, where the priest came to them, and said the first 
 part of the Service as far as the Exhortation before the 
 Interrogatories. This Rubric and benediction followed : 
 " II Tlien let the Priest tahe one of the children by the right hand, 
 the other being brought after him. And coming into the 
 Church toutarcl the font, say. The Lord vouchsafe to receive 
 you into His holy household, and to keep and govern you 
 
 1 TIio above Rubric ends: ^'nec haptizare, nisi in cxtremte neccsHtatis 
 articttlo, tunc mm bene possitnt sine prmjvdicio copula coujvgalis ipsum 
 haptizare, nisi fuerit atiti^iiii alius pra^scns qui hoc facere sciret ct vellet. 
 As inrents arc the means of transmitting oiiginal .sin to tlieir oflsprinp 
 [2 Pot. i. 4], the rea.soii of this rule is sulHciently evident. Innocent and 
 holy as tlie married state is {and 'iTiBu/xiM does not imply sin ; comp. Gal. v. 
 17], yet this should not be overlooI;ed as a reverent reason against any 
 baptism of a cliild by its father witliont extreme necessity, and a fortiori 
 against the unseemliness of such a Baptism in tlie face of tiie Church. 
 
 - This partly accounts for tlie strictness of the 29th Canon in requiring 
 that sponsors shall be communicants.
 
 lput)lick baptism of Infants. 
 
 409 
 
 Prayer, as the Curate bj' his discretion sliall 
 appoint. And the Priest coming to tlie Font 
 (which is then to be filled with pure Water), and 
 standing there shall say, Hath this Child been 
 alreadi/ baptized, or no ? If they answer, Sfo : 
 Then shall the Priest proceed as followeth. 
 
 DEARLY beloved, forasmucli as all men are 
 conceived and born in sin ; and that our 
 Saviour Christ saith, None can enter into the 
 kingdom of God, except he be regenerate and 
 born anew of Water and of the Holy Ghost ; 
 I beseech you to call upon God the Father, 
 through our Lord Jesus Christ, that of His 
 bounteous mercy He will grant to this Child that 
 thing which by nature he cannot have ; that he 
 may bo baptized with Water and the Holy 
 Ghost, and received into Christ's holy Church, 
 and be made a liveli/ member of the same. 
 
 'a Then shall the Priest say, 
 
 " Sar. Btntd,Font. 
 
 b Dayc's transl. of 
 Hertnann's CoH- 
 sttU., A.D. 1547. 
 
 " Quando fuerit fons mandandus et de pura aqua reno- 
 vandus, quod s;epe debet fieri propter aqu.'e cor- 
 ruptionem . . . 
 
 BELOVED in Christ Jesu, we hear daily 
 out of the Word of God and learn by our 
 own experience ; that all we, from the fall of 
 Adam, are conceived and born in sins. . . . 
 
 alway in the same, that you may have everlasting life. 
 Amen." This usage was dropped in 1.552. In 1661 the 
 Presbyterians wished the font to "be so placed as all the con- 
 gregation may best see and hear the whole administration ;" 
 but the Bishops replied, " The font usually stands, as it did 
 in primitive times, at or near the Church door, to signify that 
 Baptism was the entrance into the Church mystical : ' we are 
 all baptized into one body' [1 Cor. xii. 12], and the people 
 may hear well enough." A large stone font, actually filled 
 with pure water, and having a drain by which the blessed 
 water may be let off after the Baptism, is plainly contem- 
 plated by the Rubric, and is directly enjoined by the eighty- 
 first Canon. Some decorous vessel should be provided for 
 bringing the water to the font, so as to avoid the use of an 
 ordinary domestic pail or can. The ancient Salisbury 
 Rubric is instructive: "IT Freshyter autem si poterit semper 
 habcat fontem lapideum, integrum, et honestum, ail baptiziin- 
 dum : si autem tiequiverit, habeat vas conveniens ad bajHismiim 
 quod aliis nsibus nullatemis deputelur, nee extra ecclesiam 
 deportetur." ^ 
 
 THE INTRODUCTORY SERVICE. 
 
 The ancient division of the Baptismal Oflice into three parts 
 is still to be clearly traced, as will be seen from the subse- 
 quent notes and marginal references in the central column. 
 The Introductory portion answers to the Admission of a 
 Catechumen, and extends as far as the end of the Collect 
 which precedes the exhortation to the Godfathers and God- 
 mothers. 
 
 Hath this Child been already baptized, or no?] The actual 
 words of this question were substituted for the rubrical 
 direction, " The Priest shall ask whether the children be 
 baptized or no," in 1661. In Bishop Cosin's Durham Book 
 the MS. Rubric as amended by him stands, " Jnd the Priest, 
 coming to the Font, which is then to be replenixlied with jmre 
 water, and standing there, shall say, Hath this child been 
 already baptized or no ? Or if there be more. Hath any one 
 of these children? varying the Form only in those words which 
 are requisite to expi'ess a difference of the sex or nmnhcr of the 
 children. " Tlic question is one of importance, as, in the words 
 of Hooker, "iteration of Baptism once given hath been always 
 thought a manifest contemptof that ancientapostolic aphorism, 
 'One Lord, one Faith, one Baptism,' Baptism not only one 
 inasmuch as it hath everywhere the same substance, and 
 off'ereth uuto all men the same grace, but one also for that it 
 ought not to be received by any one man above once. " [Ecc. 
 Polit. V. Ixii. 4.] This is the unvarying doctrine of the 
 Church, the only diversity of opinion on the subject being in 
 respect to what constitutes true Baptism. Care should there- 
 
 1 The Puritins destroyed the fonts or removed them wherever they couM 
 do so, botli in the reifiii of Queen Elizabeth and at a later date. On 
 October 10, 1501, an Order of Council was issued enjoining " that the fonts 
 be not removed from tlie accustomed jdace : and tiiat in Parish Cliurehes 
 the Curates tal<e not upon thetn to confer IJai-tisin in basins, but in tlie 
 font customably used." In 1G43 tlie House of Commons ordered that all 
 "holy. water fonts" sliould be removed front the Churches, but so many 
 ancient fonts have survived to modern times that the order could not liavo 
 been very generally obeyed. 
 
 fore be used on both sides to secure a distinct answer to this 
 question with resjiect to every child brought to the font -. so 
 as to avoid mistakes and accident through deafness or want 
 of understanding. 
 
 If they ansmer, No :] For the course to be followed in case 
 the contrary answer " Yes " is given, see the notes at the 
 be^nning of the Olhce for Private Baptism. 
 
 Dearly beloved, forasmuch as all men] The address which 
 follows, although partly suggested by that in Archbishop 
 Hermann's Consultation, seems to have been adopted with a 
 knowledge of that in the ancient Baptismal Otiice of the 
 French Church, which is not unlikely to have been handed 
 down from the time of Polycarp and St. John. The follow- 
 ing is a translation : " Very dear Brethren, let us, in the 
 venerable Office of the present mystery, humbly pray our 
 Almighty Creator and Restorer, Who deigned to repair, 
 through grace, the glories of our nature, lost through sin, 
 that He will transfuse efficacy into these waters, and by the 
 presence of the Majesty of the Trinity, give power to effect 
 the most holy regeneration; that He will break in pieces the 
 head of the dragon upon these waters ; and that the debtors 
 being buried with Christ by Baptism, the likeness of death 
 may so take place here, that the perishing may be saved, and 
 death may only be felt in the destruction here on earth 
 tlirongh Jesus Christ." 
 
 Then shall tlie Priest say, Let us pray] There is no Rubric 
 here directing the position of the Priest or the People, In 
 the MSS. , however, there stood originally a Rubric after " Let 
 us pray," which directed, ""i {And here all the congregation 
 shall kneel. ) " This Rubric was erased, but it was retained 
 in the Service for "Baptism of such as are of riper years," 
 and it is found in Cosin's Durham Book. It does not 
 appear in the black-letter Prayer Book of 1536, having 
 evidently been overlooked by S.ancroft when copying in the 
 "Alterations" and "Additions" for the use of the King and 
 Privy Council. Although not now in the text of the Prayer 
 Book in this place, its appearance in the later Service gives 
 it authority, and defines the position of tlie people. That of 
 the clergyman has already been defined by the Rubric. " The 
 Priest coming to the Font . . . and standing there." Both are 
 confirmed by the Rubric following these two prayers, " Then 
 shall the people .':tand up, and tlie Priest shall .<:o;/." The 
 clergyman sliould not kneel at all during the administration 
 of the Sacrament of Baptism, unless at the Lord's Prayer, 
 when the Rubric, " Theyi shall be said, all Imeling," may 
 possibly include him as well as the people. His standing 
 during the former parts of the Oflice is in token tliat he is 
 the minister of God, commissioned authoritatively to give the 
 outward sign by which inward grace is conveyed. The "all- 
 kneeling " liubric was added by Bishop Cosin in 1061 ; and 
 if it includes the Priest, must be taken as intended to shew 
 that the autlioritativc act is over, and that the Minister of 
 God is now the mouthpiece of the people in oiTering up a 
 humble thanksgiving. It may be added that this thanks- 
 giving does not, as in the case of the Holy Communion, fomi 
 an essential part of the rite. In that case the Priest 
 stands as still continuing the act of Sacrifice, but here 
 the sacramental act is completed before the child leaves his 
 arms.
 
 4IO 
 
 Publick TBaptism of Infants. 
 
 Let us pray. 
 ALMIGHTY and everlasting God, Who of Thy 
 -^-^ great mercy didst save Noah and his 
 family in the ark from perishing, by water ; and 
 also didst safely lead the children of Israel Thy 
 j)eople through the Eed Sea, figuring thereby 
 Thy holy Baptism ; and by the Baptism of Thy 
 well-beloved Son Jesus Cheist, in the river 
 Jordan, didst sanctify Water to the mystical 
 washing away of sin ; We beseech Thee, for 
 Thine infinite mercies, that Thou wilt mercifully 
 look upon this Child; wash him and sanctify 
 him with the Holy Ghost ; that he, being 
 delivered from Thy wrath, may be received into 
 the ark of Christ's Church ; and lieing stedfast 
 in faith, joyful through hope, and rooted in 
 * charity, may so pass the waves of this trouble- 
 some world, that finally he may come to the 
 land of everlasting life, there to reign with Thee 
 world without end ; through Jesus Christ our 
 Lord. Amen, 
 
 ALMIGHTY and immortal God, the Aid of aU 
 -LX. that need, the Helper of all that flee to 
 Thee for succour, the Life of them that believe, 
 and the Eesurrection of the dead ; We call upon 
 Thee for this Infant, that he, coming to Thy 
 holy Baptism, may receive remission of his sins 
 by spiritual regeneration. Eeceive him, Lord, 
 as Thou hast promised by Thy well-beloved Son, 
 saying. Ask, and ye shall have ; seek, and ye 
 shall find ; knock, and it shall be opened unto 
 you : So give now unto us that ask ; let us that 
 seek find ; open the gate unto us that knock ; 
 that this Infant may enjoy the everlasting bene- 
 diction of Thy heavenly washing, and may come 
 to the eternal kingdom which Thou hast promised 
 by Christ our Lord. Amen. 
 
 a D.lye's transl. of 
 Hermann's Cotl- 
 stilt., A.D. 1547. 
 
 fr Iiivenit eos fortes 
 in fide, longanimes 
 in spe. fundatos in 
 ditectione, patien- 
 tissimus in paupcr- 
 tate, [Fiit. A'.i//, 
 in Chron. Foutt- 
 iains, twelfth cen- 
 tury.] 
 
 c S.'G. Ad/Mimd. 
 Cauchum. Greg. 
 Mur. ii. 155. 
 
 e itaqne, ^. 
 
 / Per Cluistum Do- 
 ininum, ^. 
 
 •'Let US iiray. 
 
 FUKTHER, Almighty God, Which in old time 
 didst destroy the wicked world with the 
 flood, according to Thy terrible judgement, and 
 didst preserve oidy the family of godly Noah, 
 eight souls, of Thy imspeakable mercy : and 
 Which also didst drown in the Ked Sea obstinate 
 Pharaoh the king of the Egyptians, with all his 
 army and warlike power, and causedst Thy people 
 of Israel to pass over with dry feet, and wouldest 
 shadow in them holy Baptism the laver of regene- 
 ration. Furthermore, Which didst consecrate 
 Jordan with the Baptism of Thy Son Christ 
 Jesu, and other waters to holy dipping, and 
 washing of sins ; we pray Thee for Thy exceeding 
 mercy look favourably upon this infant, give 
 him true faith and Thy Holy Spirit, that what- 
 soever filth he hath taken of Adam, it may be 
 drowned, and be put away by this holy flood, 
 that being separated from the number of the 
 ungodly, he may be kept safe in the holy ark of 
 the Church, and may confess and sanctify Thy 
 Name with a lusty and fervent spirit, and serve 
 Thy Kingdom with constant trust, and sure hope, 
 that at length he may attain to the promises of 
 eternal life with all the godly. Amen. 
 
 ■^"P^EUS, immortale pra'sidium omnium postu- 
 -L^ lantium, liberatio supplicum, pax rogan- 
 tiiim, vita credentium, resurrectio mortuorum : 
 Te invoco'' super hunc famulnm Tuum N. qui 
 Baptism! Tni donum petens, seternam consequi 
 gratiam spirituali regeneratione desiderat. Accipe 
 eum, DoMiNE : et quia dignatus es dicere, petite ac 
 accipietis, quierite et invenietis, pulsate et aperie- 
 tur vobis, petenti' prremium porrige et januam 
 pande pulsanti : ut reternam ccelestis lavacri 
 benedictionem consecutus, promissa Tui muneris 
 regna percipiat. ^Qui vivis et regnas cum Deo 
 Patre in unitate Spiritus Sancti Deus, per 
 omnia ssecula saeculorum. Amen. 
 
 Almiijhty and everlastin'j God, WIio\ This ijrayer is not 
 derived from the old Office of the P^nglisli Cliurch, \mt is pi-o- 
 bably of great antiquity. Luther translated it into German 
 from the ancient Latin in 152.3, and it appears ag;iin in his 
 revised "Baptismal Book" of 1524. From thence it was 
 transferred to the Nuremberg Office, and appears in the 
 Oonsultation of Archbishop Hermann in 1545. The latter 
 was translated into English in 1547, and the prayer as it 
 stands iu the Prayer Book of 1549 is almost identical witli 
 this translation, as given above. 
 
 didst save, Noah . . . bi/ loater] The type of the deluge was 
 used in two senses in the original, as will be seen above : 
 first, indicating water as a means of destroying evil ; and, 
 secondly, as a means of salvation. The first sense was 
 eliminated from the prayer in 1552, as also was the similar 
 passage which spoke of the destruction of Pharaoh : and iu 
 its present form the idea of "saving by water" is more 
 strongly expressed than it w:is previously by "whom. . . Thou 
 didst save in tlie ark. " Yet the original twofold souse is to 
 be found in the (ielasian Office for Baptism : " \Mio, wash- 
 ing away the sins of the world by water, didst in the very out- 
 pourings of the deluge stamp a figure of regeneration ; so that 
 through the mystery of one and the same element, there was 
 both an end put to sins, and a source of excellence." The 
 Baptism of the world by tlie deluge to the cleansing away 
 of its iniquity, and the regenerating it for a new life, is a 
 favourite idea with the ancient f atliers. ' 
 
 1 PusEV's Scriptural VUws o/BajHism, y02, n. 
 
 dkht sancti/;/ Water] Every ancient Baptismal Ofiice con- 
 tains this reference to the etlect of our Lord's Baptism in 
 sanctifying the element of water, and yet it is remarkable 
 that no such doctrine is to be found in Holy Scripture. It is 
 one of those venerable religious impressions which pervade 
 tlie whole Church of Christ, and which, at the same time, 
 cannot be traced up to their origin." The words were 
 olijected to by the Presbyterians at the Savoy Conference, 
 but happily the Bishops retained them, with the explanation 
 that the Baptism of Christ was " dedicatio baptismi." Com- 
 pare this Prayer witli tliat in the Baptism of Adults. 
 
 The signing with the Cross which now follows the act of 
 Baptism, took place here in the Prayer Book of 1549, the 
 words used being, "A'" (the child having been named by the 
 sponsors), "Receive the sign of the holy cross, both in thy 
 forehead and in thy breast, in token that thou shalt not be 
 ashamed ..." etc, 
 
 Almhjlitij and immortal God, the Aid] This is from the 
 ancient Offices, where, and in the Prayer Book of 1549, it was 
 associated with the Exorcism. In the Salis1>ury ilauual the 
 prayer is addressed to God the Son ; in that of York, as in the 
 English Ser\'ice, to God the Father. 
 
 It was followed in the first Prayer Book by the Exorcism, 
 which stood in this form : — 
 
 "IT Then let the Priest, loolcing vjionthe children, sny, 
 "I command thee, unclean spirit, in the Name of the Father, 
 
 - The BenediL-tioD of tlie Waters of the Neva in the Russian Church is 
 connected with this tradition.
 
 ll^utJlicfe TBaptigm of :|nfants. 
 
 411 
 
 T Then shall the people stand up, and the Priest 
 shall say, 
 
 Hear the words of the Gospel, written by Saint 
 Marl; in the tenth Chapter, at the thirteenth 
 Verse. 
 
 'rpHEY brought young chiitlreu to Christ, that 
 -L He should touch them : and His disciples 
 rebuked those that brought them. But when 
 Jesus saw it, He was much displeased, and said 
 unto them, Suffer the little children to come 
 unto Me, and forbid them not : for of such is the 
 Kingdom of God. Verily I say unto you, Who- 
 soever shall not receive the Kingdom of God as 
 a little child, he shall not enter therein. And 
 He took them up in His arms, put His hands 
 upon them, and blessed them. 
 
 ^ After the Gospel is read, the Minister shall make 
 this brief exhortation upon the words of the 
 Gospel. 
 
 BELOVED, ye hear in this Go.spel the words 
 of our Saviour Christ, that He com- 
 manded the children to be brought unto Him ; 
 how He blamed those that would have kept 
 them from Him ; how He exhortcth all men to 
 follow their innocency. Ye perceive how by 
 His outward gesture and deed He declared His 
 good will toward them ; for He embraced them 
 in His arms, He laid His hands upon them, and 
 blessed them. Doubt ye not therefore, but 
 earnestly believe, that He will likewise favour- 
 ably receive this present Infant ; that He will 
 embrace him with the arms of His mercy ; that 
 He will give unto him the blessing of eternal 
 life, and make Itim partaker of His everlasting 
 kingdom. Wherefore we being thus persuaded 
 of the good will of our heavenly Father towards 
 this Infant, declared by His Son .Jesus Christ ; 
 and nothing doubting but that He favourably 
 '' alloweth this charitable work of ours in bring- 
 
 « Sav. Ad/acitnd. 
 Cattchum. 
 
 * S. ^. Roman. 
 Matt. 19. 13-15. 
 
 Eastern, Ep, 
 
 Rom. 6. 3-11. Gosp. 
 Matt. 28. i6-ro. 
 
 r Dayc's traiisl. of 
 Nermann's Con- 
 sult., A.D. 1547. 
 
 fi Orijjnally altered 
 ill MS. to "accept, 
 clh," but restored 
 to its old form. 
 
 His dictis, dieat sacerdos, 
 
 "DoMiNUS vobiscum. liesp. Et cum spiritu 
 tuo. Sequentia sancti Evangelii secundum 
 Matthajum. Resp. Gloria Tibi, Domine. 
 
 'Believe these words and this deed of our LoKD 
 Jesus Christ upon them, and doubt not but 
 that He will so receive your children also, and 
 embrace them with the arms of His mercy, and 
 give them the blessing of eternal life, and the 
 everlasting communion of the Kingdom of God. 
 The same Lord and our Saviour Jesus Christ 
 confirm and increase this your faith. Amen. 
 
 of the Son, and of the Holy Ghost, that thou come out and 
 depart from these infants, whom our Lord Jesus Christ hath 
 vouchsafed to call to His holy Baptism, to be niade members 
 of His body, and of His holy congregation. Therefore, thou 
 cursed .spirit, remember thy sentence, remember thy judge- 
 ment, remendjcr the ilay to be at hand wlicrcin thou shalt 
 burn in fire everlasting, preparetl for thee and thy angels. 
 Ami presume not hereafter to exercise any tyranny towards 
 these infants, whom Glirist h.ath bought wiili His precious 
 blood, anil by this His lioly Baptism calletli to be of His 
 llork. ■• 
 
 This was founded on the ancient Exorcism, but was not 
 quite identical with it in the latter part. Both it, and the 
 Uominus \'oljiscuni which followed it, were left out in the 
 revision of ],">.")'2. Tiie Exorcism acenis to have been expunged 
 in deference to the criticism of Biicer, who thonglit that it 
 pointed to an actu.al possession of all luibaptizcd persons, 
 similar to the cases of possession recorded in the Gospel. It 
 was an usage derived from the Primitive C'luirdi, and shewed 
 a more sensitive appreciation of tlie actual power and presence 
 of tlie Evil One than tlie half-sceptical Germanism of Bucer 
 could understand ; but it can hartUy be regretted that it is 
 not in our present Ollicc. 
 
 Hear the icords of (lie GoitpeJ] TIio practice of former days 
 at the reading of the Gospel in the Baptismal Office appears 
 to have been identical witli that used at the same rite in the 
 Communion Service, for Bishop C'osin inserted the following 
 in his Prayer Book prepared for tlic Revision of KiBl. Before 
 the Gospel, "Here the juople sliiill stand up and saij. Glory 
 be to Thee, Lord : " and after the Gospel, " So endeth tlio 
 Holy Gospel. Answer. Th.anks be to Thee, Lord." In the 
 ancient Oftices these versicles were sometimes inserted, and 
 
 in some cases (as in our modern one) left out. Reverence 
 and analogy both suggest their use. 
 
 The parallel passage from St. Matthew's Gospel was used 
 in some Baptismal Otiices (as in those of Beauvais and Kemire- 
 mont) [Martene, de Anlii/. Eec. i. 43] as long as eight 
 hundred years ago, and is probably of as ancient a tbate in our 
 own Office, although not traceable in the Sacramentaries of 
 the Primitive Clnirch. It was changed for the present 
 tiospel from St. Mark in 1541), perhaps for the sake of the 
 emphatic words of our Lord with which the passage concludes 
 in that Evangelist, and which were a Divine witness against 
 the Anabaptist heresy that infested the Churches of Europe 
 at the time of the Reformation. It was also appointed in 
 Hermann's Consultation. 
 
 Beloved, ye hear in thlt Gospel] This address, or short 
 homily, was first inserted in 1549, and was evidently founded 
 on that in the Cologne book. In its original form [lo4!)] it 
 ended, ".and s.ay the pnaycr which tlie Lord Himself taught. 
 And in declaration of our faith, let us also recite the articles 
 contained in our Creed. " The Lord's Prayer and the Creed 
 were then said (according to the .ancient custom) by "the 
 Minister, godfathers, godmothers, anil people present," before 
 the prayer which now immediately follows the Exhortation. 
 This recitation of the Lord's I'rayer anil Creed was made by 
 all, on their own behalf, and was (juite independent of the 
 intcrrog.atory Creed which is recited by the Priest and 
 replied to by the sponsors on behalf of tlie child to be 
 baptized. It is .singidar tli.-it, although the Lord's Priiyer 
 h.os been removed from this place in this Office, it is rct.ained 
 in the parallel one for publicly receiving a privately baptized 
 child. 
 
 alloineth] An old word for "approves and accepts," i.e.
 
 412 
 
 PutJlicfe T5apti,5m of 31nfants. 
 
 ing tills Infitnt to His holy Baptism ; let us faith- 
 fully and devoutly give thauks uuto liim, and 
 say, 
 
 ALTkriGHTY and everlasting God, heavenly 
 -L\. Father, we give Thee humble thanks, 
 for that Thou hast vouchsafed to call us to the 
 knowledge of Thy grace, aud faith in Thee : 
 Increase this knowledge, and confirm this faith 
 in us evermore. Give Thy Holy Spieit to this 
 Infant, that he may be born again, and be made 
 an heir of everlasting salvation ; through our 
 Lord Jesus Christ, Who liveth and reigneth 
 with Thee and the Holy Spirit, now and for 
 ever. Amen. 
 
 IT Theu shall the Priest speak unto the Godfathers 
 and Godmothers on this wise. 
 
 DEARLY beloved, ye have brought this Child 
 here to be baptized, ye have prayed that 
 our Lord Jesus Christ would vouchsafe to 
 receive liim, to release liim of Ids sins, to 
 sanctify him with the Holt Ghost, to give him 
 the Kingdom of Heaven, and everlasting life. 
 Ye have heard also that our Lord Jesus Christ 
 hath promised in His Gospel to grant all these 
 things that ye have prayed for : which promise 
 He, for His part, will most surely keep and per- 
 form. Wherefore, after this promise made by 
 Christ, this Infant must also faithfully, for his 
 part, promise by you that are his sureties, (until 
 he come of age to take it upon Idmself,) that he 
 will renounce the devil and all his works, and 
 constantly believe God's holy Word, and obedi- 
 ently keep His commandments. 
 
 fr D.lye'; 
 l:ermn, 
 suU., A. 
 
 i transl. of 
 ■nt's Coll- 
 u- 1547- 
 
 6 Daye's transl. nf 
 Hermann's Cou- 
 still,. A.D. 1547. 
 
 "AL^IIGHTY and everlasting God, heavenly 
 -lA- Father, we give Thee eternal thanks, 
 that Thou hast vouchsafed to call us to this 
 knowledge of Thy grace, and faith towards Thee. 
 Encrease and confirm this faith in us evermore. 
 Give Thy Holy Spirit to this infant, that he may 
 be born again, and be made heir of everlasting 
 salvation, which of Thy grace and mercy Thou 
 hast promised to Thy holy Church, to old men 
 and to children, through our Lord Jesus Christ, 
 Which liveth and reigneth with Thee now and 
 for ever. Amen. 
 
 BELOVED in Christ, yesterday by the grace 
 of God we heard how exceeding and un- 
 speakable mercy is exhibited in Baptism. Ye 
 have renounced Satan and the world, ye have 
 confessed the faith of Christ, and ye have pro- 
 mised obedience to Christ, and the congregation, 
 and ye have required of God the Father that 
 for His Son's sake our Lord Jesus Christ, He 
 wiU deliver these infants from the kingdom of 
 darkness, and settle them in the Kingdom of His 
 beloved Son. You must remember these things, 
 and doubt nothing but that we shall receive all 
 these things that we require if we believe . . . 
 
 "indorses." \Gomp. Luke xi. 48, where the original word 
 (Ti'cei'OOKfire fixes the sense.] 
 
 Almitjldij and everlastimj God] The Collect which follows 
 the Exhortation is not from the ancient Offices of the English 
 Church, but is taken from the Cologne Book of Archbishop 
 Hermann. It may have been taken into that book, like the 
 first prayer in the Office, from ancient German rituals. The 
 first half of it is on behalf of the congregation, and is plainly 
 inserted with reference to the Creed which originally preceded 
 it : tlie latter is a prayer on behalf of the child to be baptized, 
 in which the Church beseeches God that it may be made 
 partaker by baptismal regeneration of the inheritance of 
 "everlasting salvation." The words of the Latin in Her- 
 mann's original are, "Da huic infanti Spiritum Sanctum 
 Tuum quo regeneretur, et haeres fiat oeternse salutis." They 
 must not be taken as referring to any expected indwelling of 
 the non-incarnate God, the Holy Ghost, in the individual, 
 but to the operation upon the individual of tliat Third Person 
 in the Blessed Trinity, Who ever indwells in the Chux'ch as 
 a corporate body, according to the promise of oxir Lord. The 
 pi-ayer has some analogy with the Invocation of the Holy 
 Ghost winch is found in ancient Euchai'istic Liturgies, the 
 Person being, of course, substituted for the Elements. 
 
 It is a common practice for the congregation to repeat this 
 Collect after the Minister. Perhaps the custom has some 
 connection with the recitation of the Creed, by which it was 
 (as has been shewn) preceded until 1552. But a Rubric stood 
 before it in the first book of Edward VI., " The Priest sihall 
 add also this prayer," aud there is nothing in the present 
 Rubric, or in the printing of the several clauses, to indicate 
 that it should be said by any one except the Priest. 
 
 Immediately after this Collect, according to the Office of 
 1549, the priest took the child (or one of the children) to be 
 baptized by the hand, and went from the church door (where 
 all the preceding parts of the Service had been performed) 
 towards tlie font, saying, "The Lord vouchsafe to receive 
 you into His holy household, and to keep and govern you 
 alway in the same, that j'ou may have everlasting life. 
 
 Amen. " This ancient custom seems originally to have been 
 instituted with reference to adult catechumens, the leading 
 of an infant by the hand which was being carried in its god- 
 motlier's arms being clearly an adaptation, and not a very 
 significant one, of an usage Ai'hich was highly significant in the 
 case of a grown-up person. As the service for the admission 
 of the catechumen ceased now to be separate from that for 
 his Baptism, and as the Baptismal Office was now intended 
 primarily for infants, though in primitive times intended 
 primarily for adults who had been Jews or Heathens, 
 the abolition of the practice appears to be not unreasonable : 
 and the less so as it is substantiaUy continued in the Baptism 
 of Adults. 
 
 The introductory part of the Office, answering to the 
 pi'imitive and medifeval ' ' Ordo ad faciendum Catechumenum," 
 now ends with this Collect. 
 
 THE BAPTISMAL VOWS. 
 
 With the Exhortation to the Sponsors the actual "Eitus 
 Baptizandi " begins, as it began in the ancient Offices ; but it 
 is now intermingled with the Benediction of tlie Font ; the 
 chrism [anointing] aud the chrisom [baptismal robe], with 
 the lighted taper [symbol of the lamps of the ten virgins], 
 are omitted, and a thanksgiving, -n-ith the Lord's Prayer, is 
 added. 
 
 Tlie earliest Christian writings, and even the Holy Scrip- 
 tures, siicw that some form of interrogation alwaj's preceded 
 Baptism. When the eunuch desired baptism from Philip the 
 Deacon, the latter said, "It thou believest with all thine 
 heart, thou mayest. And he answered and said, I believe 
 that Jesus Christ is the Son of God." [Acts viii. 37.] It has 
 also been believed by many sound interpreters that St. 
 Paul's words to Tiraotliy, " Figlit tlie good fight of faith, lay 
 hold on eternal life, whereunto thou art also called, and hast 
 professed a good profession before many witnesses " [1 Tim. 
 vi. 12], refer to this custom. TertuUian speaks of the renun- 
 ciation of Satan, and the declaration of belief, as part of the
 
 IPufilick IBaptism of Jnfants. 
 
 413 
 
 I demand therefore, 
 
 DOST thou, .in the name of this Child, 
 renounce the devil and aU his works, the 
 vain pomp and glory of the world, with all covet- 
 ous desires of the same, and the carnal desires of 
 the flesh, so that thou wUt not follow, nor be led 
 by them ' 
 
 IT Answer. 
 
 I renounce them all. 
 
 IT Minister. 
 
 DOST thou believe in God the Father 
 Almighty, Maker of heaven and earth ? 
 
 And in Jesus Christ His only-begotten Son 
 our Lord ? And that He was conceived by the 
 Holy Ghost ; born of the Virgin Mary ; that He 
 suffered under Pontius Pilate, was crucified, dead, 
 and buried ; that He went down into hell, and 
 also did rise again the third day ; that He as- 
 cended into heaven, and sittetli at the right hand 
 of God the Father Almighty ; and from thence 
 shall come again at the end of the world, to 
 judge the quick and the dead l 
 
 And dost thou believe in the Holy Ghost ; the 
 holy Catholick Church ; the Communion of 
 Saints ; the Remission of sins ; the Resurrection 
 of the flesh ;■ and everlasting life after death ? 
 
 II Answer. 
 All this I stedfastly believe. 
 
 IT Minister. 
 "TTT'ILT thou be baptized in this faith 1 
 
 IT Answer. 
 That is my desire. 
 
 <* 5. S- RitusBaf- 
 tizandi. 
 
 * S.10. RitusBap- 
 tisa}tdi. Grep. 
 Gel.is. 
 
 "&. Greg. 
 
 "Item Sacerdos dicat. 
 
 N. Abrenuncias Sathanse. Sespondeant compatrini 
 et commatrincn, Abrenuncio. Ileni Sacerdos. Et 
 omnibus operibus ejus. 'Sj. Abrenuncio. Item 
 Sacerdos. Et omnibus pompis ejus. I^. Abre- 
 nuncio. 
 
 *Item Sacerdos. 
 N. Credis in Dehm Patrem omnipotentem, Crea- 
 torem c«li et terras 1 
 
 Respondeant : Credo. 
 
 'Item Sacerdos : Credis et in Jesum Christum 
 FiLiUM Ejus unicum Domintjm nostrum, natum 
 et passum ? 
 
 Respondeant : Credo. 
 
 Item Sacerdos: Credis et in Spiritum Sanc- 
 tum, sanctam Ecclesiam Catholicam, Sanctorum 
 communionem, remissionem peccatorum, carnis 
 resurrectionem, et vitam Kternam post mortem i 
 Respiondeanl : Credo. 
 
 TUNG interrorjet Sacerdos nomen infantis dicens : 
 Quid petis ? Respondeant : Baptismum. Item 
 Sacerdos : Vis baptizari *? Resjiondeant : Volo. 
 
 ceremony for making catechumens. [De Coron. iii.] St. 
 Cyprian says [Eji. Ixx, 2], "The very interrogatory which is 
 put ill Baptism is a witness of the truth ; '' aud from his time 
 forward some form or other of interrogation and of Baptismal 
 Vow is frequently alluded to by the Fathers. In the earliest 
 extaut Baptismal Liturgy, that of Gelasius aud Gregory, the 
 interrogatories are identical with those of the Salisbury 
 Manual as printed above ; and as those now in use are sub- 
 stantially the same, it may be reasonably considered that tlie 
 modern form represents that which was in use in the Primi- 
 tive, and perhaps in the Apostolic Church. 
 
 § The Vow of Renunciation. 
 
 The form of renunciation is ref en'ed to by TertuUian in 
 these words : " We do in the Church testify, under the hand 
 of a chief minister, that we renounce the devil and his pomp 
 and his augels." St. Basil [de Sp. S. xxvii.] speaks of the 
 same renunciation as one of the unwritten traditions and 
 customs of the Church. St. Cyril of Jerusalem gives the 
 form as, " I renounce thee, Satan, and all thy works, and 
 all thy pomp,' and all thy service;" and he says that while 
 the renunciation was being uttered the catechunieu stood 
 facing the West, as "the region of sensible darkness," and 
 stretched out the arm as though actually speaking to the 
 Evil One. The ancient Roman form is that of Gelasius and 
 Gregory. The form of the Eastern Chureli is, "Dost thou 
 renounce Satan, and all his works, and all his angels, and all 
 his service, and all his pomp? Answer. I renounce them:" 
 the renunciation being made three times, which seems to 
 
 1 " Pomp " comes from rofAVh^ pompa, and iiiealis strictly a religious pro- 
 cession. The ancient form of the renunciation carries us liack to the 
 primitive days of Christianity, when all pnl'lie games and shows among 
 the Greeks and Romans were connected witli idolatrous and Satanic cere- 
 monies. In its later form the " jjomp" is connected with the world ; and 
 Shakespeare seems to have had the Baptismal vow in \iew when lie put 
 into Wolsey's mouth the words, "Vain ptmip and glory of this world, I 
 hate ye." [Henry VIII. iii. 2.] The word was also used for masques. 
 
 have been the ancient practice. The original English form 
 also contained three renunciations, being as follows : — 
 
 " N. Dost thou forsake the devil and all his works? 
 
 "Answer. I forsake them all. 
 
 ' ' Minister. Dost thou forsake the vain pomp . . . desires of 
 the same ? 
 
 " Ansioer. I forsake them all. 
 
 "Minister. Dost thou forsake the carnal desires , . . nor 
 be led by them ? , 
 
 "Answer. I forsake them.' 
 These were combined iuto one question and one answer in 
 the revision of 1552, and continued in that form with the 
 addition, "in the name of this Child," and the word 
 " forsake " altered to "renounce " in IGGl, the changes being 
 made by Bishop Cosin." 
 
 § The Voxu of Belief. 
 
 The profession of faith is founded on our Loixl's words in 
 Matt, xxviii. 19 ; and from the case of the eunuch in Acts 
 viii. 37, it appears to have been required from the very first. 
 It seems also to be required by our Lord's words, " He that 
 believeth and is baptized " [Mark xvi. IG]: for as belief must 
 necessarily, in adults, precede Baptism, so some confession of 
 what is believed seems necessary as an outward evidence of 
 belief. The object, however, is not that each person should 
 declare his own private belief, but that he should assent to 
 that of the Church. TertuUian [de Coron. iii.] speaks of such 
 a confession being made in his time, "pledgin" ourselves 
 to something more tlian the Lord hath prescribed in the 
 Gospel ; " that is, to a fuller Creed than the confession of 
 belief in the Three Persons of the Blessed Trinity. Such a 
 confession is extant in the case of Palmatius, who was bap- 
 tized about A.D. 220, a few years after TertuUian wrote. It 
 
 2 See other forms of the renunciations, and of the Baptismal OIllco at 
 large, in Asskmak. C<xi, Lilurg. i. 17^, ii. 211; aud iu Neale's Hist. Eastern, 
 Church, ii. 915.
 
 414 
 
 IpufaUck TBaptlsm of 3lnfants. 
 
 IT Minister. 
 "TTTILT thou then obediently keep God's holy 
 VV will and commandments, and walk in the 
 same all the days of thy life 1 
 
 1[ Answer. 
 
 I will. 
 
 If Then shall tlie Priest say, 
 
 O MERCIFUL C4oD, grant that the old Adam 
 in this Child may be so buried, that the 
 new man may be raised up in him. Amen. 
 
 Grant that all carnal afi'ectioiis may die in him. 
 and that all things belonging to the Spirit may 
 live and grow in him. Amen. 
 
 Grant that he may have power and strength to 
 have victory, and to triumph against the devil, 
 the world, and the flesh. Amen. 
 
 Grant tli:it whosoever is here dedicated to Thee 
 by our office and ministry, may also be endued 
 with heavenly virtues, and everlastingly re- 
 
 ■1 Mozarabic. Bened. 
 lant. 
 
 "TTPIAT locus iste dignus, in quem Spikitus 
 J- Sanctus influat : Amea Sep^iatur hie 
 illic Adam vetus, resurgat novus : Amen. 
 
 Moriatur hie omne quod carnis est ; resurgat 
 omne quod est spiritus : Amen. 
 
 Quicunque hie renunciant diabolo ; da eis 
 triuuiphare de mundo : Amen. Quicunque in hoc 
 loco confessus fuerit, Tu eum recognoscas in 
 regno : Amen. 
 
 Ut per ministerium nostrum Tibi consecratus, 
 asternis ad Te virtutibus asternis pra;miis conse- 
 
 is as follows: " Credis, ex toto cordc, in Deum Patrem 
 Omniijotenteni, Factorem omnium visibilium et iuvisibilium? 
 Respondit Palmatius. Credo. Et in Jesum Cliristum, Filium 
 ejus ? M ail, Credo. Qui natus est de Spiritu Saucto ex 
 Maria Virgine ? Palmatius respondit, Credo. Et in Spiritum 
 Sanctum : Sanctain Ecclesiam Catliolicam : Kemissionem 
 peccatorum : et carnis resurrectioiiem ? iY exdamavit cum 
 laclirijmis Palmatius, dicens. Credo, Domine. " ^ St. Cyprian, 
 in his seventieth and seventy-sixth Epistles, gives part of a 
 similar creed, and otliers are extant which were used at the 
 baptism of various persons in the tliird and fourtli century ; 
 this being, in fact, the earliest use of the Apostles' Creed.'- 
 St. Cyril ICatech. Lrrt. xix. 9] states that this profession of 
 faith was made towards the East. 
 
 In our first English Office the three divisions of the Creed 
 formed three separate questions, to each of which the answer 
 "I believe" was given. They were put together under one 
 question and answer in 1552, and were retained in that form 
 in 1661, although Bishop Cosin wished to restore the old 
 custom, and noted it accordingly in his revised book. The 
 <luestiou, " Wilt thou be baptized in this faith ?" represents 
 the two questions, "What dost thou desire? "and, "Wilt 
 thou l:ie baptized ? " of the old Office : which were altered to 
 the present form in 1552. 
 
 § The Voio of Obedience. 
 
 This is not represented in tlie Primitive Offices of Baptism 
 of the Sacramentaries, nor in tliat of the English Church 
 before 1061. It first appears in Bishop Cosin's M.S. annota- 
 tions, the question beginning, " Dost tliou promise that thou 
 wilt obediently . . . ?" and the answer being, "I do pro- 
 mise. " But it appears probable from Justin Martyr [Apol. i. 
 Gl] tliat a declaration of a similar kind was used in very 
 ancient times in the Eastern Church. 
 
 All the interrogatories were formerly addressed to the child 
 witliout any modifying expression, although they were, of 
 course, intended to be answered by the sponsors, according 
 to the Sarum Rubric, " Respondeant compatrini et eonima- 
 trinio." Among the fine-drawn objections, however, of Bucer 
 in 1549, this was the subject of one ; and t)ie Presbyterians 
 of l(i61 objected to the answers being made in the name of 
 tlie child at all. In Bishop Cosin's book there is written, 
 " Dost thou, in the name of this child," and the alteration was 
 adopted : but the Revisers refused to go further. Bishop 
 Cosin also altered the Rubric which precedes the interroga- 
 tories into this form : " H Tlien shall the Priest demand of 
 the godfathers and goduiotliers of every several child to be 
 bajitized, these questions following." Where many children 
 are to be baptized, it would be almost impossible to repeat 
 tlie questions in the case of every several child : and it may 
 be considered sutficient, if care is taken, by tone, gesture (and 
 repetition, wliere necessary), that the sponsors of every child 
 really make the answers which are appointed. An answer for 
 each child is that which is required, and this may be secured 
 even when the interrogatories are put only once to the whole 
 
 1 Heurtley's Harmonia .Symholira, i'. "0 >. 
 
 - The Eastern Church uses the Nicene Crceil at T^.iptisni. 
 
 body of sponsors. It must at the same time be remarked, 
 that in making these answers the sponsors are simply the 
 mouthpiece of the child, and do not incur any responsibility 
 on their own account in consequence, either as regards the 
 child or themselves. Yet as each godfather and godmother 
 makes them, they can hardly fail to have a keen conscious- 
 ness of the fact that these very replies were once made ou 
 tlieir own behalf ; and the thought may well arise. How 
 have the vows thus made been kept in subsequent years ? 
 "Baptism doth re-present unto us our own profession." 
 
 THE BENEDICTION OF THE WATER. 
 
 Although the element of water was sanctified to a sacra- 
 meutal purpose by our Blessed Lord when He was baptized 
 in it Himself, it has ever been the practice of tlie Church 
 to use a form of benediction upon that portion of water 
 which was to be set apart for the administration of Baptism. 
 From the words of Tertullian it would even seem that such a 
 form was used over running streams ; for after saying that 
 there is no dilTerence wliether a man is baptized in the sea, in 
 a pool, in a lake, in a river, or in a fountain, he adds that 
 "all waters, from the ancient privilege of their origin, obtain, 
 after prayer to God, the sacrament of sanctification." [Pic 
 Baptism, iv.] St. Cyjirian writes to Januarius in the year 
 255, "The water must first be cleansed and sanctified by the 
 priest,^ tliat it may be able, by Baptism therein, to wash 
 away the sins of the baptized." [Ep. Ixx. ] St. Cyril of 
 Jerusalem taught his candidates for Baptism in similar wcrds : 
 "Regard not the sacred laver as simple water, reg.ird rather 
 the spiritual grace given with the water . . . plain water, 
 after the invocation of the Holy Ghost, and of Christ, and of 
 the Father, gains a sanctifying power." [Catech. Leet. iii. 3.] 
 In the treatise on the Sacraments, attributed to St. Ambrose, 
 the author writes, "When the priest first comes to the 
 baptisteiy, he exorcises the creature of water, and afterwards 
 makes an invocation and oft'ers a prayer, that the font may 
 be sanctified f<n- the presence of the Eternal Trinity. " In the 
 Apostolical Constitutions, and in the Sacramentaries of 
 Gelasius and St. Gregory, the actual form of benediction is 
 given ; and the ceremonies by which it was accompanied are 
 indicated in the previous Introduction to this Office. The 
 ancient " Benedictio Fontis " of the Church of England was 
 of a similar character to that of tlie CJregorian Sacramcntary. 
 
 In all these cases the Benediction of the water was a cere- 
 mony separate from, or at least not necessarily performed at 
 the same time with, the administration of Baptism. The 
 special times of its performance were Easter Eve and Whit- 
 sun Eve : and in the early Churcli the Bishop -was the officiat- 
 ing minister. The impurity of water which has been kept 
 for a long time rendered a more frequent benediction necessary 
 when Baptisms came to be administered on any Sunday or 
 Holyday ; and as there was no essential neCLSsity for the 
 presence of a bishop, the rite was eventually performed by the 
 priest, from time to time, whenever the water was changed. 
 
 3 iSaccrdos, used in an inchisive sense, as we use " luinis'ter ; " the Bishop 
 lieing then the minister of this rite.
 
 PutJiicfe ^Baptism of 31nfant.s. 
 
 415 
 
 warded, tlirough Thy mercy, O Blessed Lord 
 God, Who dost live and govern all things, world 
 without end. Ajnen. 
 
 ALMIGHTY, everliving God, Whose most 
 -^-J^ dearly beloved Son Jesus Cheist, for 
 the forgiveness of our sins, did shed out of His 
 most precious side both water and blood, and 
 gave commandment to His disciples, that they 
 should go teach all nations, and baptize them In 
 the Name of the Father, and of the Son, and 
 of the Holy Ghost ; Regard, we beseech Thee, 
 the supplications of Thy congregation : sanctify 
 'THIS WATER to the mystical washing away 
 of sin ; and grant that this Child, now to be bap- 
 tized therein, may receive the fulness of Thy 
 grace, and ever remain in the number of Thy 
 faithful and elect children; through Jesus Christ 
 our Lord. Amen. 
 
 " S. g. BmtJ. 
 Font. Greg. Gelas. 
 
 b Mozarabic. Betted. 
 Font, 
 c So in MS. 
 
 cretur : Amen. Per misericordiam ipsius Dei 
 nostri Qui est benedictiis : et vivit et omnia regit 
 iu saBcula sjeculorum. Amen. 
 
 . . "Bene>J<dico te per Jesum Christum 
 FiLiUM Ejus unicum Dominum nostrum : qui te 
 in Ghana Galile;E . . . Qui te una cum san- 
 guine de latere suo produxit : et discipulis jussit 
 ut credentes baptizarentur in te dicens : Ite, 
 docete omnes gentes, baptizantes eos in nomine 
 Pa>J<tris, et Fi>J<Lii, et Spii^ritus Sancti 
 
 *Sancti>J<ifica fontem huna Sanctii^ficator generis ' 
 humani. Amen. 
 
 This custom was continued in the reformed Prayer Book, the 
 Office for tlie Benediction of the Font — taken from the Moz- 
 arabic Office— being placed at the end of the two Offices for 
 Baptism, as follows ; — 
 
 " TT Tlie water in the font shall be chamjed every month once at 
 the leaif, and afore any child be baptized in the water so 
 changed, the Priest shall say at the font these prayers follow- 
 ing. 
 
 "0 Most Merciful God our Sa\nour Jesu Christ, Who hast 
 ordained tlie element of water for the regeneration of Thy 
 faithful people, upon Whom, being baptized in the river of 
 Jordan, the Holy Ghost came down in likeness of a dove ; 
 send down, we beseech Thee, the same Thy Holy Spirit to 
 assist us, and to be present at this our invocation of Tliy holy 
 Name ; sanctify -I-this fountain of baptism. Thou that art the 
 sanctifier of all things, tliat by the power of Tliy Word all 
 those that shall be baptized therein may be spiritually re- 
 generated, and made the children of everlasting adoption. 
 Amen. 
 
 " O Merciful God, grant that the old Adam, in them that 
 shall be baptized iu this fountain, may be so buried, that the 
 new man may be raised up again. Amen. 
 
 " Grant that all carnal affections may die iu them ; and 
 that all things belonging to the Spirit may live and grow in 
 them. Amen. 
 
 " (irant to all them which at this fountain forsake the devil 
 and all his works, that they may have power and strength to 
 have victory and to triumph against him, the world, and the 
 flesh. Amen. 
 
 "Whosoever shall confess Thee, Lord : recognize him 
 also in Thy kingdom. Amen. 
 
 " Grant that all sin and vice here may be so extinct : that 
 they never have power to reign in Thy servants. Amen. 
 
 " Grant that who.soever here shall begin to be of Thy Hock : 
 may evermore Cdutinne in tlie same. Amen. 
 
 "Grant that all they which for Tliy sake in this life do 
 deny and forsake themselves : may win and purchase Thee, 
 Lord, Which art everlasting treasure. Amen. 
 
 "Grant that whosoever is hero dedicated to Thee by our 
 office and ministry : may also be endued with heavenly virtues, 
 and everlastingly rewarded through Thy mercy, () blessed 
 Lord God, Who dost live and govern all things world without 
 end. Amen. 
 
 " The Lord be with you. 
 
 ^'Ansv;er. And with thy spirit. 
 
 "Almighty, Everliving (iod. Whoso most dearly beloved 
 Son Jesus Christ, for the forgiveness of our sins, did shed out 
 of His most preciiius side both w.atcr and IJood, and gave 
 commandment to His disciples that they shoulil go teach all 
 nations, and b.-iptize them In the Name of the Father, the Son, 
 and the Holy (jhost ; Itegard, we beseech Thee, the supplica- 
 tions of Thy congregation, and grant that all Thy servants 
 which shall be baptized in this water, prepared for the 
 ministration of Thy holy Sacrament, m.ay receive the fulness 
 of Thy grace, anil ever remain in the number of Thy faithful 
 and elect children, through .lesus Christ our Lord."' 
 
 In MSTt'l this separate liencdictiou of the water m'.-ik abolished, 
 through the interference of Bucer. He objected to any bene- 
 
 diction, but a portion of the service was, notwithstanding, 
 incorporated with that for Baptism, to be used whenever the 
 Sacrament is administered. The last prayer was retained for 
 the actual benediction instead of the first, the only alteration 
 made being the omission of the words, "prepared for the 
 ministration of Thy holy Sacrament. " It was changed into 
 its present form in 1661 ; but in Bishop Cosiu's revised book 
 the words are much less pointed than they were ultimately 
 made, being, " . . . this water, which we here bless in Thy 
 Name, and dedicate to this holy action." 
 
 Although this benediction of the water of Baptism is not 
 essential to the regeneration of the baptized person, like the 
 affusion of the water upon him, it is a solemn recognition of 
 the work of God in the Sacrament : a significant symbol of 
 the Creator laying "the beams of His chambers" — the 
 Temple of Christ's mystical body — "in the waters ;" of the 
 Spirit of God moving upon the face of the waters, for the 
 purpose of new creation ; of the Victor breaking in pieces the 
 head of the dragon iii those waters by means of which the 
 power of the evil one is counteracted and defeated. Being a 
 rite of so solemn a kind, it should be performed with reverence 
 and exactness, and it is well to use the old custom of making 
 the sign of the Cross in the water at the word "sanctify," 
 though it is not now the practice to print the cross in the 
 Prayer Book, as formerly, in the places where it is proper 
 to use it.' Care should also be taken not to repeat the 
 benediction ; and to avoid this the water should be let off 
 from the font immediately after the conclusion of the 
 Baptismal Office. 
 
 The four jjetitions with w-hich the benediction of the water 
 begins now, as it began wlien it was a separate service, are 
 substantially taken from the ancient Mozarabic Hitual of the 
 Spanish Church. They have no place in the Roman ritual, 
 nor were they in the Latin Office of the English Church : but 
 they probably belong to that ancient Ephesine rite of St. 
 John, which formed the original basis of the Spanish, French, 
 and English national rites. The original form has a great 
 resemblance to the Great Collect or Litany which begins the 
 lOastern Baptismal Office. 
 
 During the suppression of the Prayer Book some forms of 
 prayer were printed by Jeremy Taylor, to be used by those 
 who loved the ancient customs ; and his prayer for the bene- 
 diction of the font olTers a beautiful devotional commentary 
 upon the subject. It is as follows : — 
 
 "Our blessed Lord and Saviour Jesus, Who was baptized 
 of John in Jordan, A\'lio walked upon the waters, Who con- 
 verted water into wine. Who out of His precious side shed 
 furth blood and water, the two sacraments of life unto His 
 belly Church, and commanded His disciples to teach all nations, 
 baptizing them with water iu the Name of the Father, of the 
 
 1 St. Aupiistinc write.s, " In fine, wliat is, as all know, the sign of Clu'ist, 
 s.ive the Cross of Christ? Which sign unless it be applied, whether to the 
 Tpi-ows of tlie believing, or to the very water oMt ofwhieh they are rcticnerntcd, 
 or to the oil wherewilli tlioy are anointed, or to the saerillcc wherewith they 
 are fed, none of these is duly performed." [.-Vuo. in .Joami. cxviii. 6.] And 
 in another place he also says, " For with this sign of the Cross the Body of 
 the Lord is consecrated, and the water of Baptism sanctified." fSerin. 
 exriil. de Temp.) The Rubric of the Salisbury Offlco (at least as old as the 
 time of St. Gregory) is, " lUc dividat sacerdos aquam manu sua dextra in 
 mvdnm crttcis."
 
 4i6 
 
 PutiUck Odaptism of Infants. 
 
 IT Then the Priest shall take the Child iuto his hands, 
 and shall say to the Godfathers and Godmothers, 
 Name fh is Child. And then naming it after them 
 (if they shall certify him that the Cliild may well 
 endure it) he shall dip it in the water discreetly 
 and warily, saying, 
 
 ""VT I baptize thee In the Name of the Father, 
 -L> • and of the Son, and of the Holy Ghost. 
 Amen. 
 
 IT But if they certify that the Child is weak, it shall 
 suffice to pour water upon it, saying the foresaid 
 words, 
 
 I baptize thee In the Name of the Father, 
 ' and of the Son, and of the Holy Ghost. 
 
 Amen. 
 
 IT Then the Priest shall say, 
 "TTTE receive this Child into the congregation 
 VV of Christ's Hock, + and do sign him 
 + Here the "itli the sign of the cross, in token 
 Friest shall that hereafter he shall not be 
 Z'l the^ChuTs ''ashamed to confess the faith of 
 forehead. Cheist crucified, and manfully to 
 
 tizattdi. Greg. 
 Gelas. 
 
 ^ ^.'^. RittisBaf. 
 tinandi. Greg. 
 Gelns. 
 
 c " In token that lie 
 is come to be pro- 
 fessed and totally 
 to be dedicated to 
 Christ crucified. 
 WlMm he ivill 
 never be ashamed 
 before men openly 
 to confess and 
 knowledge." [Ka- 
 tionale of 1541 in 
 Cot.l-IEK'S t/V. 
 Hisi. V. 106.] 
 
 " Deinde accipiat Sacerdos infantem per latera in mani- 
 bus siiis, et iuterrogato nomine ejus, baptizet cum 
 sub ti-ina mersione, tantum sanctam Xrinitatem 
 iuvocando, ita dicens : 
 
 jV. Et ego Baptizo te in Nomine Patris. 
 
 Ut mergat eum semel versa facie ad aquilonem, 
 et capiie versus orientem : 
 Et FiLii : 
 Et iterum mergat semel versa facie ad meri- 
 diem : 
 
 Et Spieitus Sancti : Amen. 
 Et mergat tertio recta facie versus aquam. 
 
 [■'' Oratio. 
 
 DEUS Omnipotens, Pater Domini nostri 
 Jesu Cheisti, Qui te regeneravit ex aqua 
 et Spiritu Sancto, quique dedit tibi remis- 
 sionem omnium peccatorum tuorum : Hie liniat 
 infantem de ipso chrismaie cum j/oUice in vertice 
 in modum cr\icis, dicens, Ipse te linit chrismate 
 
 Son, and of the Holy Ghost ; He bless and sanctify by His 
 Holy Spirit this water, that it may be instrumental and 
 effective of grace, of pardon, and sanctification. Hear us, 
 most gracious God, th.at whosoever shall be baptized in this 
 water may be renewed by Thy grace, justified by Thy mercy, 
 sanctified by Tliy Spirit, preserved by Thy Providence, and 
 guided by Thy Word ; that in this water, sjiriuging from the 
 Paradise of God, the soul [or, souls] presented uuto Thee may 
 be cleansed and purified, and that there may lie added to 
 Thy Church daily such as sh.all be saved in the d.ay of Thy 
 glorious appearing, O blessed Lord and Saviour Jesus. 
 Amen. " 
 
 It must be remembered that the benediction of the water 
 for Baptism is of a very differeut nature from the benediction 
 of the Elements with our Lord's own words in the Holy 
 Eucharist. In the former case the blessing simply sets it 
 apart for a very holy use, and effects no sacramental change 
 in the element. The rite is not (so far as we know) of our 
 Lord's institution, nor did He ever use such words respecting 
 water as He used respecting the Eucharistio Elements. 
 
 THE BAPTISM. 
 
 Tlie whole of what goes before is a preparation for the few 
 words and the simple action by which the Baptism, and 
 therefore the regeneration, of the child is effected, and all 
 that follows looks back to these either in thanksgiving or in 
 exhortation. Great exactness is, therefore, necessary in the 
 use of this part of the OiBce ; [1] first, that the child may not 
 lack any of the benefits of regeneration through any omission 
 in the rite by which it is conveyed ; [2] and, secondly, tliat 
 the priest may not have guilt upon his soul through depriving 
 the child, by any such omission, of the means of salvation. 
 
 The essential parts of the rite have been already spoken of 
 in the previous Introduction ; but it may here be repeated 
 that without actu.al contact of the water with the person of 
 the child, while the words are being spoken, there cannot be 
 a Baptism. When and where immersion was the common 
 practice, tliis contact of the water was inevitable ; but now 
 that immersion is not used, some precautions are desirable. 
 
 1. The w.ater should be poured upon the child according to 
 the Rubric, not sprinkled. This may be done from the hollow 
 of the hand, or from a small shell of silver or other m.aterial. 
 
 2. The water should be poured freely over the head of the 
 child.' 
 
 3. To effect this properly, .and with a reverent regard to 
 the nature of the rite, the cap of the child must be removed 
 from its head ; and not the hair only, but the flesh well laved. 
 
 1 In Nonnandy fonts arc often found with a small subsidiary Ijasin 
 and drain to receive the water as it flowed off from tlie cliild. Some 
 ritu.tlists consider that it is \vrolig for the water to flow back into tlie 
 font, and if there is no such provision as that spoken of, allow it to fall on 
 the floor of the Clmrcb. 
 
 i. The hand or shell should be deliberately filled with 
 water before the words are spoken. 
 
 5. In reverent accordance with ancient and primitive 
 practice, and also for the more certain contact of the water 
 with the child, it should be poured on thrice, — at the naming 
 of each Person of the Blessed Trinity. 
 
 It is most necessary that the act of Baptism should habitually 
 be thoroughly performed, primarily (of course) for the sake of 
 the child, whose eternal interests are involved, but also that 
 the essential nature of the e.xternal rite may be made quite 
 evident to the Laity, and that full confidence may be estab- 
 lished in the ministrations of the Clergy. 
 
 There can be no question that affusion, if thoroughly 
 performed, is amply sufficient for the due administration of 
 the Sacrament of Baptism. In such a climate as ours, with 
 such habits as those of modern times, and all its consequences 
 considered, the dipping of infants could seldom be seemly, 
 and would often be attended with danger. The ' ' weakness " 
 of the Rubric may justly be assumed (without supposing 
 actual sickness) as the norm.al condition o'T infants brought up 
 under such conditions, and the vcrj' clothing of infants is in 
 itself a certificate of such weakness. Although not recognized 
 in the Rubric until 1549, there can be little doubt that 
 affusion was practised instead of immersion (at the discretion 
 of the priest), in ancient as well as in modern times. - 
 
 SIGNING WITH THE CROSS. 
 
 It has been already mentioned that in the Prayer Book of 
 1549 the sign of the Cross was made upon the forehead and 
 breast of the child at an earlier part of the service. In the 
 ancient Office tlfls signing took place at the very beginning of 
 the Service for making a catechumen. The words used in the 
 first Pr.ayer Book were these : " N. Receive the sign of the 
 holy Cross, both in thy forehead, and in thy breast, in token 
 that thou shalt not be ashamed to confess thy faith in Christ 
 crucified, and manfully to fight under His banner against sin, 
 the world, and the devil, and to continue His faithful soldier 
 and servant unto thy life's end. Amen. " Thefirst part of these 
 words came from the ancient Service, and the general idea of 
 the remaining part is taken from those which accompanied 
 two other consignations, one at the naming, and the other at 
 the exorcism of the child, both also in the Office for making a 
 catechumen. The anointing after the Baptism (and after the 
 delivery of the Chi-isom) was continued in the first Prayer 
 Book with the words of the ancient Office, " Then the Priest 
 shall anoint the Infant upon the head, saying. Almighty God, 
 the Father of our Lord Jesus Christ, Who h.ath regenerate 
 thee by water and the Holy Ghost, and hath given uuto thee 
 
 2 See Lyndewood in Maskell's Mon. lilt. I. ceix., Itifuale Rom. De formd 
 Baptismi, and Catech. Trident, ii. 17. The latter speaks of afi'usion as the 
 "general practice" at that time, the middle of the sixteenth centuiy. 
 [Comjy. St. Tliomas Aquinas, III. qtiwst. Ixvi. art. vii.]
 
 IPublicfe TPaptism of infants. 
 
 417 
 
 figlit under His banner, against sin, the world, 
 and the devil ; and to continue Christ's faithful 
 soldier and servant unto his life's end. Amen. 
 
 1[ Then shall the Priest say, 
 
 SEEING now, dearly beloved brethren, that 
 this Child is regenerate, and grafted into 
 the body of Christ's Church, let us give thanks 
 unto Almighty God for these benefits ; and with 
 one accord make our prayers unto Him, that 
 this Child may lead the rest of his life according 
 to this beginning. 
 
 IT Then sliall be said, all kneeling, 
 
 OUR Father, Which art in heaven. Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses. As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 ^ salutis in eodem Filio Suo Domino nostro 
 Jesu Christo in vitam aetemam.] 
 
 r''TAUDES et gratias Domino referamus, 
 L J— ^ fratres dilectissimi, quod augere dignatus 
 est ecclesias Suae congregationem per caros nostros, 
 qui modo baptizati sunt. Petamus ergo de 
 Domini misericordia ut baptismum sanctum, 
 quod acceperunt, illibatum, inviolatum, et im- 
 maculatum perferant ante tribunal Cheisti.] 
 
 remission of all thy sins : He vouchsafe to anoint thee with 
 the unction of His Holy Spirit, and bring thee to the inherit- 
 ance of everlasting life. Amen." 
 
 Thus it will be seen that the present action and words 
 represent the ancient usage, but tliat the use of anointing 
 oil being discontinued and only the signing with the Cross 
 retained, the words formerly used in the earlier part of the 
 Service were substituted liere for those wliich referred to the 
 act of unction ; and "we receive this child into the congrega- 
 tion of Christ's flock, and do sign liim with the sign of the 
 Cross, " for the opening words which were previously addressed 
 to the child itself. As the thirtieth Canon distinctly says, 
 the signing with the Cross adds notliing to the virtue and 
 perfection of the Baptism, so also we must remember that 
 neither are the accompanying words, "We receive," etc., any 
 essential part of tlie Baptism. They have sometimes been 
 spoken of as if by them the child was "received into the 
 Church :" but tlie act of Baptism is the true reception into 
 the Church, and these words are a ceremonial declaration only 
 of that fact. In tliis respect they are analogous to the words 
 used by the Priest in tlie Marriage Service, after the essential 
 part of the Office is completed by the solemn adjuration, 
 "Those whom God hath joined together, let no man put 
 asunder." As the Priest then "pronounces " that the married 
 couple are "man and wife together," so liere he pronounces 
 tliat the baptized cliild has become one of the congregation of 
 Clirist's Hock. This is made still more evident by the Piubric 
 and words of the Office for Private Baptism, "... llien 
 sh(tll not he christen tlie child again, hut shall receive him as one 
 of the flock of true Christian people, saying thus, I certify you 
 ... is now by the laver of Regeneration in Baptism received 
 into tlie miniber of tlie children of God, and heirs of ever- 
 lasting life ..." Neitlier the words nor the act have any 
 sacramental efficacy, but it is clear [1] that the latter (as a 
 substitute for unction) is tlie emphatic part of this most sig- 
 nificant, venerable, and even primitive rite ; and also tliat [2] 
 any idea of an additional "reception into the Church" by 
 the use of them tends to obscure the full completeness of that 
 reception which is effected by the act of Baptism itself. 
 
 The superstitious antipathy which the Puritans cntert.ained 
 for tlie material iigure and for the sign of the Cross led the 
 reforming Divines to try and conciliate them by not jiriiiting 
 it in the places where it was customary to use it in the Ser- 
 vices of the Church ; but no pressure could prevail on them, 
 in any of the revisions, to remove its obligatory use from the 
 Baptismal Otiice. It is not worth while to occujjy any space 
 witli the always weak and often wicked arguments that were 
 alleged against the use of this holy sign ; but, as the thirtieth 
 Canon [a.d. 1G03] was framed to be a general reply to them, 
 and is referred to in the Kubric at the end of tlie Service, it 
 is inserted below as an illustration of the temperate yet firm 
 line which the Reformers took on this subject.' Among 
 
 1 CANON 30. 
 The Lawful Use of the Cross in llaiHism explained. 
 We are sorry that his Majesty's most princely care and pains taken in 
 
 Archbishop Sancroft's MSS. in the Bodleian Library there is 
 an interesting memorandum respecting the authorship of this 
 Canon. He writes, "The declaration concerning the Crosse 
 
 the Conference at Hampton Court, amongst many other points, touching 
 this one of the Cross in Baptism, hatli talien no better ettect with many, 
 but tliat still the use of it in Baptism is so greatly stuck at and impugned. 
 For the further declaration tlierefore of the true use of this ceremony, and 
 for tlie removing all such scruple as might any ways trouble the consciences 
 of them who are indeed rightly religious, following the royal steps of our 
 most worthy King, because he therein followeth the rules of the Scriptures, 
 and the practice of the Primitive Church : we do commend to all the true 
 members of the Church of England these our directions and observations 
 ensuing. 
 
 First, it is to be observed, that although the Jews and Ethnicks derided 
 both tlie Apostles and the rest of the Christians for preaching and believing 
 in Him Who was crucified upon the Cross ; yet all, both Apostles and 
 Christians, were so far from being discouraged from their profession by 
 
 I the ignominy of the Cross, as they ratlier rejoiced and triumphed in it. 
 
 ! Yea, the Holy Ghost by the mouths of the Apostles did honour the name 
 
 1 of the Cross (being hateful among the Jew.s) so far, that under it He 
 comprehended not only Christ crucihed, but the force, effects, and merits 
 of His Death and Passion, with all the comforts, fruits, and promises, 
 
 I which we receive or exiiect thereby. 
 
 Secondly, the honour and dignity of the name of the Cross begat a 
 reverend estimation even in the Apostles' times (for aught that is known 
 
 1 to the contrary) of the sign of the Cross which the Chiiotians shortly after 
 
 I used in all their actions : tlierel'y making an outward sliow .and profession, 
 even to the astonishment of the Jews, that they were not ashamed to 
 
 j acknowledge Him for their Lord and Saviour, Who died for them upon the 
 Cross. And this sign they did not only use themselves with a kind of 
 glory, when tliey met with any Jews, but signed therewith their children 
 
 ] when they were christened, to dedicate them by that b;idge to His service, 
 whose benehts bestowed upon them in Baptisii'i the name of the Cross did 
 represent. And this use of the sign of the Cross in Baptism was held in 
 the Primitive Church, as well by the Greeks as the Lntins, with one 
 consent and great applause. At what time, if any had opposed themselves 
 against it, they would certainly have been censured as enemies of the name 
 of the Cross, and consequently of Christ's merits, the sign whereof they 
 could no better endure. This continual and general use of the sign of the 
 Cross is evident by many testimonies of the ancient Fathers. 
 
 Thirdly, it must be confessed, that in process of time the sign of the 
 Cross was greatly abused in the Church of Rome, especially after that cor- 
 rupticiu of Pojiery had once ]iossessed it. But the abuse'of a thing doth 
 not talie away the lawful use of it. Nay, so far was it flom the purpose of 
 the Church of England to forsake and reject the Churches of Italy, France, 
 Spain, Germany, or any such like Churches, in all tilings which they held 
 and practised, that, as the Ajiology of the Church of Kiiglami confesscth, 
 it doth with reverence retain those ceremonies, wliieh do neither endamage 
 the Church of God, nor oll'end the minds of sober men ; and only departed 
 from them in those jiarticular points, wherein tliey were fallen both from 
 themselves in their ancient integrity, and from tlio Apostolical Churches, 
 which were their first founders. In which respect, amongst some other 
 very ancient ceremonies, the Sign of the Cross in Bapt ism hath been retained 
 in this Church, both by the judgement and pia.lin- of those reverend 
 Fathers and great Divines in the days of King Kdw.ird the sixth, of whom 
 some constantly siillCred for tin- profession of the truth : and others being 
 exiled in the time i.f Queen Jlary, ilid alter their return, in the liigiiiningof 
 the reign of our hite dread Sovereign, continually defend and u.se the same. 
 This resolution and practice of uur Church hath been allowed and apjiroved 
 by the censure upon the Conimunion Book in King Edward the Sixth his 
 days, and by tlie harmony of Confessions of later years : because indeed 
 the use of this Sign in Baptism was ever aeeomitnnied here with such 
 sufficient cautions and exceptions against all Popish superstition and error, 
 as in the like cases are either fit or convenient. 
 
 First, the Cliureh of Kngland, since the abolishing of Popery, hath ever 
 held and taught, and so doth hold and teach still, that the Sign of the Cross 
 used in Baptism is no part of the substance of that Sacrament ; for when 
 the minister, dijiping the infant in water, or laying water upon the face of 
 it, (as the manner also is,) hath pronounced these words, / baptize thee in 
 the Name of the Fattier, and of the ^on, and of the Holy Ghost, the infant is 
 
 2o
 
 4i8 
 
 Publick Tgaptism of 3lnfants. 
 
 IT Then shall the Priest say, 
 
 \ XTE yield Thee hearty thanks, most merciful 
 VV Father, that it hath pleased Thee to 
 regenerate this Infant with Tliy Holy Spirit, to 
 receive liini for Thine own Child by adoption, 
 and to incorporate him into Thy holy Church. 
 And humbly we beseech Thee to grant, that he, 
 being dead unto sin, and living unto righteous- 
 ness, and being buried with Cueist in His death, 
 may crucify the old man, and utterly abolish the 
 whole body of sin ; and that, as he is made par- 
 taker of the death of Thy Son, he may also be 
 partaker of His resurrection ; so that finally, with 
 the residue of Thy holy Church, he may be an 
 inheritor of Thine everlasting kingdom ; through 
 Christ our Lord. Amen. 
 
 IT Then, all standing up, the Priest shall say to the 
 Goilfathers and Godmothers this exhortation fol- 
 lowing. 
 
 FORASMUCH as this Child hath promised by 
 you his sureties to renounce the devil and 
 all his works, to believe in God, and to serve 
 Him ; ye must remember, that it is your parts 
 and duties to see that this Infant be taught, so 
 soon as he shall be able to learn, what a solemn 
 vow, promise, and profession, he hath here made 
 by you. And that he may know these things 
 the better, ye shall call upon him to hear Ser- 
 mons, and chiefly ye shall provide, that he may 
 learn the Creed, the Lord's Prayer, and the Ten 
 Commandments, in the vulgar tongue, and all 
 
 n fMi«. nobiense. 
 Mur. ii. 852.J 
 
 * S. g. Also in 
 form of Latin Rub- 
 ric. Tliis exhorta- 
 tion varies in its 
 phraseology, but is 
 always the same in 
 substance. 
 
 r""r^OMINE Deus Omnipotens, famulos Tuos, 
 L -L>' quos jussisti renasci ex aqua et Spieitu 
 Sancto ; conserva in eis baptismum sanctum 
 quod aceeperunt, et in nominis Tui sanctifica- 
 tionem perficere dignare, ut proficiat in illos 
 gratia Tua semper, et quod Te ante donante sus- 
 ceperunt, vitK suob integritate custodiant.] 
 
 *~r COMAUNDE ow godfadre and godmodre, 
 -L on holy cliirche bihalue, that ye chargeu 
 the fadur and the modur of this child, that they 
 kepe this child in to the age of seuen jere, that 
 hit beo from fier and water, and from alle other 
 mischeues and periles that my3ten to him bj'falle, 
 throu3 miskepinge, and also that ye or they 
 techen his ryjte bileue, hure pater noster, and 
 hure Ave Maria, and hure Credo, or do him to 
 beo tau3te : and also that ye wasthe youre hondes 
 or ye gon out of Chirche : and also that hit beo 
 confermed the next tyme that the byssop cometh 
 
 iu the Canons of 1603 was not made by Bishop Overall, but 
 by Bishop Bilson." [Sancroft's MSS. vol. cxxxvi. fol. 177.] 
 
 THE THANKSGIVING. 
 
 The old OfBce of Baptism, and that of 1549, concluded with 
 the ceremonies which supplemented the Baptism itself, and 
 which were discontinued in 1.552 ; except that it was always 
 the practice of the Church of England for the Priest to give 
 a cliarge to the godfatliors and godmothers respecting the 
 future life of the cliild. But from the above address and 
 prayer taken out of an ancient Italian Missal, written before 
 A.D. 1100, it would appe.ir that the revisionists of 1552 had a 
 precedent for tlieir innovation, though not perhaps exactly 
 that here printed. The use of tlie Lord's Prayer in this place 
 is, at least, analogous with tlie custom of the Primitive Church, 
 in wliich the newly baptized were permitted and enjoined to 
 say it for the first time immediately they had become Christians 
 by Baptism.' 
 
 The address which is placed as a preface to the Lord's Prayer 
 
 fully arid perfectly baptized. So as the Sign of the Cross being afterwards 
 used, doth neither add any thing to the virtue and perfection of Baptism, 
 nor being omitted, doth detract any thing from the eB'ect and substance 
 of it. 
 
 Secondly, it is apparent in the Communion Book, that the infant baptized 
 is, by virtue of Baptism, before it be signed with the Sign of the Cross, 
 received into the congregation of Clirist's flock, as a perfect member thereof, 
 and not by any power ascribed unto the Sign of the Cross. So that for the 
 very remembrance of the Cross, which is very precious to all them that 
 rightly believe in Jesus Christ, and in the other respects mentioned, the 
 Church of England hath retained still the Sign of it in Baptism ; following 
 therein the primitive and apostolical Churches, and accounting it a lawful 
 outward ceremony and honourable badge, whereby the infant is dcdicateil 
 to the Service of Him that died upon the Cross, as by the words used in 
 the Book of Common Prayer it may appear. 
 
 Lastly, the use of the Sign of the Cross in Baptism being thus purged 
 from all Popish superstition and error, and reduced iu the Cliufch of England 
 to the primary institution of it, upon those true rules of doctrine concern- 
 ing things iudiBerent, which are consonant to the Word of God, and the 
 judgement of all the ancient Fatliers, we hold it the part of every private 
 man, both minister and other, reverently to retain the true use of it pre- 
 scribed by public authority : considering that things of themselves indif- 
 ferent do in some sort alter their natures, when they are either commanded 
 or forbidden by a lawful magistrate ; and may not be omitted at every man's 
 pleasure, contrary to the law, when they be commanded, nor used when 
 they are prohibited. 
 
 1 Apost. Const, vii. 44, 45. 
 
 shews that it and the Collect which follows are to be used [1] 
 as an act of thanksgiving for the regeneration of tlie child by 
 Baptism, and [2] as a prayer for the child's final perseverance 
 in the way of salvation in which it has now been placed ; and 
 thus these few words give a key to the doctrine of tlie Churcli 
 respecting the condition of the baptized. It is also to be 
 observed tliat the use of the Lord's Prayer immediately after 
 Baptism is an act of thanksgiving similar to that compre- 
 hended in its use immediately after Communion ; and when 
 the Church bids us "with one accord to make our praj'ers" 
 to God in the very words of our Blessed Lord, it is with the 
 obvious intention of making that prayer the central point of 
 devotional expression and devotional unity ; a prayer as 
 capable of expressing with one accord the highest praise and 
 thanksgiving, as it is of expressing the deepest penitence and 
 humiliation. '- 
 
 Of the Collect which follows it need only be remarked that 
 it shews an unhesitating faith in the effects of Holy Baptism; 
 and also an unhesitating conviction that without final per- 
 severance on the part of those who have been baptized, and 
 have afterwards come to years of discrimination between good 
 and evil, there is no hope of the attainment of that everlasting 
 kingdom of which their regeneration has made them heirs. 
 
 At the Savoy Conference of 1661 the Presbyterians objected 
 to this Act of Thanksgiving after Bajitism, — "We cannot in 
 faith say that every child that is b.-iptized is ' regenerated by 
 God's Holy Spirit;' at least, it is a disputable point, and 
 therefore we desire it to be otherwise expressed." To this 
 the Bishops replied as follows, — having previously referred 
 to John iii. and Acts ii. 38, for proof th.at "Baptism is our 
 spiritual regeneration," and that by it "is received remission 
 of sins," — " Seeing that God's Sacraments have their effects, 
 where the receiver doth not 'ponere obicem,' put any bar 
 against them (which children cannot do) ; we may say in faith 
 of every child that is baptized, that it is regenerated by God's 
 Holy Spirit ; and the denial of it tends to anabaptisni, and 
 the contempt of this holy Sacrament, as nothing worthy, nor 
 material whether it be administered to children or no."' 
 Although this objection and its answer are contained in few 
 words, "they represent the substance of a long controversy, 
 
 2 See note on the Lord's Prayer, p. 185. 
 
 3 Cardwell's COJlf. p. 35t).
 
 IPublick 15aptism of 3Infantjff. 
 
 419 
 
 other things which a Christian ought to know 
 and believe to his soul's health ; and that this 
 Child may be virtuously brought up to lead a 
 godly and a Christian life ; remembering always, 
 that baptism doth represent unto us our profes- 
 sion, which is, to follow the example of our 
 Saviour Cheist, and to be made like unto Him ; 
 that, as He died, and rose again for us, so should 
 we, who are baptized, die from sin, and rise again 
 uuto righteousness ; continually mortifying all 
 our evil and corrupt affections, and daily pro- 
 ceeding in all virtue and godliness of living. 
 
 * IT Then shall he add and say, 
 
 YE are to take care that this Child be brought 
 to the Bishop to be confirmed by him, so 
 soon as he can say the Creed, the Lord's Prayer, 
 and the Ten Commandments, in the vulgar 
 tongue, and be further instructed in the Church- 
 Catechism set forth for that purpose. 
 
 IF It is certain, by God's word, tliat ^Cliildren which 
 are baptized, dying l)efore they commit actual sin, 
 are undoubtedly saved. 
 
 To take away all scruple concerning the use of the 
 sign of the Cross in Baptism ; the true explication 
 thereof, and the just reasons for the retaining of 
 it, may be seen in the xxxtli Canon, first published 
 in the year •'MDCIV. 
 
 S. g. Rubric. 
 
 /• Originally WTitten 
 " Persons ' in the 
 MS., but altered to 
 "Children" in inlt 
 of the same colour 
 .IS that used in the 
 body of the MS., 
 and in a very simi- 
 lar hand. In the 
 black-letter Prayer 
 Book of r636 it is 
 similarly altered in 
 the hand of Bishop 
 Cosin. [5« p. 40.] 
 
 r Articles to stablish 
 Christian quietness. 
 1536. [WIt.KINS' 
 Cone. ill. 818.] 
 
 rf See p. 417. 
 
 to contre : and al this doeth in peyne of cor- 
 synge. 
 
 "QIMILITER compatri et r.ommatri injungatur 
 ^^ docere infantem Paier noster et Ave Maria. 
 et Credo in Deum^ vel doceri facere ; quod chris- 
 male deferatur ad Ecclesiam ; similiter quod con- 
 firmetur, c|uando citius Episcopus advenerit cir- 
 cum partes per septem milliaria. 
 
 'TNFANTS, Innocents, and CbUdren ... by 
 -L the sacrament of baptism do also obtain 
 remission of their sins, and be made thereby the 
 very sons and children of God. Insomuch as 
 infants, dying in their infancy, shall undoubtedly 
 be saved thereby, and else not. 
 
 and tlie decision of the Church of England ; a decision 
 deliberately expressed, and in the most solemn way, by words 
 spoken to Almighty God, in this prayer. 
 
 Forasmuch as this Child hath lyromised] Some form of Ex- 
 hortation to the Sponsors is directed in all the ancient Bap- 
 tismal Offices of the Church of England, sometimes in a Latin 
 Puubric stating the substance of wliat the Priest was to say, 
 and at others in the vernacular of the day. The above is 
 found in a York Manual belonging to York Minster Library, 
 and is also in a M.S. Manual bought a.d. 1404-14, for the long- 
 vanished Chapel of Soutli Charford, Breamorc, near Salisbury. 
 [MuK. Brit. BM. Reij. MS. 2 A. xxi.] The present Exhorta- 
 tion restricts the responsibility of Sponsors to the spiritual 
 oversight of their godchildren ; but even this responsibility is 
 practically in abeyance while the parents are living, since to 
 them is assigned, in the first place, the duty of bringing up 
 in a Cliristian manner the children whom God's Providence 
 has given them. 
 
 Bishop Cosin erased from this Exhortation the words, "call 
 upon them to hear Sermons, and chiefly ye shall," and substi- 
 tuted in a later part, "ye sh.all call upon them at duo time 
 hereafter to frefiuent the Divine Service, and to he.ar Sermons 
 in the Church, putting them in rcmenibranco that" Baptism 
 doth represent, etc. The charge respecting Confirmation was 
 also formed by him out of the former Rubric, by which the 
 same thing was enjoined. 
 
 It i.i certain, by Ood's icord] Tliis Ruliric is, in part, a 
 reproduction of words which appeared first in " Articles to 
 establish (Miristian ([uietness," put forth by the authority of 
 Henry VIIL in l.^Hfi ; afterwards in tlie "Institution of a 
 Christian Man," which was printed in the following year; 
 and, thirilly, in the Rubric before the Confirmation Service. 
 When introduced into the Latter Rubric, the words "and else 
 not" were dropped, and the object of their introduction there 
 was to shew tliat Confirmation was not essential to the sal- 
 vation of baptized Infauts. 
 
 Neither in this Rubric, nor in any other formulary of the 
 Church of England, is any decision given as to the state of 
 infants dying without Baptism. Bishop Bethell says [Re- 
 generation in Baptism, p. xiv] that the common opinion of 
 the ancient Christians was, that tliey are not saved : and as 
 our Lord lias given us such plain words in John iii. 5, this 
 seems a reasonable opinion. But this ojiinion does not involve 
 any cruel idea of pain or suffering for little ones so deprived 
 of the Sacrament of new birth by no fault of their own. It 
 rather supposes them to be as if they had i^ever received the 
 gift of an immortal spirit [1 Thess. v. 23] for spiritual existence, 
 when they might, tlirough the care and love of their parents, 
 have been reckoned among the number of those "in whom 
 is no guile," and " who follow the Lamb whitlijCrsoever He 
 goeth. " Most persons would, liowever, prefer to think with 
 the wise and good Bishop Sanderson. "Into some men it 
 maybe," he writes, "and extraordinarily (especially in the 
 want of ordinary means) God may infuse faith and other 
 graces accompanying salvation, as also (niodo nobis incoynito) 
 make supply unto Infants unbaptized some other way, by the 
 immediate work of His Holy and Almighty Spirit, without 
 tlie use of the outwanl means of the Word and Sacrameuts. 
 Of which extraordinary work we cannot pronounce too spar- 
 ingly ; the special use whereto it serveth us being the sus- 
 pending of our censures, not rashly to pass the sentence of 
 damnation upon those Infants or Men that want tlie ordinary 
 outward means, since we are not able to say how God in 
 His infinite power can, and how in His rich mercy He hath, 
 doth, or will deal with them." [Sanderson's Pax Ecclesia;, 
 p. 71.] 
 
 1 On a font at Bradley in Lincolnshire there is the inscriptiou— 
 
 " 5Palrr noster nljc ranria nnli crirte 
 Icvtu Et cljnlti Et tij nctit," 
 
 a curious perpetual reminder of the admonition given nt the font.
 
 THE MINISTRATION OF 
 
 PRIVATE BAPTISM OF CHILDEEN IN HOUSES. 
 
 ^ The Curates of every parish shall often adnionish 
 the people, that they defer not the Baptism of 
 their Children longer than the first or second 
 Sunday next after their birth, or other Holyday 
 falling between, unless upon a great and reasonable 
 cause, to be approved by the Curate. 
 
 IT And also they shall warn them, that without like <. g. g. 
 great cause, and necessity, they procure not their 
 Children to be baptized at home in their houses. 
 But when need shall compel them so to do, then 
 Baptism shall be administered on this fashion. 
 
 ^ First, let the Minister of the Parish (or in his * g. g, 
 absence, any other lawful Minister that can be 
 procured) with them that are present call upon 
 God, and say the Lord's Prayer, and so many of 
 the Collects appointed to be said before in the 
 Form of Publick Baptism, as the time and present 
 exigence will suffer. And then, the Child being 
 named by some one that is present, the Minister 
 shall pour Water upon it, saying these words ; 
 
 ~VT I baptize thee lu the Is'ame of the 
 J-N . Fathee, and of the Son, and of the 
 Holy Ghost. Amen. 
 
 H Then, all kneeling down, the Minister shall give 
 thanks unto God, and say, 
 
 WE yield Thee hearty thanks, most merciful 
 Father, that it hath pleased Thee to 
 regenerate this Infant with Thy Holy Spirit, to 
 receive him for Thine own Child by adoption, and 
 to incorporate him into Thy holy Church. And 
 we Immbly be.seech Thee to grant, that as he is 
 now made jMrtxiker of the death of Thy Son, so 
 he may be also of His resurrection ; And that 
 finally, with the residue of Thy Saints, he may 
 inherit Thine everlasting kingdom ; through the 
 same Thy Son Jesus Christ our Lord. Amen. 
 
 PRIVATE BAPTISM OF INFANTS. 
 
 The Baptism of Infants who were in extreme danger was 
 provided for by certain Rubrics at the end of the Office in the 
 ancient Manuals of the Church of England, and these Rubrics 
 made no mention of any prayer being used, or any other 
 words than those essential to Baptism. These Rubrics form 
 the foundation of our present Office for Private Baptism. In 
 the first Prayer Book, that of 1549, the person baptizing was 
 directed to ^'call upon God for His grace, and sat/ the Lord's 
 Prayer, if the time suffice :" the use of the Lord's Prayer 
 with that special intention being doubtless what was meant, 
 and not any extempore prayer. But in 16B1, Bishop Cosin 
 suggested the substitution of the words "call upon God, and 
 say the Lord's Prayer, and so many of the Collects appointed," 
 etc. Probably great latitude had been introduced under a 
 misinterpretation of the former Rubric, and the alteration 
 was intended to suppress the use of extempore prayer in 
 Private Baptisms by giving an authorized form to be used. 
 At the same time the spirit of the old Rubrics was retained 
 in the words, "as the time and present exigence will sufiFer," 
 shewing that the prayers were not to be considered as an 
 
 IT " Non licet aliquem baptizare in aula vel in camera 
 vel in aliquo loco private, sed duntaxat in Ecclesiis 
 in quibus sunt foutes ad hoc specialiter ordinati, 
 nisi fuerit tilius regis vel principis, vel saltern 
 necessitas emerserit propter quani ad Ecclesiam 
 accessus absque periculo haberi non potest. 
 
 IT *Notandum est quod quilibet sacerdos parochialis 
 debet parochianis suis formam baptizandi in aqua 
 pura . . . frequenter in diebus dominicis exponere, 
 ut si necessitas emergat sciant parvulos in forma 
 ecclesia; baptizare, proferendo formam verborum 
 baptismi in lingua materna ... sic dicendo : 
 
 ICRISTENE thee A. in the name of the 
 Fadir, and of the Sone, and of the Holy 
 Cost. Amen. 
 
 essential part of Baptism, and that if the child is supposed to 
 be dying rapidly, it is to be baptized at once. The Collect of 
 Thanksgiving was also introduced from the public Service. 
 Various attempts had been made to alter the rules of the 
 Church, so as entirely to exclude Baptism by lay persons, 
 even in case of extreme emergency, but these attempts were 
 so contrary to the spirit of the ancient Church tliat they were 
 never allowed to prevail,' beyond the extent of so modifying 
 the Rubric as eflectually to discourage lay Baptism when there 
 was no necessity for it. 
 
 In addition to the Rubrics of this Office, there is also a 
 special law of the Church on the subject of Private Baptism, 
 the definite words of which make it a good guide both for 
 Clergy and Laity. It is as follows : — 
 
 "C.vxoN 69. 
 " Miin.ite7's not to defer Christenimj, if the Child be in danger. 
 
 " If any Minister, being duly, without any manner of collu- 
 sion, informed of tlie weakness and danger of death of any 
 
 1 See Cardwell's Synodalia, i. 135, for a proposed Canon oe the subject, 
 ,<ind the lutroiUiction to the Baiitismal Offices.
 
 Iprioatc T5aptism of infants. 
 
 421 
 
 II Ami 1ft tliem^ not doubt, but tliat the Child so 
 baptized is lawful!}' and sufficiently baptized, and 
 ouglit not to be baptized again. Yet nevertheless, 
 if the Child, which is after this sort liaptized, do 
 afterward live, it is expedient that it be brought 
 into the Church, to tlie intent that, if the " Minister 
 of the same Parish did himself baptize that Child, 
 the Congregation may be certified of the true 
 Form of Baptism, by him privately before used ; 
 In winch case he shall say thus, 
 
 I CERTIFY you, that according to the due 
 and prescribed Order of the Church, at such 
 a time, and at such a p!ace, before divers wit- 
 nesses I baptized this Child. 
 
 II But if the Child were baptized by any other lawful 
 ■^Minister, then the Minister of the Parish where 
 the Child was born or christened, shall examine 
 and try whetlier the Child bo lawfully baptized, or 
 no. In which case, if those that bring any Child 
 to t!ie Church do answer, tli.at the same Child is 
 already baptized, then shall the Minister examine 
 them further, saying, 
 
 BY whom was this Child baptized 1 
 Who was present when this Child was 
 baptized ? 
 
 Because some things essential to this Sacrament 
 may happen to be omitted through fear or haste, 
 in such times of extremity ; therefore I demand 
 further of you, 
 
 With what matter was this Child baptized 1 
 With what words was this Child baptized ? 
 
 IT And if the Minister shall find by the answers of such 
 as bring the Cliild, that all things were done as 
 they ought to be ; then shall not he christen the 
 Child again, but shall receive him as one of the 
 flock of true Christian people, saying thus, 
 
 a Until 1661, "Priest 
 or Minister." 
 
 c Non licet taico vet 
 ttt'tlieri atiqtietn 
 haptizart nisi in 
 articitlo tiecessitn- 
 tis. Si vera vir el 
 miilier adessent 
 ulii itnmifteret He- 
 cfssilatis arliailxis 
 baftitandi piier- 
 um, et tiott essel 
 iiltus minister ad 
 hoc nia^is idonens 
 frcesens, vir ctlins 
 baptisaret et non 
 mutter: tlisi /arte 
 innlier melius sci- 
 ret r'ertitt sacra- 
 tnentatia qnain 
 vir, vet alind itn- 
 pedintenttitn sHlyes- 
 set. S. g. \See 
 also p. 404.] 
 
 H Et si puer fuerit baptizatus secundum iUam formani, 
 caveat sibi nnusquisque ne iterum eundem bap- 
 tizet : sed si hujusmodi parvuli couvalescant, 
 deferantur ad ecclesiam et dicantur super eos 
 exorcism! et cathechismi cum nnctionibus et 
 omnibus aliis supradictis proeter immersionem aqu;e 
 et formam baptismi, quje oninino sunt omittenda, 
 videlicet : Quid pelis : et ab hinc usque ad ilium 
 locum quo Sacerdos debeat parvulum chrismate 
 linire. 
 
 II *Et ideo si laicus baptizaverit puerum, antequam 
 deferatur ad ecclesiam, interroget Sacerdos dili- 
 genter quid dixerit, et quid fecerit : 
 
 et si invenerit laicum discrete ct debito modo 
 baptizasse, et formam verborum baptismi ut supra 
 in suo idiomate integre protulisse, approbet 
 factum, et non rebaptizet eum. 
 
 I CERTIFY you, that in this case all is well 
 done, and according unto due order, con- 
 cerning the baptizing of this Child ; who being 
 born in original sin, and in the wrath of God, is 
 now, by the laver of Regeneration in Baptism, 
 received into the number of the children of God, 
 and heirs of everlasting life : for our Lord Jesus 
 Christ doth not deny His grace and mercy unto 
 such Infants, but most lovingly doth call them 
 unto Him, as the holy Gospel doth witness to our 
 comfort on this wise. 
 
 S. Mark x. 13-10. 
 
 THEY brought young children to Christ, that 
 He should touch them ; and His disciples 
 rebuked those that brought them. But when 
 Jesus saw it. He was much displeased, and said 
 unto them, Suffer the little children to come unto 
 Me, and forbid them not ; for of such is the 
 Kingdom of QoD. Verily I say unt9 you. Who- 
 soever shall not receive the Kingdom of God as 
 a little child, he shall not enter therein. And 
 
 infant unbaptized in bis parish, and thereupon desired to go 
 or come to the place where the said infant remaineth, to 
 baptize the same, shall either wilfully refuse so to do, or of 
 purpose, or of gross negligence, shall so defer the time, as, 
 when he might conveniently have resorted to the place, and 
 liave baptized the said infant, it diuth, tlirough such his 
 default, unbaptized ; tlie saiil Minister shall be suspended for 
 three montlis ; and before his restitution sli.all acknowledge 
 his fault, and promise before his Ordinary, that he will not 
 wittingly incur tlie like again. I'rovided, that where there 
 is a Curate, or a .Substitute, this ('onstitution shall not extend 
 to the Parson or Vicar himself, but to the Curate or .Substi- 
 tute present."' 
 
 It cannot be said that tliere is never any "collusion "in 
 this matter, and the clergyman is therefore bound to make 
 .strict inquiry as to the condition of tlie child whose Baptism 
 in private is required. Objection to the rite being admin- 
 istered during time of Divine Service, the expense of a 
 " cliristening feast," desire to make sure of "burial money" 
 (which is lost when children die unbaptized), are all reasons 
 
 1 The last words, of course, refer to a non-resident Parson or Viear, 
 " Curate " being used in the comprelicnsivo sense of the clergyman in 
 actual charge of the jxirish. 
 
 that have come within the writer's experience : and, except 
 in cases where there is manifest danger of death, it is best 
 both for tlie Clergy and the Laity that a medical certificate 
 should be provided, stating that there is weakness or disease 
 which renders the infant incapable of being brought to Church 
 for public Baptism without risk. 
 
 The remaining part of what is piiiitcd under tlie heading, 
 "Tlie Ministration of Private Baptism of Children in Houses," 
 is an adaptation to the case of such cliiUlren of that part of 
 the Olfice for Baptism which is not used in private. 
 
 The object of bringing a convalescent child who has been 
 clinically baptized to Church is twofold. [1] First, that a 
 solemn public recognition may be made of the child's regen- 
 erated condition by the Priest "receiving him as one of the 
 flock of true Christian peo]>lc" in the face of the Church ; and 
 ['2], secondly, that the child, by its sureties, may make those 
 solemn engagements of the Baptismal \-ow «liicli were omitted 
 when it was supposed that the infant would not "come of 
 age " to be capable of fulfilling them. 
 
 The form in which the certification is to bo given when it 
 is to bo made by the clei'gymaii who has himself baptized the 
 child was not defined until the revision of lOGI. In Bishop 
 Cosiu's iJurliam Book he has written the following proposed
 
 42: 
 
 Ipcitiatc 15apti.sm of 3Infants. 
 
 He took tliem \ip in His arms, put His hands 
 upon tliem, and blessed them. 
 
 % After the Gospel is read, the IMinister shall make 
 this brief Exhortation upon the worda of the 
 C4ospeI. 
 
 BELOVED, ye hear in this Gospel the words 
 of our Savioue Christ, that He com- 
 manded the children to be brought unto Him ; 
 how He blamed those that would have kept them 
 from Him ; how He exhorted aU men to follow 
 their innoceucy. Ye perceive how by His out- 
 ward gesture and deed He declared His good will 
 toward them ; for He embraced them in His 
 arms, He laid His hands iipon them, and blessed 
 them. Doubt ye not therefore, but earnestly 
 believe, that He hath likewise favourably received 
 this present Infant ; that He hath embraced Mm 
 with the arms of His mercy ; and (as He hath 
 promised in His holy Word) will give unto him 
 the blessing of eternal life, and make him par- 
 taker of His everlasting kingdom. Wherefore, 
 we being thus persuaded of the good will of our 
 heavenly Father, declared by His Son Jesus 
 Christ, towards this Infant, let us faithfully and 
 devoutly give thanks unto Him, and say the 
 [)rayer which the Lord Himself taught us. 
 
 OUil Father, Which art in heaven. Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 ALMIGHTY and everlasting God, heavenly 
 -^LX. Father, we give Thee humble thanks, 
 that Thou hast vouchsafed to call us to the know- 
 ledge of Thy grace, and faith in Thee : Increase 
 this knowledge, and confirm this faith in us ever- 
 more. Give Thy Holy Spirit to this Infant, that 
 he, being born again, and being made cm heir of 
 everlasting salvation, through our Lord Jesus 
 Christ, may continue Thy servant, and attain 
 Thy promise ; through the same our Lord Jesus 
 Christ Thy Son, Who liveth and reigneth with 
 Thee and the Holy Spirit, now and for ever. 
 Amen. 
 
 H Then shall the Priest demand the Name of the 
 Child ; which being by the Godfathers and God- 
 mothers pronounced, the Minister shall say, 
 
 "T^OST thou, in the name of this Child, renounce 
 J-^ the devil and all his works, the vain pomp 
 and glory of this world, with all covetous desires 
 
 of the same, and the carnal desires of the flesh, 
 So that thou wilt not follow, nor be led by them? 
 
 If Answer. 
 I renounce them all. 
 
 H Minister. 
 
 DOST thou believe in God the Father Al- 
 mighty, Maker of heaven and earth ? 
 
 And in Jesus Christ His onty-begotten Son 
 our Lord ? And that He was conceived by the 
 Holy Ghost ; born of the Virgin Mary ; that He 
 suS'ered under Pontius Pilate, was crucified, dead, 
 and buried ; that He went down into hell, and 
 also did rise again the third day; that He ascended 
 into heaven, and sitteth at the right hand of God 
 the Father Almighty ; and from thence shall 
 come again at the end of the world, to judge the 
 quick and the dead 1 
 
 And dost thou believe in the Holy Ghost ; 
 the holy Catholick Church ; the Communion of 
 Saints ; the Remission of sins ; the Eesurrection 
 of the flesh ; and everlasting life after death ? 
 
 H Answer. 
 All this I stedfastly believe. 
 IT Minister. 
 "TTTILT thou then obediently keep God's holy 
 V V will and commandments, and walk in the 
 same all the days of thy life \ 
 
 IF Answer. 
 I will. 
 
 H Then the Priest shall say, 
 
 WE receive this Child into the congregation 
 of Christ's flock, and do -i- sign him 
 with the sign of the Cross, in token , „ 
 that hereafter he .shall not be ashamed PrUst sMU 
 to confess the faith of Christ cruci- ™;„^;^ " "'^^l 
 fied, and manfully to fight under cmms fon- 
 His banner, against sin, the world, 
 and the devil ; and to continue Christ's faithful 
 soldier and servant unto his life's end. Amen. 
 
 H Then shall the Priest say, 
 
 SEEING now, dearly beloved brethren, that 
 this Child is by Baptism regenerate, and 
 grafted into the body of Christ's Church, let us 
 give thanks unto Almighty God for these benefits; 
 and with one accord make our prayers unto Him, 
 that this Child may lead the rest of his life accord- 
 ing to this beginning. 
 
 w 
 
 '.' Then shall the Priest say, 
 
 E yield Thee hearty thanks, most merciful 
 Father, that it hath pleased Thee to 
 
 form : ". . . in which case he shall say this: I certify you 
 that, according to the due and prescribed Order of the Church, 
 in case of necessity, at such a time, and in sucli a place, and 
 before divers witnesses, I administered private Baptism to 
 this child, who being born in original sin, etc., «< ■infra." 
 From this it would appear that the whole of the follovring 
 part of the form, as afterwards printed, was intended by him 
 to have been used in every case. Tlie internal evidence of 
 the Office seems to indicate such an intention also, and pro- 
 bably the omission is a clerical error, whicli has arisen from 
 Cosin not writing the whole at length in his MS. revision. 
 
 Cosin also transferred the Lord's Prayer from the place 
 which it here occupies, and which is that of the old Office, 
 to the same place as it occupies in the ordinary Service for 
 
 Public Baptism : but although his alteration is left as he 
 wrote it, while erasures are on either side, it was not printed, 
 and the two forms of the Oflice do not agree. 
 
 At the end of tlie Exhortation in the Prayer Books, as they 
 stood before 1G61, there was a Rubric, "And so foith, as in 
 Public Baptism." This Rubric was erased by Cosin, and he 
 substituted, " Then shall he add and say, Furthermore, I 
 reqiiire you to take care nt supi'a in pnblic Baptism." This 
 supplementary charge is not printed in the Sealed books, yet 
 it seems clear that its omission was a clerical error, and that 
 it ouglit to be inserted by the clergyman when he uses the 
 Office. 
 
 There is, in fact, a certain want of exact consistency about 
 the use of this Office (and the same is observable iu the use
 
 IPcitiatc idaptism of Infants. 
 
 423 
 
 regenerate this Infant with Thy Holy Spirit, to 
 receive him for Thine own Child by adoption, 
 and to incorporate him into Thy holy Church. 
 And humbly we beseech Thee to grant, that he, 
 being dead unto sin and living unto righteousness, 
 and being buried with Christ in His death, may 
 crucify the old man, and utterly abolish the whole 
 body of sin ; and that, as he is made partaker of 
 the death of Thy Son, he may also be partaker 
 of His resurrection ; so that finally, with the 
 residue of Thy holy Church, he may be an 
 inheritor of Thine everlasting kingdom ; through 
 Jesus Christ our Lord. Amen. 
 
 U Then, all standing up, the Priest shall say to the 
 Godfathers and Godmothers this Exhortation fol- 
 lowing. 
 
 FOKASMUCH as this Child hath promised 
 by you his sureties to renounce the devil 
 and all his works, to believe in God, and to serve 
 
 Him ; ye umst remember, that it is your parts 
 and duties to see that thi^ Infant be taught, so 
 soon as he shall be able to learn, what a solemn 
 vow, promise, and profession, he hath here made 
 by you. And that he may know these things the 
 better, ye shall call upon him to hear Sermons ; 
 and chiefly ye shall provide, that he may learn 
 the Creed, the Lord's Prayer, and the Ten Com- 
 mandments, in the vulgar tongue, and all other 
 things which a Christian ought to know and 
 believe to his soul's health ; and that this Child 
 may be virtuously brought up to lead a godly 
 and a Christian life ; remembering always, that 
 Baptism doth represent unto us our profession ; 
 which is, to follow the example of our Saviour 
 Christ and to be made like unto Him ; that, as 
 He died, and rose again for us, so should we, who 
 are baptized, die from sin and rise again unto 
 righteousness ; continually mortifying all our evU 
 and corrupt affections, and daily proceeding in all 
 virtue and godliness of living. 
 
 If But if they which bring the Infant to the Church 
 do make such uncertain answers to the Priest's 
 questions, as that it cannot appear that the Child 
 was baptized with Water, In the Name of the 
 Father, and of the Son, and of the Holij Ghost, 
 (which are essential parts of i?aptism,) then let 
 the Priest baptize it in the form before appointed 
 for Publick Baptism of Infants ; saving that at 
 the dipping of the Child in the Font, he shall use 
 this form of words. 
 
 IF thou art not already baptized, iV. I baptize 
 thee In the Name of the Father, and of 
 the Son, and of the Holy Ghost. Amen. 
 
 . " Si vero dubitet rationabiliter Sacerdos utrum 
 iufans ad baptizandum sibi oblatus prius in forma 
 debita fuerit baptizatus vel non, debet omnia 
 perticere cum eo sicut cum alio queni constat sibi 
 non baptizatum, pra;terquam quod verba sacra- 
 mentalia essentialia proferre debeat sub conditione, 
 hoc mode diceudo : 
 
 jY. si baptizatus es, ego non rebaptizo te : sed si 
 nondum baptizatus es, ego baptizo te, in nomine 
 Patris, et FiLii, et Spiritus Sancti. Amen. 
 Sub aspefsio7ie vel immersione nt siqrra. 
 
 of tlie unreformed Office "ad faciendum Catechuuieuum ") 
 over a baptized child. It is also impossible to follow it 
 exactly if an attempt is made to amalgamate it with the 
 Office for Public Baptism. It was probably intended to be 
 used at the font, but no water should be placed in the 
 latter. 
 
 CONDITIONAL BAPTISJI. 
 
 The earliest mention of conditional Baptism is in the 
 statutes of St. Boniface, Archbishop of Mentz about a.d. 74.5. 
 His words as given by Martene [de Antit]. rit. i. 163, ed. 
 1636] are, "Si de aliquibus dubium sit, utrum sint baptizati, 
 absque ullo scrupulo baptizentur ; his tamen verbis pra?- 
 missis : tNon te rebaptizo, sed si nondum es baptizatus, etc." 
 It is not probable that Boniface would originate this form. 
 
 nor is it likely that the whole Western Cliurch would so 
 exactly have adopted any form originated by liim ; we may 
 therefore reasonably conclude that his words represent the 
 established usage of the ancient and settled Churches of 
 Kurope when he wrote, and that tlie charity of the Church 
 had always provided such a form. 
 
 Conditional Baptism ouglit not to be administered hastily 
 as a means of escaping from a difficulty. The principle of 
 the Church is clear and unhesitating (as is shewn in the 
 Rubric above) that if water and the words of Institution 
 have been used they have constituted a true Baptism, the 
 iteration of wliich would be sinful in the baptizcr, and at the 
 same time useless to the baptized. But, after careful inquiry, 
 doubts may often be felt as to the due use of the essentials 
 of Baptism, and in such a case the conditional form should 
 certainly be adopted, for the sake of the child.
 
 THE MINISTRATION OF 
 
 BAPTISM TO SUCH AS ARE OF RIPER YEARS, 
 
 AND ABLE TO ANSWER FOR THEMSELVES. 
 
 II VVIien auy such persons as are of riper years are to 
 be baptized, timely notice shall be given to the 
 Bishop, or whom he shall appoint for that pur- 
 pose, a week before at tlie least, by the Parents, 
 or some other discreet persons ; that so due care 
 may be taken for their examination, whether they 
 be sufficiently instructed in tlie principles of the 
 Christian Religion ; and that they may be ex- 
 horted to prepare themselves with prayers and 
 fasting for the receiving of this holy Sacrament. 
 
 II And if they shall be found fit, then tlie Godfathers 
 and Godmothers (the people being assembled upon 
 the Sunday or Holyday appointed) shall be ready 
 to present them at the Font immediately after 
 the second Lesson, either at Morning or Evening 
 Prayer, as the Curate in his discretion shall think 
 fit. 
 
 H And standing there, the Priest shall ask whether 
 any of the persons here presented be baptized or 
 no : If tliey shall answer, No ; then shall the 
 Priest say thus, 
 
 DEARLY beloved, forasuiuch as all men are 
 conceived and born in sin, (and that 
 which i.s born of the flesh is flesh,) and they that 
 are in the flesh cannot please God, but live in 
 sin, committing many actual transgressions ; and 
 that our Saviohk Cheist saith. None can enter 
 into the Kingdom of God, except he be regen- 
 erate and born anew of Water and of the Holy 
 Gho.st; I beseech you to call upon God the 
 Father, through our Lord Jesu.s Christ, that 
 of His bounteous goodness He will grant to these 
 persons that which by nature they cannot have, 
 that they may be baptized with water and the 
 Holy Ghost, and received into Christ's holy 
 Church, and be made lively members of the 
 same. 
 
 1i Then sliall the Priest say. 
 Let us pray. 
 
 (IF And here all the Congregation shall kneel. ) 
 
 ALMIGHTY and everlasting God, Who of 
 -Ol_ Thy great mercy didst save Noah and his 
 family in the ark from perishing by water ; and 
 also didst safely lead the children of Israel Thy 
 people through the Eed Sea, figuring thereby 
 Thy holy Baptism ; and by the Baptism of Thy 
 well-beloved Son Jesus Christ, in the river 
 Jordan, didst sanctify the element of water to 
 the mystical washing away of sin ; We beseech 
 Thee, for Thine infinite mercies, that Thou wilt 
 mercifully look upon these Thy servants; wash 
 them and sanctify them with the Holy Ghost, that 
 they being delivered from Thy wrath may be 
 received into the ark of Christ's Church ; and 
 being stedfast in faith, joyful through hope, and 
 rooted in charity, may so pass the waves of this 
 troublesome world, that finally they may come to 
 the land of everlasting life, there to reign with 
 Thee world without end ; through Jesus Christ 
 our Lord. Allien. 
 
 AL^^iIIGHTY and immortal God, the Aid of all 
 -^^^ that need, the Helper of all that flee to Thee 
 for succour, the Life of them that believe, and the 
 Resurrection of the dead ; We call upon Thee for 
 these persons, that they, coming to Thy holy 
 Baptism, may receive remission of their sins by 
 spiritual regeneration. Receive them, O Lord, 
 as Thou hast promised by Thy well-beloved Son, 
 saying, Ask, and ye shall receive ; seek, and ye 
 shall find ; knock, and it shall be opened unto 
 you ; So give now unto us that ask ; let us that 
 seek find ; open the gate unto us that knock ; 
 that these persons may enjoy the everlasting bene- 
 diction of Thy heavenly washing, and may come 
 
 THE BAPTISM OF ADULTS. 
 In that Preface to the l^rayer Book which was written by 
 Bishop Sanderson in lOGI, it is stated that among other 
 alterations and additions it was thouglit expedient to add 
 "an Office for the Baptism of such as are of riper years; 
 which, although not so necessary when the former Book was 
 compiled, yet by tlie growth of Anabaptism, through the 
 licentiousness of the late times crept in amongst us, is now 
 become necessary, and may be always useful for the baptizing 
 of Natives in our Plantations, and others converted to the 
 Faith." It is probable that this was suggested by Bishop 
 Cosin, for at the end of the Office tor Private Baptism in his 
 Durham Book, he has written, "Print in a neio leaf. The 
 Ministration of Publick Baptism to such as are of perfect age, 
 or come to the years of discretion, and are able to render an 
 account of their faith, and undertake for themselves ;" all 
 after " discretion " being subsequently erased. The Office 
 
 was, however, framed under the direction of a Committee 
 of Convocation, consisting of the following Bishops and 
 Clergy :— 
 
 Henchman, Bishop of Salisbury. 
 
 Laney, ,, Peterborough. 
 
 Griffith, ,, St. Asaph. 
 
 Earl, Dean of \\'estminster. 
 
 Oliver, ,, Worcester. 
 
 Sparrow, Archdeacon of Sudbury. 
 
 Creed, „ Wilts. 
 
 Heywood, 
 
 Gunning, afterwards Bishop of Chichester and of Ely. 
 
 These met at the Savoy for the purpose on May 20, 16G1, 
 a date which shews that the review of the Prayer Book was 
 begun six months before the final official steps towards 
 revision were undertaken. [.Sec p. 32.] Wood, in his ^(Acmce 
 Oxoniensis, says that the Bishop of St. As.iph had the chief
 
 Tdapttsm of sucb as arc of Eiper gears. 
 
 425 
 
 to the eternal kingdom which Thou hast pro- 
 mised by Christ our Loed. Amen. 
 
 IT Theu shall the people stand up, and the Priest 
 shall say, 
 
 Hear the words of the Gospel, written by Saint 
 John, in the third Chapter, beginning at the 
 first Verse. 
 
 THERE was a man of the Pharisees, named 
 Nicodemus, a ruler of the Jews. The 
 same came to Jesus by night, and said unto 
 Him, Kabbi, we know that Thou art a teacher 
 come from God ; for no man can do these 
 miracles that Thou doest, except God be with 
 him. Jesus answered and .said unto him. Verily, 
 verily I say unto thee, Except a man be born 
 again, he cannot see the Kingdom of God. 
 Nicodemus saith unto Him, How can a man be 
 born when he is old "i Can he enter the second 
 time into his mother's womb, and be born? 
 Jesus answered, Verily, verily I say unto thee, 
 Except a man be born of water and of the Spirit, 
 he cannot enter into the Kingdom of God. That 
 which is born of the flesh is flesh; and that 
 which is born of the Spirit is spirit. Marvel not 
 that I said unto thee, Ye must be born again. 
 The wind bloweth where it listeth, and thou 
 hearest the sound thereof ; but canst not tell 
 whence it cometh, and whither it goeth : so is 
 every one that is born of the Spirit. 
 
 IT After which he shall say this exhortation following. 
 
 BELOVED, ye hear in this Gospel the express 
 words of our Saviour Christ, that except 
 a man be born of water and of the Spirit, he 
 cannot enter into the Kingdom of God. Whereby 
 ye may perceive the great necessity of this Sacra- 
 ment, where it may be had. Likewise, imme- 
 diately before His ascension into heaven, (as we 
 read in the last Chapter of Saint Mark's Gospel,) 
 He gave command to His disciples, saying. Go 
 ye into all the world, and preach the Go.spel to 
 every creature. He that believeth and is bap- 
 tized shall be saved ; but he that believeth not 
 shall be damned. Which also sheweth unto us 
 the great benefit we reap thereby. For which 
 cause Saint Peter the Apostle, when upon his first 
 preaching of the Gospel many were pricked at 
 the heart, and said to him and the rest of the 
 Apostles, Men and brethren, what shall we do ? 
 replied and said unto them. Repent and be bap- 
 
 tized every one of you for the remission of sins, 
 and ye shall receive the gift of the Holy Ghost. 
 For the promise is to you and your children, and 
 to all that are afar off, even a.s' many as the 
 Lord our God shall call. And with many 
 other words exhorted he them, saying. Save 
 yourselves from this untoward generation. For 
 (as the same Apostle testifieth in another place) 
 even Baptism doth also pow save us, (not the put- 
 ting away of the filth of the flesh, but the answer 
 of a good conscience towards God,) by the resurrec- 
 tion of Jesus Christ. Doubt ye not therefore, 
 but earnestly believe, that Ho will favourably 
 receive t/iese present persons, truly repenting, and 
 coming unto Him by faith ; that He will grant 
 them remission of their sins, and bestow upon 
 the7)i the Holy Ghost ; that He will give i/iem the 
 blessing of eternal life, and make them partali^rs 
 of His everlasting kingdom. 
 
 Wherefore we being thus persuaded of the 
 good will of our heavenly Father towards these 
 j)ersons, declared by His Son Jesus Christ ; let 
 us faithfully and devoutly give thanks to Him, 
 and say, 
 
 ALMIGHTY and everlasting God, heavenly 
 -^^ Father, we give Thee humble thanks, for 
 that Thou hast vouchsafed to call us to the 
 knowledge of Thy grace, and faith in Thee : 
 Increase this knowledge, and confirm this faith in 
 us evermore. Give Thy Holy Spirit to these 
 ■persons, that they may be born again and be 
 made heirs of everlasting salvation, through our 
 Lord Jesus Christ, Who liveth and reigneth 
 with Thee and the Holy Spirit, now and for 
 ever. Amen. 
 
 IT Then the Priest shall speak to the persons to be 
 baptized on this wise : 
 
 WELL-BELOVED, who are come hither desir- 
 ing to receive holy Baptism, ye have heard 
 how the congregation hath prayed that our Lord 
 Jesus Christ would vouchsafe to receive you 
 and bless you, to release you of your s^ns, to give 
 you the Kingdom of Heaven and everlasting life. 
 Ye have heard also that our Lord Jesus Cueist 
 hath promised in His holy Word to grant all 
 those things that we have prayed for ; which 
 promise He, for His part, will most surely keep 
 and perform. 
 
 hiuid iu composing this form. It received the appi'obation 
 of Convocation on May 31, 1661.' 
 
 Two Rubrics at the end of this Office furnish a rule as to 
 the age of the persons for whom it is to he used. The first 
 enjoins tliat every one bajitized with it sliall be confirmed 
 and be admitted to the Holy Communion as soon as con- 
 veniently may be. From this it is evident that all wlio would 
 be considered old enough to be contirnied if they liad been 
 baptized come within tlie limits of those ' ' riper years " named 
 in the title. The second Rubric lays down tlie rule that the 
 0:lice is not to be used for those wlu) arc not yet come to 
 years of discretion to answer for themselves, Ijut that such 
 shall be baptized with the Office for Infant liaptism. Adult 
 idiots onglit to be liaptized, but not with tliis Office ; and 
 perhaps tliat for Priv.ate Baptism is best suited to tlieir case, 
 if neglect of Baptism in their infancy has been added to their 
 natural misfortune. Perhaps it may be laid down as a general 
 
 1 Cardweli.'s Con/, pp. 3T0, 374. Latububy's Convoc. p. 283. 
 
 rule that while Confirmation is not given to young children, 
 all under the age of twelve should be baptized as Infants, and 
 all persons above tliat age with the present Office. 
 
 As this Ollice was framed entirely for adult persons, 
 whether born of Christian or of Heathen jiarents, it necessarily 
 recurs to tliose princi])les on wliich Holy Baptism was 
 administered in the primitive times of Christianity, when 
 millions of such persons were so admitted into the Church of 
 Christ. Tlius the (.\andid,ate for Baptism is a Catechumen in 
 the ancient sense ; anil as such is admitted to the sacrament 
 of regeneration only by the express permission of a chief 
 minister of tlie Church, and after proper instruction an<l 
 examination, witli tlie discipline of prayer and fasting. It 
 may bo observed also, that a Bishop or Priest is supjiosed 
 throughout to be the minister of Adult Baptism in public ; 
 though, of course, the ordinary rules as to valid Baptism 
 apply, to extreme cases of dying persons, when no priest can 
 be procured. 
 
 The ritual of the Baptism of Adults differs from that of
 
 ■426 
 
 laaptism of suet) a0 are of iRipct gears. 
 
 Wherefore, after this promise made by Christ, 
 f/e must also faithfully, for your part, promise in 
 the presence of these your witnesses, and this 
 whole congregation, that pe will renounce the 
 devil and all his works, and constantly believe 
 God's holy Word, and obediently keep His com- 
 mandments. 
 
 IT Then shall the Priest demand of each of the per- 
 sons to be baptized, severally, these Questions 
 following : 
 
 IT Question. 
 
 DOST thou renounce the devil and all his 
 works, the vain pomp and glory of the 
 world, with all covetous desires of the same, and 
 the carnal desires of the flesh, so that thou wilt 
 not follow, nor be led by them 1 
 
 H Answer. 
 I renounce them all. 
 
 H Question. 
 
 DOST thou believe in God the Father 
 Almighty, Blaker of heaven and earth ? 
 
 And in Jesus Chkist His only-begotten Son 
 our Lord 1 And that He was conceived by the 
 Holy Ghost ; born of the Virgin Mary ; that He 
 suffered under Pontius Pilate, was crucified, dead, 
 and buried ; that He went down into hell, and 
 also did rise again the third day ; that He 
 ascended into heaven, and sitteth at the right 
 hand of God the Father Almighty ; and from 
 thence shall come again at the end of the world, 
 to judge the quick and the dead? 
 
 And dost thou believe in the Holy Ghost; 
 the holy Catholick Church, the Comnmniou of 
 Saints ; the Remission of sins ; the Resurrection 
 of the flesh ; and everlasting life after death 1 
 
 ^; Answer. 
 All this I stedfastly believe. 
 
 II Question. 
 ILT thou be baptized in this faith ? 
 
 1 Answer. 
 That is my desire. 
 
 W 
 
 IT Question, 
 "TTTILT thou then obediently keep God's holy 
 VV will and commandments, and w'alk in 
 the same all the days of thy life 1 
 
 H Answer. 
 
 I will endeavour so to do, God being my helper. 
 
 IT Then shall the Priest say, 
 
 O MERCIFUL God, grant that the old Adam 
 in these j^o'son^ may be so buried, that the 
 new man may be raised up in tfiem. Amai. 
 Grant that all carnal affections may die in them, 
 
 a So :a MS. Caiiij^, 
 
 and that all things belonging to the Spirit may 
 live and grow in them. Amen. 
 
 Grant that they may have power and strength 
 to have victor}', and to triumph, against the 
 devil, the world, and the flesh. Amen. 
 
 Grant that they, being here dedicated to Thee 
 by our office and ministry, may also be endued 
 with heavenly virtues, and everlastingly rewarded 
 through Thy mercy, O blessed Lord God, Who 
 dost live, and govern all things, world without 
 end. Amen. 
 
 ALMIGHTY, everliving God, Whose most 
 -L^ dearly beloved Son Jesus Christ, for the 
 forgiveness of our sins, did shed out of His most 
 precious side both water and blood, and gave 
 commandment to His disciples, that they should 
 go teach all nations, and baptize them In the 
 Name of the Father, the Son, and the Holy 
 Ghost ; Regard, we beseech Thee, the supplica- 
 tions of this congregation; sanctify '"THIS 
 WATER to the mystical washing away of sin ; 
 and grant that the persons now to be baptized 
 therein may receive the fulness of Thy grace, and 
 ever remain in the number of Thy faithful and 
 elect children, through Jesus Christ our Lord. 
 Ame?i. 
 
 IT Then shall the Priest take eaeli person to be baptized 
 by the right hand, and placing him conveniently 
 by the Font, according to his discretion, shall ask 
 the Godfathers and Godmothers the Name ; and 
 then shall dip him in tlie water, or pour water 
 upon him, saying, 
 
 ~]Vr I baptize thee In the Name of the Father, 
 -LN . and of the Son, and of the Holy Ghost. 
 Amen. 
 
 IT Then shall the Priest say, 
 \ ITE receive this person into the congregation 
 VV of Christ's flock ; + and do + ^ere the 
 sign him with the sign of the cross, P"^^' «'"■!' 
 in token that hereafter he shall not upon the per- 
 be ashamed to confess the faith of son's /oretod. 
 Christ crucified, and manfully to fight under His 
 banner, against sin, the world, and the devil; 
 and to continue Christ's faithful soldier and 
 servant unto his life's end. Amen. 
 
 If Then shall the Priest say, 
 
 SEEING now, dearly beloved brethren, that 
 these persons are regenerate, and grafted 
 into the body of Christ's Church, let us give 
 thanks unto Almighty God for these benefits, 
 and with one accord make our prayers unto Him, 
 that they may lead the rest of their life according 
 to this beginning. 
 
 IT Then shall be said the Lord's Prayer, all kneeling. 
 
 OUR Father, Which art in lieaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 
 Infants only in three particulars : 1. Tlie person to be 
 baptized answers the interrogatories himself. 2. The Priest 
 takes him by the right hand and brings him to the font, 
 "placing him conveniently by tlie B'oiit." 3, An address to 
 the newly baptized follows the short one which is made to 
 the sponsors. To these it may be added, fourthly, though 
 not directed in the Rubric, that it is most reverent and 
 seemly for the person who is being baptized to kneel during 
 
 the act of Baptism. Women should also be provided with 
 veils similar to those used at Conlirmation, to be removed, of 
 course, during the actual Baptism. 
 
 Persons who have come to years of discretion are sometimes 
 in doubt respecting their Baptism, and are anxious to be 
 baptized with the conditional form. As a rule the Church 
 has always concluded that those who have been born of 
 Cliristi.in parents have been baptized, unless the contrary
 
 baptism of sucfj as are of IRipct gears. 
 
 427 
 
 will bo done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 \ \7"E yield Thee humble thanks, heavenly 
 V V Father, that Thou hast vouchsafed to 
 call us to the knowledge of Thy grace, and faith 
 in Thee : Increase this knowledge, and confirm 
 this faith in us evermore. Give Thy Holy Spirit 
 to these persons ; that being now born again, and 
 made heirs of everlasting salvation through our 
 Lord Jesus Christ, they may continue Thy 
 servants, and attain Thy promises through the 
 same Lord Jesus Christ Thy Son, Who liveth 
 and reigueth with Thee in the unity of the same 
 Holy Spirit, everlastingly. Amen. 
 
 IT Tiieu, all standing up, the Priest shall use this 
 Exhortation following ; speaking to the Godfathers 
 and Godmothers first. 
 
 FOKASilUCH as these jyersons have promised 
 in your presence to renounce the devil and 
 all his works, to believe in God, and to serve 
 Him ; ye must remember, that it is your part and 
 duty to put them in mind, what a solemn vow, 
 promise, and profession they have now made 
 before this congregation, and especially before 
 you their chosen witnesses. And ye are also to 
 call upon them to use all diligence to be rightly 
 instructed in God's holy Word ; that so they 
 
 may grow in grace, and in the knowledge of our 
 Lord Jesus Christ, and live godly, righteously, 
 and soberly in this present world. 
 
 (II And then, speaking to the new baptized persons, he 
 shall proceed, and say,) 
 
 AND as for you, who have now by Baptism 
 -^^ put on Christ, it is your part and duty 
 also, being made the children of God and of the 
 light, by faith in Jesus Christ, to walk answer- 
 ably to your Christian calling, and as becometh 
 the children of light ; remembering always that 
 Baptism representeth unto us our profession ; 
 which is, to follow the example of our Saviour 
 Christ, and to be made like unto Him ; that as 
 He died, and rose again for us ; so should we who 
 are baptized, die from sin, and rise again unto 
 righteousness, continually mortifying all our evil 
 and corrupt affections, and daily proceeding in all 
 virtue and godliness of living. 
 
 IT It is expedient that every person thus baptized 
 should be confirmed by the Bishop so soon after 
 his Baptism as conveniently may be ; that so he 
 may be admitted to the holy Communion. 
 
 IT If any persons not baptized in their infancy shall be 
 brought to be baptized before they come to years 
 of discretion to answer for themselves ; it may 
 suffice to use the Office for Publick Baptism of 
 Infants, or (in case of extreme danger) tlie Office 
 for Private Baptism, only changing the word 
 [IiifaiU] for [Chilli or Persoii] as occasion requireth. 
 
 can be proved. Careful inquiry should, therefore, be made 
 whetlier there is really any good reason for doubt before any 
 such question is entertained. But if, after inquiry, there 
 still remains cause for doubt, there seems to be no reason why 
 the conditional form should not (the Bishop consenting) be 
 used, although no actual provision is made for it in the case 
 of adult persons. Even although a person may have been 
 
 coufirmed and have received the Holy Communion, if it is 
 afterwards discovered that he has not been baptized, the 
 Sacrament of Baptism should be administered. In such a 
 case, reverent doubt as tn the effect of the latter S.acrnment 
 in supplying the omission of the former might well lead to the 
 use of the conditional form.
 
 AN INTRODUCTION TO THE CATECHISM. 
 
 The ecclesiastical word C'atechisnius is derived from the 
 ( treek Korj/x'/'''", aucl means literally an instruction by -word 
 uf mouth of such a kind as to draw out a reply or echo.' In 
 the earliest age of the Church the word was used for that 
 kind of instruction whicli was given to the catecliumens or 
 candidates for Bajjtism [Luke i. 4] ; and from this usage it 
 has come to mean also, in later ages, the instruction which 
 ii given to candidates for Confirmation. A similar kind of 
 iustruction amoug the Jews is indicated by the only incident 
 which is recorded of our Lord's childhood, wlien after three 
 days' disappearance He was found by His Mother and .Joseph 
 " sitting in the midst of the doctors, both hearing them, and 
 asking them questions." [Luke ii. 40] 
 
 In tlie Primitive Church catechizing appears to have been 
 carried on by means of wliat we should now call a lecture, 
 the questions being asked rather by the persons catechized 
 than by tlie person catechizing. A lifelike description of 
 such a method is contained in an epistle of St. Augustine to 
 Deo Gratias, which is, in fact, a treatise on catechizing, and 
 has the title "De catechizandis rudibus. " It was written 
 .v.D. 400. There is also an invaluable series of Catechetical 
 Lectures by St. Cyril of Jerusalem, delivered in that city 
 about A.D. 347. In tlie previous century Origan, and before 
 him Clemens Alexandrinus (who left a series of Catechetical 
 Lectures entitled P^dagogus), and Pantfenus, his predecessor, 
 had made the catechetical school of Alexandria famous for 
 the iustruction tliere conveyed in the principles of Christianity; 
 but there can be no doubt that this instruction was of a less 
 elementary cliaracter than what is usually understood by the 
 word catechizing. 
 
 In St. Augustine's treatise he gives a description of the 
 manner in wliich a catechist is to keep alive the attention 
 and interest of the person who is being catechized : he also 
 sets forth the subjects of instruction, and gives two examples, 
 one long, the other short, of the mode in which those subjects 
 were to be taught in detail. From these it appears to have 
 been the custom first to give a narration of the Bible History, 
 and then to shew its connection with Christianity, afterwards 
 setting forth the doctrines of the Creed and the principles of 
 Christian duty. St. Cyril's lectures also begin with an expo- 
 sition of the relation whicli the Old Testament history bears 
 to Christ and Christianity : they then go on to explain the 
 principles of Baptism and the benefits to be derived from it ; 
 afterwards expound tlie Creed in fifteen lectures ; and con- 
 clude with five on the Sacraments of Baptism and the Lord's 
 Supper, the latter addressed to the same set of hearers 
 immediately after tlieir Baptism had taken place. - 
 
 It will be observed that this primitive form of instruction 
 was of a dill'erent character from tliat fixed question and 
 answer which we understand in modern times by the word 
 Catechism. This was represented by the Interrogatories 
 which formed part of the Oflice for Baptism and Confirmation, 
 and wliich were called by that name both in primitive and in 
 mediaeval times. Thus St. Cyril says, " Let thy feet hasten 
 to the Catecliizings, receive with earnestness the Exorcisms ; 
 for whether thou art breathed upon or exorcised, the Ordi- 
 nance is to thee salvation." [lutrod. Lect. 9, Oxf. transl. ] 
 .So among Archbishop Peckham's Constitutions there is one 
 which enjoins "that children baptized by laymen or women 
 in case of urgent necessity are not to be baptized again ; " 
 and it is added, "let the exorcisms and catechisms be used 
 over children so baptized, in reverence to the ordinances of 
 the Church." [Johnson's Canons, ii. 277-] 
 
 Wlieu the Offices of the Church of England were translated 
 into English, and an endeavour was being made to develope 
 
 1 "III aearrxEa'is included an iteiatii'ii, ami from ^i^-^^^'C have our word 
 echo. 'H;t*<" is indeed ' to sound the hist syllable." and such sounders liaply 
 there are enough ; but ataTrx^^is ' to sound in the whole, after one again!' 
 And such is the repetition which is required of the right and true kcctv.xhC- 
 H-iyot, young catechized Christians, and those places are called xtcTr,xCs that 
 give the whole verse or word again." [Bishop Andrewes' Introduction, to 
 Pattern of Catcchisiical Doctriiie.] 
 
 3 St. Cyril's Exposition of the Lord's Prayer may be found at p. 208. 
 
 further tlian had hitherto been done the intelligent use of 
 them by the laity, and also to promote generally an intellec- 
 tual religion among them, a Catechism was inserted in the 
 Office for Confirmation. This was, of course, to be learned 
 during the period of preparation for Confirmation ; but the 
 Kubric directed that when tlie rite was to be administered, 
 the Bishop, or some one appointed by him, should "appose" 
 the persons to be confirmed by requiring them to answer such 
 questions of this Catechism as the former should see fit. 
 The object of this was stated to be that those wlio were 
 about to be confirmed might "then themselves with their 
 own nioutli, and with their own consent, openly before the 
 Church, ratify and confess " what their C^odfatliers and God- 
 mothers had promised for them in their Baptism. This cus- 
 tom was continued until the last revision of the Prayer Book 
 in 1661 ; but in 1552 the word "confess" in the Eubric (used 
 in the sense of confessing or professing our belief) was unfor- 
 tunately altered to "confirm;" and the Kubric being then 
 adopted as a preliminary address in the Confirmation Service 
 (while that which had been referred to by the word was 
 removed from it), a confusion of ideas was originated which 
 connected the expression "ratify and confirm" with the 
 ordinance of laying on of hands instead of with the catechiz- 
 ing by wliich it is preceded. [See notes on Confirmation.] 
 
 Tlie Catechism ^i hich thus stood in the Prayer Book from 
 1549 to 1661 (under both the general title "Confirmation, 
 wherein is contained a Catechism for Children," and tlie par- 
 ticular one by which it is now alone headed), was nearly 
 identical with the present one, but only extended as far as 
 the end of tlie explanation of the Lord's Praj'er.^ It has 
 often been said to have been made by Alexander Nowell, who 
 was second master of Westminster School at the time when 
 the Prayer Book was in preparation, Init Dean of St. Paul's from 
 1560 to 160'2. It has also been attributed to Bishop Poynet, 
 wlio (at the age of thirty-three) was made Bishop of Rochester 
 in 1550. But it is very unlikely that a young second master 
 of Westminster School would have been intrusted with so 
 grave an undertaking by the Divines who set forth the 
 
 3 There is a Catechism in the Confirmation Oflice (such as it is) of Her- 
 mann's Consultation which bears a general resemblance to that in the 
 Prayer Book, and from which hints were probably taken for the composi- 
 tion of the latter. Some of its questions and answers will thus be of interest 
 to the reader. They are given from Bishop Cosin's copy of Daye's transl. 
 of 1537. 
 
 Demand. Dost thou profess thyself to be a Christian ? 
 
 A)isu-er. I profess. 
 
 Demand. What is it to be a Christian? 
 
 Answer. To be born again in Christ, and to have remission of sins, and 
 participation of everlasting life through Him. 
 
 Demand. Wliereby trustest thou that these things be given thee ? 
 
 Answer. Because I am baptized in the Name of the Father, the Son, and 
 the Holy Ghost. 
 
 Demand. Wliat believest thou of God the Father, the .Son, and the Holy 
 Ghost? 
 
 A nsv:er. The same that the Articles of oiu- Creed do comprehend. 
 
 Demand. Rehearse them. 
 
 Ansnxr. I do believe in God the Father Almighty, etc. 
 ^ Here let the child in this place recite all the articles of the Creed 
 plainly and distinctly. 
 [After which follow questions oii each article of the Creed, some of the an- 
 swers being very long. These are followed by a repetition of the vows made 
 at Baptism by the catechumen, and a statement of Christian duty. Some 
 questions upon the Holy Communion are the only others that have any 
 verbal resemblance to the Catechism of the Prayer Book.] 
 
 Demand. What doth the Communion of the congregation of Christ 
 require besides? 
 
 Anstcer. It requireth also, that I receive the Suitper of the Lord with 
 nther Christian men, to whom I come, and with whom I dwell, as one, that 
 is one bread, and one body with them in Christ. 
 
 Demand. What is this Sacrament? 
 
 Ansuxr. It is the communion of the Body and Blood of Christ, which, in 
 the Lord's Supper, when it is celebrated according to the Institution of the 
 Lord, be truly exhibited with the bread and wine. 
 
 Demand. Wilt thou faithfully perform and observe all these things, as 
 thou hast now professed? 
 
 Answer. I will, by the help of our Lord Jesus Christ. 
 
 There is no rehearsal of the Ten Commandments or of the Lord's Prayer 
 in this Catechism of Hermann ; and it bears much more mark of temporary 
 controversies than that in the Prayer Book.
 
 3n 3lntrotiuction to tfjc Catccbism, 
 
 429 
 
 Prayer Book of 1549 : and although Poynet published a Cate- 
 chism in Latin and English, the licence to print it was oulj' 
 asked from Cecil by the Earl of Northumberland on Septem- 
 ber 7, 155'2. 1 Poynet had, however, been chaplain to Cranmer. 
 The name of Goodrich, Bishop of Ely, has also been 
 associated with the authorship of a part of the Catechism. 
 The authority for this is the fact that two tablets — each 
 measuring twenty-four inches by twenty-one inches — are 
 inserted in panels on the outside of a bay window in a gallery 
 which he built on the north side of the palace at Ely, on which 
 
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 TH'HLOVR-POVERTOWORS 
 
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 too short ill its existing form.- "The addition," says Cosin, 
 " was first penned by Bishop Overall (then Dean of St. Paul's) 
 and allowed by the Bishops." [Cosin'.s Notes, p. 491, Ang. 
 Cath. Lib.] Many other writers repeat the statement. 
 
 As Bishop Cosin wrote this about 1640, twenty years only 
 after Overall's death ; and as ho had, in his early life, been 
 chaplain to that good and learned divine, no doubt lie had 
 authority for his statement ; but it is also pretty well estab- 
 lished, from internal evidence, that Overall translated from 
 some Latin formula, probably from an ancient "A, B, C, 
 with the Catechism, " of unknown authorship, which was 
 used in St. Paul's School, and of which there is a reprint 
 dated 16S7.» 
 
 As in many other particulars, so in tlie matter of Catechiz- 
 ing, the Reformation rekindled a principle and a practice 
 which had been gradually becoming extinguished in that 
 decadence of spirituality which had been the bane of the 
 Church of England for a century or more, and from which 
 the Reformation itself was a reaction. Accordingly in a set 
 of Injunctions framed by Cranmer and issued l)y authority of 
 Henry VIIL in ITiSO, the fifth was a reiteration of the rule 
 so often to be met witli in medi;cval times, that the clergy 
 should take care children were taught the Creed, the Lord's 
 Prayer, and the Ten Commandments in tlieir mother tongue.'' 
 This rule lias been so neglected (it is stated in the Homily 
 against Disobedience and wilful liebellion) that few even of 
 the most simple people were taught tliem except in Latin, 
 which they of course could not understand. In the Injunc- 
 tions of Edward VI. [I"i47] this duty was again enforced 
 upon the clergy in the following words : " J tern. That every 
 
 1 State P.al>ers, Domestic. Edw. VI. XV. 3. 
 
 2 Much information about tlie long Catechisms of tlie Protestant Re- 
 formers may be found in W.vLciiirs, hihl. 7'keol. vol. i. Nowell's larger 
 Catechism in Latin was rejmblished at Oxford in 3835 and 1844. The volu- 
 minous Catechism of the Council of Trent is in many respects a valuable 
 summary of Christian doctrine, but was intended as a boolc of instructions 
 for the clergy, and not for the use of children. 
 
 3 As Erasmus antl Colct were very intimate, it is not improbable that 
 this Catechism may have ori^'inated with the foi-mer, who w.a3 a great 
 authority at the time of the Reformation. 
 
 * Sa Uist. Introd. r- 3- 
 
 are engraved "our duty to God," and " our duty to our neigh- 
 bour," in words similar to those now so familiar to every child. 
 As he was one of the Committee of Convocation by whom the 
 Prayer Book was prepared,'' there is no improbability in the 
 supposition that these portions of the Catechism came from 
 his pen ; and if they did so, it may be fairly concluded that 
 the remaining portions of it (as it stood at first) are his also." 
 The latter part of the Catechism was added by the autho- 
 rity of King James I., after the Hampton Court Conference,' 
 the Puritans complaining through Dr. Reinolds that it was 
 
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 holyJay throughout the year, when tucy liavc no sermon, 
 they shall, immediately after the Gospel, openlj' and plainly 
 recite to their parishioners, in the pulpit, the Paternoster, 
 the Credo, and the Ten Commandments in English, to the 
 intent the people may learn the same by heart ; exhorting all 
 parents and householders to teach their children and ser\ants 
 the same, as they are bound tbyhe law of God, and in con- 
 science to do. . . . I/em. That they shall in confessions every 
 Lent, examine every person that cometh to confession to them, 
 whether they can recite the articles of their faith, the Pater- 
 noster, and the Ten Commandments in English, and hear 
 them say the same particular!}'."' The C'ateqhism was a 
 natural developement of this ancient and now revived practice. 
 It appeared in the Prayer Book which was completed in the 
 year [1548] following the above Injunctions ; and at the end 
 of the Confirmation Service, of which it formed a part, was 
 the following Rubric; '"J The Curate of every parish, onco 
 in six weeks at the least, upon warning by him given, shall, 
 upon some Sunday or Holyd.iy, half an hour before Evensong, 
 ojiculy in tlio Church instruct and examine so many children 
 of his parish sent unto him, as the time will serve, and as he 
 sliall think convenient, in some part of this Catechism. And 
 all fatliers, mothers, masters, aiul dames shall cause their 
 children, servants, and apprentices (which are not yet con- 
 firmed) to come to the Church at the day appointed, and 
 (il)cdiently hear and be ordercil by the Curate, until such 
 time as they have learned all that is hero apjioiutcil for them 
 to le.arn. *f And whensoever the Bishop sliall give knowledge 
 for children to be brouglit afore him to any convenient place 
 for tlieir confirmation, then shall the Curate of every ]iarisli 
 either bring or send in writing the names of all those children 
 
 " Src Hist. Introd. p. M. 
 
 6 Tlie above engravings are made fl*om rubbings wliich were taken on 
 July 26, 1882, with the kind permission of tlie IJisboi) of Ely, by the 
 Rev. J. T. Fowler, F.8.A., of Durham. They represent exactly the 
 jieeuliarities of the inscriptions, and also the delieiences now existing in 
 the left-hand panel tlirough tlic stunning of the stone on which they are 
 sculptured. Copies of the inscriptions, not quite accurate as to spelling, 
 will be found in Chuhton's Life o/Notvelt, Oxford 180P. 
 
 7 Hist. Introd. p. 26. 
 
 8 CAiil>w. VoC' Ann. I 7. 10.
 
 430 
 
 an JntcoDuction to tbc Catecbism. 
 
 of his parish which can say the Articles of their Faith, 
 the Lord's Prayer, aud the Ten Commandments ; and 
 also how many of them can answer to the other questions 
 contained in this Catechism." In the previous Injunctions it 
 had been ordered that none should be admitted to the Holy 
 Communion until they could say these three primary sum- 
 maries of Faith, Prayer, and Duty. A Rubric following the 
 above now embodied this rule in a dilTerent form : " IT And 
 there shall none be admitted to the Holy Communion until 
 such time as he be confirmed." In 1549 other Injunctions 
 were issued, and the eighth is, "Item. That the Curates 
 every sixth week at the least, teach and declare diligently 
 the Catechism, according to the book of the same."' The 
 forty-fourth of Queen Elizabeth's Injunctions of 1559 reiterates 
 that of Edward VI., altering the time to " every holyday, 
 and every second Sunday in the year."' All these Injunc- 
 tions were embodied in the fifty-ninth Canon of the Church 
 of England in the year 1603.^ 
 
 "Canon 59. 
 
 " Ministers to Catechize every Stinday. 
 
 "Every Parson, Vicar, or Curate, upon every Sunday and 
 Holyday, before Evening Prayer, shall, for half an hour or 
 more, examine and instruct the youth and ignorant persons 
 in his parish, in the Ten Commandments, the Articles of the 
 Belief, and in the Lord's Prayer ; and shall diligently hear, 
 instruct, and teach them the Catechism set forth in the Book 
 of Common Prayer. And all fathers, mothers, masters, and 
 mistresses, shall cause their children, servants, and appren- 
 tices, which have not learned the Catechism, to come to the 
 Church at the time appointed, obediently to hear, and to be 
 ordered by the Minister, until they have learned the same. 
 And if any Jliuister neglect his duty herein, let him be 
 
 1 Cardw. Doc. Ann. i. 64. 
 
 2 lUd. 195. 
 
 3 In the Liber quonindum Canonum of 1071 there is one which en- 
 joins the duty of catechizing very strongly. ". . . Et ut onmes intelligant 
 quid debeant Deo Optimo Maximo, quid Principi, quern colere ac venerari 
 debent ut Vicarium Dei: quid legibus : quid magistratibus, quid fratribus 
 suis : quid populo Dei : omnibus dominicis et festis diebns statira a meridie 
 lirvesto erunt in teraplis, ibique minimum ad duas lioras legent, et docebunt 
 Catecliismura, et in eo instituent onines suos omnium fetatum, atque ordi- 
 num, non tantum puellas aut pueros. set etiam si opus erit grandiores." 
 [Sparrow's Collection.] The "at least two liours " may be profitably anno- 
 tated by an extract from a letter of Arelibishop Parker to Bishop Parkhurst, 
 " For it is not intended by our canons that everything slionld be so pre- 
 cisely kept, but for the most part, and as occasion of edification should 
 require." [Farker Correspondence, p. 3S9.] 
 
 sharply reproved upon the first complaint, and true notice 
 thereof given to the Bishop or Ordinary of the place. If, 
 after submitting himself, he shall willingly offend therein 
 again, let him be suspended ; if so the third time, there being 
 little hope that he will be therein reformed, then excommuni- 
 cated, and so remain until he will be reformed. And likewise 
 if any of the said fathers, mothers, masters, or mistresses, 
 children, servants, or apprentices, shall neglect their duties, 
 as the one sort in not causing them to come, and the other 
 in refusing to learn, as aforesaid ; let them be suspended by 
 their Ordinaries (if they be not children), and if they so 
 persist by the space of a month, then let them be excom- 
 municated." 
 
 The present Kubric so far supersedes this Canon that it 
 directs the clergyman to catechize after the Second Lesson at 
 Evening Prayer. It is plain that both Canon and Rubric 
 contemplate catechizing as an open and public Ministration 
 in the Church, and in the face of a congregation : and how- 
 ever diligently school catechizing may be carried on, it can- 
 not be considered as adequately satisfying the law of the 
 Church, or as being equivalent to a solemn ministration con- 
 ducted in the House of God. The value of such a ministration 
 has been testified by innumerable writers of former centuries 
 and of modern times in the Church of England : and the 
 catechetical works of Bishop Andrewes, Hammond, Bishop 
 Nicholson, Bishop Ken, and (in our own times) Bishop Nixon, 
 shew how our best Divines have recognized in the Catechism, 
 and in the practice of public catechizing, a duty and a labour 
 upon which the highest intellectual powers may be profitably 
 exercised for the good of Christ's little ones, and of the Church 
 at large. 
 
 It is ob^^ous from the history of the Catechism that it was 
 formed upon the basis of the Creed, the Lord's Prayer, and 
 the Ten Commandments. To these, and to the catechetical 
 exposition connected with them, was prefixed a fourth 
 division on the Christian nature and covenant ; and at the 
 end was afterwards added a fifth division on the Sacraments. 
 It has thus become a comprehensive summary respecting [1] 
 the relation between God and Christians, [2] Faith, [3] Duty, 
 [4] Prayer, [5] Grace. But although thus liappily comprehen- 
 sive, it must be remembered that it does not profess to be 
 exhaustive : and that when the Puritans at the Savoy Confer- 
 ence wished it to be made longer by adding questions on 
 justification, sanctification, etc., the Bishops replied, "The 
 Catechism is not intended as a whole body of dirinity, but as 
 a comprehension of the Articles of Faith, and nther doctrines 
 most necessary to salvation. "
 
 A CATECHISM, 
 
 THAT IS TO SAY, 
 
 AN INSTRUCTION TO BE LEARNED OF EVERY PERSON, BEFORE HE BE 
 BROUGHT TO BE CONFIRMED BY THE BISHOR 
 
 H Question. 
 ' \ I THAT is joiiT Name I 
 
 IT Answer. 
 K or 31. 
 
 IT Question. 
 \Vlio gave you this Name 1 
 
 If Answer. 
 
 *My Godfathers and Godmothers in my Bap- 
 tism ; wherein I was made a member of Christ, 
 the child of God, and an inheritor of the King- 
 dom of Heaven. 
 
 IT Question. 
 
 What did your God-fathers and Godmothers 
 then for you ? 
 
 THE CATECHISM. 
 
 \V7tat is yonr Name ?] The Christian name is used in the 
 Ministrations of the Church, at Baptism, here, and in the 
 Marriage Service. It was formerly used also at Confirmation. 
 In tliis place it obviously singles out, by a sort of analysis, the 
 individual Christian from the Christian body at large, and 
 thus fixes on the idea of individual privilege, duty, and re- 
 sponsibility, while at the same time not interfering with the 
 prominency of the idea of corporate unity which is contained 
 in that of membership. 
 
 N. or M.] The most probable explanation of these letters is, 
 that N was anciently used as the initial of Nomen, and that 
 Nomen for one person, or Nomina for several persons, was 
 expressed by J3 vel Jf3iI3 ; the double J!3 being afterwards 
 corrupted into 9J. The M by which 1000 is expressed was 
 formed in a somewhat similar manner from the ancient nota- 
 tion, CIO' '^y which that number was expressed in classical 
 Latin, and which became (D in the Teutonic character of later 
 inscriptions. 
 
 in mtj Baptism ; xohercin I was madel This answer is very 
 comprehensive, and offers a concise definition of doctrine 
 respecting the Christian nature. It declares that Christians 
 are made such by God's work co-operating with the work of 
 the person baptizing. The infant was dipped in water, or 
 had water poured upon it, wliile the person baptizing named 
 it, and said, " I baptize thee in the Name of the Father, and 
 of the Son, .and of the Holy Ghost." This constituted " my 
 Baptism," so far as man's work could effect it. "In" th.at 
 Baptism, without leaving room for any doubt, without im- 
 posing any condition by which the blessing couhl be nullified, 
 God " made mo a member of Christ, the child of God, and an 
 inheritor of the Kingdom of Heaven." The new birtli is not 
 conditional on the regenerated person's subsequent fulfilment 
 of the baptismal vows, but only upon the due administration 
 of the water and words of Baptism. 
 
 a member of Chrkt] This is a Scriptural expression, used by 
 St. P.aul, who s.ays, " We are the body of Christ, and mem- 
 bers in p.articular" fl Cor. xii. 27] : also, that "by one Spirit 
 are we all baptized into one body . . . for the body is not one 
 member, but many " [1 Cor. xii. 1.3, 14] : also th.at this Body in 
 its completeness is Christ, " As the body is one, and h.ath 
 many members ... so .also is Christ " [1 Cor. xii. 1-] : "For 
 we are niemberB of His Body, of His flesh, .and of His bones." 
 fKph. v. .'iO.] How this membership can be is a mystery, but 
 the results of it are intelligible, and m.ay bo understood partly 
 from analogy, partly from the statements of our Lord and His 
 Apostles. By physiological analogy wo may draw the infer- 
 ence that life is maintained in every member by union with 
 the Head, and without that union no member can live. Hence 
 spiritu.al life is derived from our Lord the Fountain of life, 
 not only as a gift bestowed by one person upon another, but 
 
 by an actual, though mysterious, and therefore unintelligible 
 union. 
 
 It is on such a principle that St. Paul founds his familiar 
 but deeply-important words, "He is the Head over all things 
 to the Church, which is His Body, the fulness of Him Which 
 filleth all in all." [Eph. i. 22, 23.] "And He is the Head of 
 the Body, the Church." [Col. i. 18.] To baptize an infant 
 is, therefore, to use the means by which God gives it spiritual 
 life by uniting it to Christ. To leave an infant unbaptized, is 
 to leave it spiritually without life, by leaving it without tliis 
 union. And the same is true, no wilful bar to the Sacrament 
 intervening, of adults. Our Lord shewed this in describing 
 Himself as the true Vine, and the Apostles as branches ; and 
 especially in the words, "I am the Vine, ye are the branches : 
 he that abideth in Jle, the same bringeth forth much fruit ; 
 for without Me fx^P'' 'E/toC] ye can do nothing." To be made 
 a "member of Christ" is, therefore, to be united in a living 
 spiritual bond with "the Way, the Truth, and the Life," 
 " the Light," "the Resurrection and the Life." Our sjjiritual 
 existence, our spiritual knowledge, and our future Resurrec- 
 tion to life eternal are dependent on that union being efl'ected 
 in and by Baptism. 
 
 the child of God\ This term also is Scriptural. St. Paul 
 uses it thus : " For ye are all the children of God by faith in 
 Christ Jesus" [Gal. iii. 26]: and St. John, "Behold, what 
 manner of love the Father hath bestowed ujion us, that we 
 should be called the sons of God. . . . Beloved, now are we 
 the sons of God." [1 John iii. 1,2.] Such a relationship also 
 springs from actual union with God through Christ in re- 
 generation, and not from federal relationship. So St. Paul 
 alleges when ho writes, "For both He that sanctifieth and 
 tliey who are sanctified, are all of one : for which cause He 
 is not ashamed to call them brethren." [Heb. ii. 11.] So also 
 St. .lohn alleges in the words, " Whosoever belicveth that 
 .lesus is the Christ is born of [7c7^fn;Tai] God : and every one 
 tliat lovetli Him that begat [T6i/ ■yivvr\aavTa\ loveth him also 
 that is begotten of Him " \Thv '^e^twufxivov e^ Ai'toC]. To be 
 the child of God is not only therefore to be taken into that 
 relationship by a covenant, but to be made so by a super- 
 natural effect of gr.ace. 
 
 an inheritor of the Kinr/dom of Jfeaven] St. Paul writes that 
 sonship brings heritage, " If children, then heirs ; heirs of 
 God, and joint-heirs with Christ." [Rom. viii. 17.] The in- 
 heritance is [I] of the Church Militant, which our Lord spe.aks 
 of as tlie Kingdom of Heaven on m.any occasions, [f, .'/. Matt, 
 iii. 2 ; xiii. 24] : and [2] of the Church Triumphant, of 
 which He also speaks under the same title. [Matt. xxv. 34.] 
 The heritage of the Church Militant is a title to all Church 
 privileges and teaching, to benediction, absolution, all sacra- 
 mental rites, the blessed Sacrament, and burial within tho 
 fold of tho Church, aiul m.ay bo described as a title to tho 
 grace of God (tlirough His mercy, and not through our merits).
 
 43- 
 
 a Catecbism. 
 
 IT Answer. 
 "Tliey did promise and vow three things in my 
 name. First, that I should renounce the devil 
 and *all his 'works, the pomps and vanity of this 
 wicked world, and all the sinful lusts of the 
 flesh. Secondly, that I shoulii believe all the 
 Articles of the Christian Faith. And, thirdly, 
 that I should keep God's holy will and command- 
 ments, and walk in the same all the days of my 
 life. 
 
 IT Question. 
 
 ''Dost thou not think that thou art bound to 
 believe, and to do, as they have promised for 
 
 thee? 
 
 IT Answer. 
 
 'Yes verily; and by God's help so I will. And 
 I heartily thank our heavenly Father, that 
 He hath called me to this state of salvation, 
 through Jesus Christ our Saviour. And I 
 pray unto God to give me His grace, that I may 
 ^'continue in the same unto my life's end. 
 
 H Catechist. 
 
 Rehearse the Articles of thy Belief. 
 
 (7 Isa. 19. : 
 3.8. 
 
 1 John 
 
 ^ (i.V his works and 
 pomps, the -vanz- 
 ^i«(>/;etc.,i549 — 61. 
 
 c Gal. 1.4; 5. 24. 
 Mark 16. 16. Malt. 
 
 2S. 20; 22. 37-39. 
 
 Luke I. 74. 75. 
 
 d Deut. 26. 
 James 2. 17. 
 
 e P5. 146. 5. Eph. 
 5. 20. 2 Tim. I, 9. 
 Tit. 2. II. Phil. 4. 
 
 6 : 1. 6 : 2. 13. 
 
 yDeat. 31 12. 
 
 S 2 Tim. 3. 14. 
 
 /( Ileb. II. 6. I Coi 
 ' K. 6. John 14. 
 I 1 John 4. 14. 
 
 IT Answer. 
 
 I BELIEVE in God the Father Almighty, 
 Maker of heaven and earth : 
 
 And in Jesus Christ His only Son our Lord, 
 Who was conceived by the Holy Ghost, Born of 
 the Virgin Mary, Sufl'ered under Pontius Pilate, 
 Was crucified, dead, and buried, He descended 
 into hell ; The third day He rose again from the 
 dead-; He ascended into heaven. And sitteth at 
 the right hand of God the Father Almighty ; 
 From thence He shall come to judge the quick 
 and the dead. 
 
 I believe in the Holy Ghost; The holy 
 Catholick Church ; The Communion of Saints ; 
 The Forgiveness of sins ; The Resurrection of 
 the body ; And the Life everlasting. Amen. 
 
 IT Question. 
 ''What dost thou chiefly leain in these Articles 
 of thy Belief ? 
 
 ^ Answer. 
 ''First, I learn to believe in God the Father, 
 AMio hath made me, and all the world. 
 
 which title can, of course, be forfeited by sin. The heritage 
 of the Church Triumpliant is tlie gift of blessedness wliich 
 " eye hath not seen nor ear heard." 
 
 St. Augustine writes respecting both : " ^A'he^efore, dearly 
 beloved, Catholic plants, members of Christ, think what a 
 Head ye liave ! Children of God, think what a Father ye have 
 found ! Christians, think what an Inheritance is promised you ! 
 Not such as on earth cannot be possessed by cliildren, save 
 when their parents are dead. For no one on earth possesses 
 a father's inheritance save when he is dead. But we, whilst 
 our Father liveth, sliall possess what He shall give : for that 
 our Fatlier cannot die. I add more, and say tlie truth, our 
 Father will Himself be our inheritance. " [Auo. Sermons, cxlvi. 
 2.] As children could never grow up if they refused the food 
 and shelter of their parents' home, so the children of God can 
 never grow to " the fulness of the stature of Christ " if they 
 refuse the present privileges to which they are entitled in the 
 Church of God. And while "not growing up" in the one 
 case means physical death, so does it mean spiritual death in 
 the other ; an excision of the unfruitful branch, the unworthy 
 member of Christ ; an expatriation of the prodigal son for 
 ever from his father's house ; a forfeiture of the eternal in- 
 heritance to which the spiritual birthright has entitled, but 
 of which the disentail has been signed and sealed by the heir 
 of his own free will. 
 
 They did promi.ie and vow . . . In my name] Baptism is not 
 administered on the condition of vows being made, nor do the 
 vows exercise any anticipative influence upon it. They are 
 part of the discipline of the Church, and probably established 
 by the Apostles, but do not belong to the essence of the 
 Sacrament, which is entirely perfect as to its outward form 
 and its inward grace, even where they are not used or in- 
 tended to be used. At the same time, the vows of Baptism 
 express obligations which are inseparable from the i-elation 
 established with our heavenly Father by it : so that children 
 who have never had God-parents to make them on their be- 
 half are bound, by the nature of their position as Christian 
 children, to the duties stated in these vows, as much as if 
 they had Vieen explicitly made at their Baptism. A child 
 who has not made any verbal promise of obedience to its 
 parents, is as much bound to obey, by the law of C4od, as one 
 who has done so : and no superadded vow can heighten or 
 intensify the obligations which naturally belong to the rela- 
 tionship of Christians towards God, though it may express 
 and define them. 
 
 that I should renounce the devil] The renunciation of the 
 adversary of God and man, which was made by those who 
 were children of wrath before they became children of God, 
 expressed an obligation from which they could never after 
 become free. St. John appears to refer to this renunciation 
 when he says, '• I write unto you, young men, because ye 
 have overcome the wicked one." [1 John ii. 13.] In what 
 manner practical effect is to be given, throughout life, to that 
 
 renunciation, he also shews by referring [1] to the victory 
 gained by Christ our Head ; and [2] to the union between 
 Him and His members, through which they may be made 
 partakers of His strength. " For this purpose the Son of 
 God was manifested, that He might destroy the works of 
 the devil." " Greater is He that is in you, than he that is 
 in the world." [1 John iii. 8 ; iv. 4.] Thus the true way to 
 give practical force to the vow of rejiimciation is to gain the 
 power of Christ, [1] by the wish to do good rather than evil ; 
 [2] by dependence, in faith, on our Lord the Victor of the 
 Evil One ; [3] by an earnest resistance to Satan ; [4] by a 
 continued use of the grace given by God. [Comp. Litany 
 clause, "From all the deceits of the world, the flesh, and 
 the devil ;" and Collect for Eighteenth Sunday after Trinity.] 
 
 all his ivories] Sins, or the works of the devil, are classified 
 under seven kinds, viz. Pride, Avarice, Lust, Envy, Gluttony, 
 Anger, Sloth, wliich are called the seven deadly sins. 
 
 pom]Js] See footnote at p. 413 in the Service for Baptism. 
 
 that I should believe . . . lite Christian Faith] Such an act 
 of faith presupposes a faculty of faith, j'ust as an act of reason 
 supposes a faculty of reason. The one belongs to our spiritual 
 nature, which we receive at Baptism'; the other to the nature 
 which we receive l>y our natural birth. Faith is the power 
 of believing all that God reveals to us without the necessity 
 of any corroboratory evidence from our senses. Such cor- 
 roboratory evidence sometimes accompanies the revelation of 
 God ; but in respect to the most important objects of faitli it 
 does not : and our Lord commends that faith most highly 
 which is exercised without it : "Thomas, because thou hast 
 seen ile, thou hast believed : blessed are the}- that have not 
 seen, and yet have believed. " [John xx. 29.] The "Articles 
 of the Christian Faith " are so much concerned with objects 
 of faith respecting which we can have little or no evidence 
 beyond God's Word for their existence and truth, that a 
 thorough belief in them can only be entertained by the exer- 
 cise of the faith wliicli is the gift of God, and ■nhich enables 
 us to know, by a participation in God's knowledge, what is 
 altogether bej'ond the reach of unassisted intellectual appre- 
 hension. Hence, as belief in all the Articles of the Christian 
 Faith is a duty imposed upon Christians with their birthright, 
 so it is the exercise of a gift or faculty which belongs to the 
 Christian nature. A partial faith, an assent and submission 
 of the intellect is, of couise, possible to all vho possess reason, 
 and is a necessary qualification for Baptism in adult persons. 
 It may be added, that the difl^orence between faith and super- 
 stition is that the first is belief on good evidence (of which the 
 best and highest kind is God's Word about the object upon 
 which faith is to be exercised) ; while superstition is belief on 
 insufficient evidence, of which kind is, sometimes, the evidence 
 of the senses. 
 
 On the necessity of a right faith to salvation, see notes on 
 the Athanasian Creed, pp. 217-220. Comp. also Jude 3 ; Eph. 
 iv. 5 ; 1 John v. 4 ; 1 Pet. v. 9 ; Rev. ii. 13 ; xiv. 12 ; the
 
 a Catecf)isni. 
 
 433 
 
 ° Secondly, in God tlie Son, Who hath redeemed 
 me, and all mankind. 
 
 Thirdly, in God the Holy Ghost, Who sane- 
 tifieth me, and all the * elect people of God. 
 
 II Question. 
 "■You said, that your Godfathers and Godmothers 
 did promise for you, that you should keep God's 
 Commandments. Tell me how many there be 1 
 
 IT Answei'. 
 
 'Ten. 
 
 IT Question. 
 
 'Which be they 1 
 
 IT Answer. 
 
 THE same which God spake in the twentieth 
 Chapter of Exodus, saying, -^I am the Lord 
 thy God, Who brought thee out of the land of 
 Egypt, out of the house of bondage. 
 
 I. Thou shalt have none other gods but Me. 
 
 II. Thou shalt not make to thyself any graven 
 image, nor the likeness of any thing that is in 
 heaven above, or in the earth beneath, or in the 
 water under the earth. Thou shalt not bow 
 
 a Acts 5. 3. 4. I 
 Pet. I. I, 2. 
 
 * i.^. Christians. 
 God's chosen 
 people. 
 
 c Exod. 19. 5, 7, 8. 
 Ps. 76. II. 
 
 ti Exod. 34. 28, 
 e Matt. 22. 37-40. 
 
 y Exod. 20. 2-17. 
 Deut. 5.6.^1. Matt. 
 19. iS, 19. Mark 13. 
 30-33. Luke 10. 27. 
 Rom. 13. 9. 
 
 down to them, nor worship them : for I the 
 LoED thy God am a jealous God, and visit the 
 sins of the father.? upon the children, unto the 
 third and fourth generation of them that hate Me, 
 and shew mercy unto thousands in them that 
 love Me, and keep My coiumandments. 
 
 III. Thou shalt not take the Name of the Lord 
 thy God in vain : for the Lord will not hold 
 him guiltless that taketh His Name in vain. 
 
 IV. Kemember that thou keep holy the 
 Sabbath-day. Six days shalt thou labour, and 
 do all that thou hast to do ; but the seventh day 
 is the Sabbath of the Lord thy God. In it thou 
 shalt do no manner of work, thou, and thy son, 
 and thy daughter, thy man-servant, and thy maid- 
 servant, thy cattle, and the stranger that is 
 within thy gates. For in sis days the Lord 
 made heaven and earth, the sea, and all that in 
 them is, and rested the seventh day ; wherefore 
 the Lord blessed the seventh day, and hallowed 
 it. 
 
 V. Honour thy father and thy mother, that 
 thy days may be long in the land which the 
 Lord thy God giveth thee. 
 
 clause "From all false doctrine," etc., in the Litany; and 
 the Collect for St. Thomas's Day. 
 
 that I ahould keep God's holy iviU] God's Will is the supreme 
 law over all ; and His Commandments are the expression of 
 that Will. This expression is by no means to be limited in 
 our minds by the Ten Commandments, though these contain 
 a summary of all moral duty ; for the Will of God is expressed 
 in many other ways. Of such modes by which that Will is 
 expressed there are five principal ones. [1] By the natural 
 relationships of life. Thus St. Paul shews that the duties of 
 children towards their parents, of wives towards their hus- 
 bands, and vice versa, are duties laid upon them by God. [Col. 
 iii. 18, etc.] Duties so plainly imposed by our heavenly 
 Father are a plain revelation of His Will ; and the non- 
 fiilfilment of such duties is disobedience to it. [2] By the 
 light of the Christianized conscience, which is "the candle of 
 the Lord within" [Prov. xx. 27], "the light that is in thee," 
 of which our Saviour spoke when He said, " If therefore the 
 light that is in thee be darkness, how great is that darkness ! " 
 [Matt. vi. 2.3.] But all apparent dictates of the Christian 
 conscience are not hastily to be taken as such revelations of 
 God's Will and Commandment, as natural inclination may be 
 mistaken for the voice of conscience. [,3] By the voice of the 
 Church, represented in its Catholic teaching, and in the 
 admonitions and advice of those individual ministers whom 
 God has appointed as spiritual guides to the flocks in the 
 midst of which He has placed them. [4] I!y the written 
 word of Ciod's revelation, contained in the Holy Bible. [5] 
 By the written and unwritten law of the land in which His 
 Providence has placed us, respecting wliich St. Paul says, 
 " Let every soul be subject unto the higher powers. For there 
 is no power but of God : the powers tliat be are ordained of 
 God. Whosoever therefore resisteth the power, resisteth the 
 ordinance of God ; and they that resist shall receive to them- 
 selves damnation. " [Rom. xiii. 1,2.] Obedience to the Will 
 and Commandment of (iod, however it may he revealed, draws 
 our relationship to Him still closer; Christian nature and 
 Christian obedience thus reacting upon each other, and ful- 
 filling the words of Christ, " Whosoever sliall do the will of 
 God, the same is My brother, and My sister, and mother." 
 [Mark iii. 3.">.] 
 
 hi/ Qod's help so I vtill] This answer takes the form of an 
 oath, the ordinary adjuration of wliich in this country is, " So 
 help me Giul." Every time it is repeated, the child or person 
 repeating it "renews the solemn promise .and vow that w.as 
 made in their name at their Baptism ; ratifying ami confirm- 
 ing the same in their own persons, and acknowledging them- 
 selves bound to believe and do all those tilings wliich their 
 Godfathers and Godmothers then undertook for them. " [See 
 Confiriiiation Office.] This is done for the last time immedi- 
 ately before Contirm,ation by the reply, " I do," to tlie Bishop's 
 (juestion. It must be remembered that the promise .and vow 
 made on behalf of a child by its God-parents do not oriijinate 
 
 the obligation of that child " to do all these things," but only 
 express an obligation that would be binding whether it was 
 expressed or not. 
 
 this state of salvation'] That is, into a Christian condition in 
 which it is quite certain (whatever may be the possibility 
 in a non-Christian condition) that salvation is within reach. 
 The Christian child has already been saved from the guilt of 
 original sin, and from much of its power over the soul. Final 
 salvation depends on final perseverance, that is, on a con- 
 tinuance in the state of salvation, by God's grace, to our 
 lives' end, so that we may not die in mortal sin. 
 
 First, I learn to bcdere] For an expository paraphrase on 
 the Apostles' Creed, see the Notes on Morning Prayer, p. 197. 
 Some illustrative texts of Scripture will be found in the 
 Table of references to the books of the New Testament at p. 
 I9G. 
 
 7Vn] In the Catechism as it stood in 1549 the first five of 
 the Ten Commandments were given in a much shorter form, 
 as follows : ' — 
 
 " I. Thou shalt have none other gods but Me. 
 
 "II. Thou shalt not . . . nor worship them. 
 
 " III. Thou shalt not take the Name of the Lord thy God 
 in vain. 
 
 " IV. Remember that thou keep holy the Sabbath-day. 
 
 " V. Honour thy father and thy mother." 
 
 In the tenth commandment the words, " Thou shalt not 
 covet thy neighbour's house," were altogether omitted, 
 evidently by a singular accident. The Primer of l,'i45 con- 
 t.ains "The Ten Comm.andments compendiously extracted," 
 etc., which is exactly similar to the arrangement of 1549, 
 except that the commandiiient there put as the second is 
 omitted [it is printed in the exposition immediately preced- 
 ing], and the tenth is divided into two. The writer of the 
 Catechism must have copied out the compendium from the 
 Primer, inserting so much .as he did insert of the second 
 commandment, and then forgetting altogether what there 
 stood as the ninth ! 
 
 Tlio translation of the Commandments here, and in the 
 Communion Office, is apparently an original version made 
 for the Prayer Book. The Puritans of 1061 wished to have 
 that of Kill substituted, but the Bishops cousidei'ed that there 
 was no necessity for this change. 
 
 The same which God spahc} Althougli tlie Ten Command- 
 ments were given especially to tlic .lews, they represent the 
 whole substance of a moral law which is equally binding 
 upon Christians. Thus our Lord recognized the summary of 
 tliem which was given to lliiu by the lawyer, in Luke x. 27, 
 and thus Ho summed tliem up Himself, in Mivtt. xix. 18, and 
 xxii. 37-40, as a rule of obedience by which a man might 
 
 1 That a comiicndium of tlic Tcti ConuiiaiKiinonts i.i iicrfootly justiflable 
 may lie cont-ludcd from its adoption by otir Lord in Matt. xix. 18, and by 
 St. Paul ill Rom. xiii. 9. 
 
 2 E
 
 434 
 
 a Catecbism. 
 
 VI. Thou shalt do no murder. 
 
 VII. Thou shalt not commit adultery. 
 
 VIII. Thou shalt not steal. 
 
 IX. Thou shalt not bear false witness against 
 thy neighbour. 
 
 X. Thou shalt not covet thy neighbour's 
 house, thou shalt not covet thy neighbour's wife, 
 nor his servant, nor his maid, nor his ox, nor his 
 ass, nor any thing that is his. 
 
 H Question. 
 "What dost thou chiefly learn by these Com- 
 mandments 1 
 
 M Answer. 
 
 I learn twi^ things : my duty towards God, and 
 my duty towards my Neighbour. 
 
 IT Question. 
 What is thy duty towards God? 
 
 IT Answer. 
 "■My duty towards God, is to believe in Him, 
 to fear Him, and to love Him with all my heart, 
 with all my mind, with all my soul, and with all 
 my strength ; to worship Him, to give Him 
 thanks, to put my whole trust in Him, to call 
 upon Him, to honour His holy Name and His 
 Word, and to serve Him truly all the days of my 
 life. 
 
 U Question. 
 
 What is thy duty towards thy Neighbour 1 
 
 IT Answer. 
 '' My duty towards my Neighbour, is to love him 
 as myself, and to do to all men, as I would they 
 
 a Matt. 2jt, 37-40. 
 
 /• 2 Cor. 3. 5 : 12. 9, 
 Heb. 4. 16. ^ Thess. 
 I. II. 12. Luke II. 
 
 c 2 Cliron. 20. 20. 
 I-uke 12. 5 ; 10. 27. 
 John4. 23. I Thess. 
 5. 18. I Tiin. 4. 10. 
 P)iil, 4. 6. Ps. 138. 
 2. I Chron. 28. 9. 
 
 d Juris praecepta 
 sunt lia^c, honeste 
 vivere. alteruni non 
 l.^dere. suuni cui- 
 que tritiuere. [Jus- 
 tin. Inst. I. i. 3.] 
 
 Rom. 13. 8-10. 
 Matt. 7. 12; 15. 4-6. 
 Eph. 6. 2. 3. I Pet, 
 2. 13. 14, 17. Tit. 3. 
 1. Heb. 13. 7. 17. 
 Tit. 2. 9. 10. 1 Pet. 
 
 5. 5. Lev. 19. 32. 
 Kom. 12. 17-21. 
 Phil. 4. 8. James 3. 
 14, 16. Eph. 4. 2^', 
 25, 31. James i. 26. 
 Luke 21. 34. I Cor. 
 
 6. 13. 2 Cor. 7. 1. 
 Heb. 13.5. iTliess. 
 4. II. 12. 2 Cor. 7, 
 20-22. Eccles. 12. 
 
 13- 
 
 should do unto me : To love, honour, and succour 
 my father and mother : To honour and obey the 
 Queen, and all that are put in authority under 
 her : To submit myself to all my governours, 
 teachers, spiritual pastors, and masters : To order 
 myself lowly and reverently to all my betters : 
 To hurt no body by word nor deed : To be true 
 and just in all my dealing : To bear no malice 
 nor hatred in my heart : To keep my hands from 
 picking and stealing, and my tongue from evil- 
 speaking, lying, and slandering : To keep my 
 body in temperance, soberness, and chastity : Not 
 to covet nor desire other men's goods ; but to 
 learn and labour truly to get mine own living, 
 and to do my duty in that state of life, unto 
 which it shall please God to call me. 
 
 IT Catechist. 
 "My good child, know this, that thou art not 
 able to do these things of thyself, nor to walk in 
 the Commandments of God, and to serve Him, 
 without His special grace ; which thou must 
 learn at all times to call for by diligent prayer. 
 Let me hear therefore, if thou canst say the 
 Lokd's Prayer. 
 
 IT Answer. 
 
 OUK Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us 
 our trespasses. As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 " enter into life, " and on wliioh "hang all the law ami the 
 prophets. " As, moreover, a greater measure of grace is be- 
 stowed upon Chi'istians than was given to the Jews, so is the 
 moral law interpreted to them by a more strict rule. Christ 
 came, "not to destroy the law, but to fulhl it," and "the 
 law was our schoolmaster, to bring us unto Christ ; " so that 
 we " serve in newness of spirit, and not in the oldness of the 
 letter," as children yielding a willing, not as servants yield- 
 ing a forced, obedience. 
 
 / Icani two thimis] The division of the Ten Commandments 
 into the four which enjoin duties towards God, and the six 
 which summarize duties towards man, was sanctioned and 
 adopted by our Blessed Lord, and was probablj' derived from 
 the manner in which they were written on the " two tables " 
 brought down by Moses from Sinai, and preserved in tlie Ark 
 under the Mercy-seat within the Holy of Holies. 
 
 My duty towards Ood] This summary exposition of the first 
 four commandments set.s forth first tlie mental qualities which 
 are comprehended in a Christian disposition towards God, 
 which are Faith, Fear, and Love ; and, secondly, the acts by 
 which the exercise of those qualities is manifested, which are 
 principally Worship, Prayer, and faithful Service. Acts of 
 worship are such offerings of praise as are made to God with- 
 out any consideration of recompense, and the highest of such 
 acts is the "Sacrifice of praise and thanksgiving" comprised 
 in the celebration of the Holy Eucharist, as distinct from the 
 consumption of it, whicli afterwards constitutes the act of 
 Communion. Upon such acts Faith, holy Fear, and Love 
 are all exercised in their highest degree. Acts of Prayer are 
 such offerings of worship as are mingled with supplications 
 for some spiritual or temporal benefit ; and upon these, too, 
 all three qualities are exercised. Acts of faitliful Service are 
 other practical evidences and exertions of those qualities in 
 the work of life ; and by them the labour appointed to us in 
 the world is transfigured into Christian work, done also in 
 the Kingdom of God. The intensification of the law under 
 the Christian dispensation is here shewn by the declaration 
 that such faithful service is due to God, not only on the 
 Sabbath, which was a temporary institution, but on " all the 
 days of my life," since all a Christian's days are to be conse- 
 crated in some way to God. A practical Trust in the Provi- 
 
 dence of God is necessarily involved in such faithful service; 
 and reverence for His holy Name and Word is inseparable 
 from a faithful, liumble, and loving habit of worship. 
 
 My duty towards my Neiijlibour] The details of this answer 
 are in themselves a sufficient comment upon, and illustration 
 of, the six commandments to which they I'efer. They are 
 also an exposition of the practical duties arising from our 
 Lord's commandment as given in the Sermon on the Mount : 
 "Therefore all things whatsoever ye would that men should 
 do to you, do ye even so to them ; for this is the law :.nd the 
 prophets." [Matt. vii. 12.] Some portions of this answer seem 
 to be taken from St. Augustine, who thus speaks of the obli- 
 gations of Sponsors : "Admoneant, lit castitatem custodiant, 
 virginitatem usque ad nuptias servent, a maledicto vel per- 
 jurio linguam refrenent, cantica turpia vel luxuriosa ex ore 
 non proferaut, non superbiant, iracundiam \'el odium in corde 
 non teneant . . . sacerdotibus et parentibus honorem amore 
 verje caritatis impendant. " [Serm. de Temp, clxiii. ] 
 
 What desirest thou of God in this Prayer ?] In the Notes to 
 Evening Prayer, p. 208, will be found an Exposition of the 
 Lord's Prayer taken from St. Cyril's Catechciieal Lectures; 
 at p. 185 one by Bishoj) Andrewes ; and at p. 208 one by 
 the author of the Christian Year. The general objects of 
 the seven petitions which compose it may be thus summed 
 up : ' — 
 
 [I.] Our Father, Which art in heaven, Hallotved be Thy 
 Name. In the first petition we pray that all things done on 
 earth, all our actions as well as those of our bretliren, maj' 
 minister to the glory of God, that liy our lives and in our 
 hearts His Name may be hallowed. 
 
 [II.] Thy kiiii/dom cotne. This is a prayer that all things 
 here may tend to the propagation of the Gospel, the establish- 
 ment of God's kingdom in all the world, and to the subjection 
 of ourselves to the rule of our heavenly Father. 
 
 [III.] Thy will be done in earth, As it is in hearcn. In the 
 third petition we pray that we and all men may keep the 
 Commandments and do the whole Will of God. 
 
 [IV.] Give vs this day our daily bread. In the fourth peti- 
 tion we beseech God to give us day by day the breail we need, 
 
 ^ Si-e Denton on the Lord's Prayer, p. 153.
 
 ^ Catecblsm. 
 
 435 
 
 H Question. 
 
 " What desirest thou of God in this Prayer ? 
 IT Answer. 
 
 "I desire my Lord God our heavenly Father, 
 Who is the Giver of all goodness, to send His 
 grace unto me, and to all people ; that we may 
 worship Him, serve Him, and obey Him, as we 
 ought to do. And I pray unto God, that He wiU 
 send us all things that be needful both for our 
 souls and bodies ; and that He will be merciful 
 unto us, and forgive us our sins ; and that it will 
 please Him to save and defend us in all dangers 
 ghostly and bodily ; and that He will keep us from 
 all sin and wickedness, and from our ghostly 
 enemy, and from everlasting death. And this I 
 trust He will do of His mercy and goodness, 
 through our Lord Jesus Christ. And therefore 
 I say, Amen, So be it. 
 
 IT Question. 
 OW many Sacraments hath Christ ordained 
 in His Church 1 
 
 IT Answer. 
 ■^Two only, as generally necessary to salvation, 
 that is to say, Baptism, and the Supper of the 
 Lord. 
 
 ^ Question. 
 What meanest thou by this word Sacrament ? 
 
 II Answer. 
 'I mean an outward and visible sign of an 
 inward and spiritual grace,* given unto us,' 
 ordained by Christ Himself, as a '"means 
 whereby we receive the '"same, and a 'pledge to 
 assure us thereof. 
 
 H 
 
 a Matt. 6. 7-13. 
 
 *Jamesi. 17. Matt. 
 7. 7-11. Ps. 29, a, 9; 
 89. 7. Exod. 19. 5. 
 Matt. 6. 25-33. 12-15: 
 26. 41. I Cor. 10. 13. 
 Ps. 19. 12, 13. I 
 John 5. 18. 2 Tim, 
 4. 18. 1 Pet. I. 5. 
 2 Cor. I. 20. 
 
 cMatt. 23, 9. Acts 
 10. 47. 
 
 rf5«p 4^3- 
 
 f John 1. 12. 13. 
 Rom. 6. 3, 4. 7, 11 ; 
 9. 8. Acts. 2. 39. 
 ysw p. 40s. 
 
 ^ Matt. 28. 18-20. 
 Lulce 22. 19. 20. 
 
 h Acts 2. 38: 8. 36. 
 37. Heb. 10. 22, 23. 
 
 i John 3. 3. s. Tit. 
 3, 5. Jolm 6. S3, 54. 
 
 i This comma ap- 
 pears in the origi- 
 nal MS. 
 
 / i.i. First, the 
 "sign" was "or- 
 dained by Christ ; " 
 secondly, the 
 " spiritual grace " 
 is "given unto us," 
 
 m i.e. The sign is 
 the "means," 
 
 ft Matt, 19, 14, Gen. 
 17. 7, 12. 13. 
 
 o See p. 407. 
 
 / i.e. The "grace" 
 wliich is given by 
 God and received 
 by us. 
 
 g i.e. The " sign " 
 is a "pledge" to 
 assure us of the 
 grace. 
 
 11 Question. 
 How many parts are there in a Sacrament ? 
 
 IT Answer. 
 
 Two ; the outward visible sign, and the inward 
 spiritual grace. 
 
 IT Question. 
 
 What is the outward visible sign or form in 
 Baptism ? 
 
 IT Answer. 
 "Water ; wherein the person is baj)tized In the 
 Name of the Father, and of the Son, and of the 
 Holy Ghost." 
 
 IT Question. 
 What is the inward and spiritual grace 1 
 
 IT Answer. 
 'A death unto sin, and a new birth unto 
 righteousness : for being by nature born in sin, 
 and the children of wrath, we are hereby made 
 the children of grace. "^ 
 
 H Question. 
 What is required of persons to be baptized ? 
 
 IT Answer. 
 '' Repentance, whereby they forsaice sin ; and 
 Faith, whereby they stedfastly believe the pro- 
 mises of God made to them in that Sacrament. 
 
 IT Question. 
 "Why then are Infants baptized," when by 
 reason of their tender age they cannot perform 
 them] 
 
 the food necessary for the strengthening and nourishing our 
 body and soul ; so that, sustained by His hand, we may be 
 enabled to live to His glory. 
 
 [V.] And forgii'e us our tre.^passcs, As we forgive them that 
 trespass against us. In the ne.xt petition we ask God to for- 
 give 11$ those trespasses which have separated us from Him, 
 and to restore us to that jieace which by our actions we have 
 disturbed, even as we forgive our brethren, and renew that 
 concord wliich has been broken by our quarrels. 
 
 [VI.] And lead lis not into temptation. In the sixth petition 
 we pray for the protection and support of God against the 
 assaults of tlic Evil One, the flesh, and the world, for deliver- 
 ance from all temptations. 
 
 [VII.J Bi(t delirer us from evil. By the seventh petition we 
 seek deliverance from all eeil, temporal and spiritual, and for 
 the consumm.ation of the work of Ciod in our hearts and lives. 
 
 Two only, as generalli/ neeessary to salvation] The use of the 
 word "generally" in the sense of "universally," m.ay be 
 illustrated by the two places in which it is to be found in the 
 Holy Bible. The first is in 2 Sam. .wii. 11, "Therefore I 
 CDunsel that all Israel be generally gathered unto thee, from 
 Dan even to Beersheba : " the expression in the Vulgate being 
 " unirersus Israel," and the LXX ttSs 'l<Tpa-/i\. The second is 
 Jer. xlviii. 38, " There shall lie lamentation generally upon all 
 the housetops of Moab ; " where the Vulgate reads "super 
 omnia teela Moali," and the LXX fTri TravToiv tCiv Ouiixdruv 
 Mtjti^. So also Bishop Hooper says, "Notwithstanding that 
 God's promises be general, unto all people of the world, yet 
 many shall be damned." [Deelaration of the Ten Command- 
 rnents.] Bi.shop Latimer, again, says, "The promises of 
 Christ are general ; they pertain to all manhind." [,'i'ermon on 
 Parable of Kim/s Son.] Ami, lastly, in the Prayer for the 
 Parliament is the expression "this kingdom in ;/t'«('r«/, "which 
 clearly means the vliole of this kingdom, cdl persons therein. 
 There are probably no instances to be found of .any writer in 
 the sixteenth or seventeenth centuries who uscil the wi>rd 
 "generally" otherwise than with the meaning "universally ;" 
 and such is its meaning in this place. 
 
 The Sacraments of Baptism and the Lord's Supper are 
 tlierefore declared to be the only Sacraments which are 
 
 necessary to the salvation of all persons ; and, by implica- 
 tion, "those five commonly called .Sacr.aments, that is to say, 
 Confirmation, Penance, Orders, Matrimony, and Extreme 
 Unction" [Article of Religion XXV.], are necessary only for 
 particular classes of persons. So Bishop Bramhall respecting 
 one of these, " We deny not Ordination to be a Sacrament, 
 though it be not one of those two Sacraments which are 
 ' generally necessary to salvation. ' " [Bbamh all's Consccr. of 
 Prot. Bish. vindic. Disc, v.] Among the Fathers the word 
 sacrament was used almost in the same sense that we now 
 use the word mystery, and was not restricted to any ]iarticu- 
 lar number. "As for the number of them," says the Homily 
 of Common Prayer and .Sacraments, " if they should be con- 
 sidered according to tiie exact signification of a .sacrament, 
 namely, for visible signs expressly commanded in the New 
 Testament, whereuuto ia annexed the promise of free forgive- 
 ness, .and of our holiness and joining in Christ, there be but 
 two, namely, Baptism and the Supper of the Lord. . . . But 
 in a general acceptation the name of a Sacrament may be 
 attrjbutcd to anytliing whereby an holy thing is signified. 
 In which unilerstauding of the word, the ancient writers have 
 given this n.ame, not only to the other five commonly of late 
 years taken and useil for sujijilying the number of the Sacra- 
 ments, but also to divers .and sundry other ceremonies, as to 
 oil, washing of feet, and suchlike ; not meaning thereby to 
 repute them as Sacraments in the same signification that the 
 two forenanicd Sacraments , are. . . . And although there are 
 retained by the order of the Church of England, besides these 
 two, certain other rites and ceremonies about the institution 
 of ministers in the Church, Matrimony, Confirmation of 
 children . . . and likewise for the Visitation of the Sick ; 
 yet no man ought to take these for Sacraments, in such 
 signification and meaning as the Sacraments of Baptism and 
 the Lord's Sujiper are ; but either for godly states of life, 
 necessary in ('hrist's Church, and therefore worthy to be set 
 forth by public action and solemnity by the ministry of the 
 Church ; or else judged to be such ordinances as m.ay make 
 for the instruction, comfort, and edification" [i.e. okoSi/xTjo-is] 
 "of Christ's Church." 
 / mean an outward and risible sigji] This definition is
 
 436 
 
 3 Catecbism. 
 
 IT Answer. 
 "Because they promise them both by their 
 Sureties ; which promLse, when they come to age, 
 themselves are bound to perform. 
 
 IT Question. 
 Why was the Sacrament of the Lord's Supper 
 ordained 1 
 
 IT Answer. 
 ^For the continual remembrance of the sacrifice 
 of the death of Chelst, ''and of the benefits which 
 we receive thereby. 
 
 1i Question. 
 AVhat is the outward part or sign of the Lord's 
 Suppsr I 
 
 IT Answer. 
 ' Bread and Wine, which the Loed hath com- 
 manded to be received.-^ 
 
 H Question. 
 What is the inward part, or thing signified ? 
 
 IT Answer. 
 ■^The Body and Blood of Christ, which are 
 verily and indeed taken and received by the 
 faithful in the Lord's Supper." 
 
 H Question. 
 What are the benefits whereof we are par- 
 takers thereby? 
 
 1 Answer. 
 'The strengthening and refreshing of our souls 
 by the Body and Blood of Christ, as our bodies 
 are by the Bread and Wine.* 
 
 a Col. 2. II, 12. 
 Deut. 29. 10-15, 24, 
 
 fi I Cor. II. 28, 
 
 Cor. 7. 
 
 Tit. 2. 
 
 ... --. Heb. 10. 21, 
 22. Col. I. 12-14. 
 Matt. 5. 23. 24. I 
 Cor. 5. 7, 8 : 13. 3-8. 
 
 c Luke 22. 19. Heb. 
 9. =6. 
 rf See note below. 
 
 If I Cor. II. 23-26, 
 ySri p. 356. 
 
 £■ I Cor. 10. 16. John 
 6- 53. 47- 
 
 A Sa p. 3il, 
 
 :" Ps. 104. 15. John 
 6. 35. SI. 55. 56. 
 
 i 5^<: p. 356 
 
 IT Question, 
 What is recjuired of them who come to the 
 Lord's Supper? 
 
 H Answer. 
 
 'To examine themselves, whether they repent 
 them truly of their former sins, stedfastly pur- 
 posing to lead a new life ; have a lively faith in 
 God's mercy through Christ, with a thankful 
 remembrance of His death ; and be in charity 
 with aU men, 
 
 IT The Curate of every Parish shall diligently upon 
 Sundays and Holydays, after the second Lesson 
 at Evening Prayer, openly in the Church instruct 
 and examine so many Children of his Parish sent 
 unto him, as he shall think convenient, in some 
 part of this Catechism, 
 
 II And all Fathers, Mothers, Masters, and Dames, 
 shall cause their Children, Servants, and Appren- 
 tices, (which have not learned their Catechism,) to 
 come to the Church at the time appointed, and 
 obediently to hear, and be ordered by the Curate, 
 until such time as they have learned all that is 
 here appointed for them to learn. 
 
 IT So soon as Children are come to a competent age, 
 and can say, in their Mother Tongue, the Creed, 
 the Lord's Prayer, and the Ten Commandments ; 
 and also can answer to the other Questions of this 
 short Catechism ; they shall be brought to the 
 Bishop. And every one shall have a Godfather, 
 or a Godmother, as a Witness of their Contirma- 
 tion. 
 
 IT And whensoever the Bishop shall give knowledge 
 for Children to be brought unto him for their Con- 
 firmation, the Curate of every Parish shall either 
 bring, or send in writing, with his hand subscribed 
 thereunto, the names of all such persons within 
 his Parish, as he shall think fit to be presented to 
 the Bisliop to be confirmed. And, if the Bishop 
 approve of them, he shall confirm them in manner 
 following. 
 
 attributed to Peter Lombard, called the Master of the 
 Sentences, in tlie twelfth century. The Homily just quoted 
 (written about 15f)2) says, "The common description of a 
 Sacrament, which is, that it is a visible sign of an invisible 
 grace." The somewhat involved form of this answer may be 
 made clearer by a jjaraphrase, as follows : "I mean an out- 
 ward aud visible sign (ordained by Christ Himself) of an in- 
 ward and invisible spiritual grace, which grace is given imto 
 us by God. This outward sign was ordained by Christ, first, 
 as a means whereby we are to receive the inward grace, and, 
 secondly, as a pledge to assure us of that inward grace ; " for 
 the grace cannot ordinarily be separated from the sign which 
 Christ has ordained. 
 
 and of the henejits which we receive thereby] These words as 
 they now stand say that the Eucharist was instituted "for the 
 continual remembrance ... of the benefits whicli we receive " 
 by the Death of Christ. But it is more probable that the 
 
 meaning intended should be expressed by the words "and 
 for the benefits which we receive " by the Sacrament of the 
 Lord's Supper, so instituted as a sacrificial Memorial before 
 God of the Sacrifice of the Death of Christ. In tlie Sealed 
 Books the words stand as in the text above, as also they do 
 in the MS. of the Prayer Book. But in the Black-Letter 
 Prayer Book of 163G preserved with the latter [I'ec pp. 33, 35] 
 they originally stood — as in all editions from l(i04 to lfi62 — 
 " and the benefits which we receive thereby," the " of " being 
 written in red ink above the line. The meaning suggested as 
 that which was intended agrees exactly with that expressed in 
 the third question and answer beyond. 
 
 For expositions of the doctrine of the Sacraments, see the 
 Introductions to, and Notes on, the Offices for Holy Baptism 
 and the Holy Communion. A detailed exposition of tlie whole 
 Catechism will also be found in the author's Key to Christian 
 Doctrine and Practice, founded on the Church Catechism.
 
 AN INTRODUCTION 
 
 CONFIRMATION OFFICE. 
 
 Fr.oM the earliest ages of the Christian Church, and in every 
 part of it all over the whole world, until modern times, the 
 rite of Confirmation has been considered essential to the full 
 perfection of Christian life in those who have attained to 
 years when they can discern fully between right and wrong. 
 Nor have any Christians been ordinarily permitted by the 
 Church to partake of the Holy Communion until after they 
 had been confirmed. 
 
 The rite appears to have been administered at first by an 
 Apostle or Bishop laying liis liands on the head of the baptized 
 person, but at a very early period the rite of unction was 
 added. The Apostles St. Peter and St. Jolin went down to 
 Samaria to lay their hands on those who had been baptized by 
 their Deacon Philip [Acts viii. 14-17] ; " and they received the 
 Holy Ghost," some new and special Gift being bestowed upon 
 them by the Holy Ghost through that outward sign. In the 
 same manner St, Paul laid his hands on tlie Epliesian disciples 
 of St. John tlie Baptist as soon as they had been "baptized 
 in the Name of the Lord Jesus." [Acts xix. 5.] In the latter 
 case, and probably also in the former, the Gift bestowed was 
 accompanied by other gifts of miraculous powers ; but these 
 were clearly a special addition to the ordinary gift, and thus 
 it was for the confirmation of previous Baptism that the 
 Apostles administered the rite by the imposition of their 
 hands. The anxious care of St. Paul for tlie administra- 
 tion of it to the Ephesians appears also to have a parallel in 
 that wliich he expressed to the Koman Christians when he 
 wrote to them, "I long to see you, that I may impart unto 
 you some spiritual gift, to the end ye may bo established." 
 [Rom. i. 11.] 
 
 The rite so administered has several names given to it in 
 the New Testament. The most obvious is that derived from 
 the particular ceremony which was used in administering it, 
 as when in the Epistle to tlie Hebrews "the doctrine of 
 Baptisms and of Laying on of hands " [Heb. vi. 2] is spoken 
 of. Another title given to it is that of the Seal or the Seal- 
 ing, as wlien St. Paul writes to the Ephesians, " After that 
 ye believed in Christ, ye were Sealed with that Holy Spirit 
 of promise, which is the earnest of our inheritance " [Kph. i. 
 13, 14]: or, "(JrievenottheHoly Spiritof God, whereby ye are 
 Sealed unto the day of redemption " [Eph. iv. .SO] : or again, 
 "He Wliich stablisheth us with you in Christ, and hath 
 anointed us, is God ; Wlio liath also Sealed us, and given the 
 earnest of tlic Spirit in our hearts." [2 Cor. i. 21, 22.] There 
 seems also to be a reference to the same ordinance in the 
 words, " The foundation of ( Jod standeth sure, having this Seal, 
 The Lord knoweth them that are His. And, Let every one 
 that nameth the Name of Christ depart from iniquity." [2 
 Tim. ii. 19.] By all which passages, where the idea of Seal- 
 ing is connected with the gift of the Holy Ghost, we are 
 carried back to the same idea in respect to our Blessed Lord, 
 of Whom it is said, " Fur Him hath (iod the Father sealed." 
 [John vi, 27.] As all grace Hows down from the Father to 
 the members of Christ through Christ their Head, so from 
 Him to Whom the Father "gave not the Spirit 1)V measure," 
 flows down, even to the "skirts of His " mystical "clothing," 
 that anointing Spirit of promise, whereby Christians are 
 "sealed unto the day of redemption." The Oriental Church, 
 whicli is so conservative of Scrijitural terms and language, 
 still retains the name of the " Seal of the Gift of the Holy 
 (ihost," as that of the ordinance which the Western Church 
 calls " Confirmation." 
 
 The rite is also called "the Unction " or "Anointing" in 
 the New Testament, and in this case also the name is clearly 
 connected with our Lord, the Christ or Anuintcd One : the 
 "holy Child Jesus, Whom Thou hast anointed" of Acts iv. 
 27, and of Whom St. Peter said, "how God anointed Jesus 
 
 of Nazareth with the Holy Ghost and with power." [Acts x. 
 38.] In a passage already quoted St. Paul speaks of God 
 having "anointed us. " [2 Cor. i. 21. ] St. John refers to it as 
 a special means of illumination and union with Christ : " But 
 the Anointing which ye have received of Him abideth in 
 you, and ye need not that any man teach you ; but as the 
 same Anointing teacheth you of all things, and is truth, and 
 is no lie, and even as it hath taught you, ye shall abide in 
 Him." [1 John ii. 27.] He also says of it, "Ye have an 
 Unction from the Holy One, and ye know all things " [1 John 
 ii. 20] : and these words respecting illumination at once con- 
 nect themselves with those of our Lord respecting the Holy 
 Ghost the Comforter, " He shall teach you all things." [Jolm 
 xiv. 26.] 
 
 The familiar name by which this rite is known in the 
 Western Church appears first in the writings of St. Ambrose: 
 " Ye have received the spiritual seal. . . . God the Father 
 hath signed you, Christ our Lord hath confirmed you, and, 
 as ye are taught by the apostolic lection, hath given you the 
 pledge of the Spirit in your hearts." [Ambeos. de Myst. vii. 
 42.] By the time of St. Gregory the name seems to have 
 been commonly established, although it still continued to be 
 called " signacuhim " and "ehrisma." 
 
 In the early Church, when Baptism was publicly adminis- 
 tered at special seasons, and in the presence of the Bishop, 
 'the baptized were confirmed immediately on leaving the font. 
 In his Treatise concerning Baptism, Tertullian says, "After 
 this, having come out from the bath, we are anointed 
 thoroughly with a blessed unction. . . . Next to this, the 
 hand is laid upon us, calling upon, and inviting the Holy 
 Spirit, through the blessing." [Tekt. ile Bapt. vii. viii.] St. 
 Cyprian writes, in his famous seventieth Epistle, "Anointed 
 also must be of necessity he who is baptized, that having 
 received the chrism, that is, unction, he may be the anointed 
 of God, and have within him the grace of Christ." [Eji. Ixx. 
 3.] Again, expounding the passage in the Acts respecting 
 the Confirmation of the Samaritans by St. Peter and St. 
 John, he says, "Which now also is done among us, those 
 baptized in the Church being brought to the Bishops of the 
 Church, and by our jirayer, and laying on of bauds, they 
 receive the Holy Ghost, and are perfected with the seal of the 
 Lord." [Ep. Ixxiii. 8.] Some passages in which vSt. Cyril 
 speaks of the use of the chrism after Baptism will be found 
 in the Introduction to the Baptismal Offices : he also says to 
 those about to be baptized, "In tlic days of Moses, the Sjiirit 
 was given by the laying on of hands, and Peter also gives the 
 Spirit by the laying on of hands. And on thee also, who art 
 about to bo baptized, shall His grace come." [Catcch. Led. 
 xvi. 26.] 
 
 This administration of Confirmation at the time of Baptism 
 is provided for in the Sacramentaries of Gelasius and St. 
 Gregory. The following is the form which has been handed 
 down from that distant time, beginning with the Bubric 
 wliich follows the Baptism : — 
 
 " Poiili/ex rero redit in sacrariiim expectans, nl cum rcsliti 
 fncrunl infantes, confirmut eos. Qui etiam nou proliilimtiir 
 laefari ante sacram Commnnionem, si necesse fnerit. Jiidiiti 
 vera, ordinanliir per ordinem siait ncripti mint. Et infantes 
 quidem in brachiis dextris tenentur: majores vcro pedem 
 jionunt super pedem, patrini nut. Deinde Sc/iola jussa 
 faeit Letaniam r/ninam ad fonte.i, Pontifex vera reniens ad 
 infantes, tcnentc Archidiacono elirisma, inrolutis scapulis et 
 hracliiis ex panno Unco, et levata manu sua super capita 
 omuinm dicit. Omnipotens sempitcrne Deus, qui regenerare 
 dignatus es . . ." [As in the right-hand column in the Office 
 beyond.] 
 
 " Et interroijantilus Diaconihis nomina sinijulorum, Pontifcx
 
 438 
 
 an 31nttoDuction to the Confirmation ©fficc. 
 
 tinclo pollice in dn-hmate, facil crueem infronle nniiis, similiter 
 per omnes singillatim." [Menard's Sac. Oreg. 73.] 
 
 In later days Baptism and Confirmation were sepai'ated, 
 the latter being administered, a.s now, by the Bishop, .in 
 periodical visits to the greater churches ; but tlie form of tlie 
 rite has varied very little mnce tlie days of .St. Gregoxy. 
 Bede narrates of St. Cuthbert [a.d. 686] that he used to go 
 roimd liis diocese bountifully distributing counsels of salva- 
 tion, "as well as laying his hands on the lately baptized, that 
 they might receive the grace of the Holy (Jhost." {Life of St. 
 Cuthbert, x.xix.]: and from a period very little later a Ponti- 
 fical has come down to us which belonged to Egbert, Arcli- 
 bishop of York, aud whicli contains the form of Confirmation, 
 as it was then used ; probably the same that was used by 
 St. Cuthbert. A translation of it is here given, as it forms a 
 link between the primitive Office of St. Gregory and that of 
 the Mediaeval Church, from wliich our owu is directly derived. 
 
 § The Use of York. Circa a.d. 700, 
 
 "The Confirmation of men, to be spoken by a Bishop. 
 
 "How he ought to Confirm. 
 
 "Almighty, everlasting God, Who hast vouchsafed to 
 regenerate this Thy servant with water ami the Holy Ghost, 
 and Who hast given unto him remission of all his sins, pour 
 into him, Lord, the sevenfold Spirit, Tliine lioly Comforter, 
 from lieaven. Amen. Give him the Spirit of wisdom and 
 understanding. Amen. The Spirit of counsel and strength. 
 Amen. Tlie Spirit of knowledge and piety. Amen. Fill 
 him with tlie Spirit of the fear of God, and of our Lord Jesus 
 Christ, and of Thy favour ; sign him with the sign of Thy 
 holy cross unto eternal life. 
 
 "Here he ought to put the chrism on the forehead of the man, 
 and say — 
 
 " Receive the sign of the holy cross, by the chrism of salva- 
 tion, in Jesus Christ unto eternal life. Amen. 
 
 "The Lord lie with you. 
 
 "And with thy spirit. 
 
 "The peace and blessing of the Lord be ever with thee. 
 And with tliy spirit. 
 
 ' ' Aft.erv;ards, he ought to read this prayer — 
 
 "God the Father, and the Son, and the Holy Ghost, con- 
 firm thee, that thou niayest have eternal life ; and thou shalt 
 live for ever. So thus let every man be blessed that feareth 
 the Lord. The Lord from out of Sion bless Thee, and niayest 
 thou see the things which are good in Jerusalem all the days 
 of thy life. Peace be with thee unto eternal life. Amen. 
 
 " Then they are to be bound [with a band of linen round the 
 forehead]. 
 
 "0 God, Who gavest the Holy Ghost to Thy Apostles, and 
 willedst Him to be given to the rest of the faithful by them 
 and their successors, look favourably upon our humble service, 
 and grant uuto all them whose forehead we have this day 
 anointed and confirmed with the sign of the cross, that the 
 Holy Ghost coming upon their hearts may perfect them for a 
 temple of His glory, by worthily iuhaluting them. Through. 
 
 " Tlien they are to be communicated of the sacrifice. 
 
 " The episcopal benediction follows. 
 
 "God Almighty, Who created all things out of nothing, 
 bless you, and grant you in baiJtism and in contirmatiun 
 remission of all sins. Amen. 
 
 "And may He Who gave the Holy Ghost in fiery tongues 
 to His disciples, enlighten your hearts by His own enlighten- 
 ing, aud duly kindle them to the love of Himself. Amen. 
 
 ".So that, being cleansed from all vices, defended by His 
 own assistance from all advei'sities, we may be worthy to be 
 made His temple. Amen. 
 
 " Jlay He Who created you guard you from all imminent 
 evils, and defend j'ou from all wickedness. Amen. 
 
 " Which He Him.self. Amen, The blessing. Amen. 
 
 ^'Another hlessinq at Mass, after confirmation — 
 
 "Pour forth, Lord, we jiray Thee, Thy lieavenly blessing 
 upon these Thy servants, and Thine handmaids, to whom 
 Thou hast been pleased by us to deliver Thine excellent 
 sevenfold Holy Ghost, and to give them the grace and gifts 
 of the Holy Ghost. Amen. 
 
 "That whosoever are born again of water and the Holy 
 Ghost may be ever defended by Thy protection. Amen. 
 
 " May charity, diffused by the Holy Ghost, abound in them, 
 which covers and overcomes every multitude of sins. Amen. 
 
 "Protect them with divine protection, that all sins may 
 flee from them ; and may they always study to fulfil Thy 
 commandments. Amen. 
 
 "Kest favourably in them, Who formerly rested glorious 
 in the Apostles. 
 
 " Which He Himself. Amen. The blessing. Amen." 
 
 These specimens of Confirmation Offices of the Western 
 Church will shew how little substantial variation there has 
 been in them from the days of Primitive Christianity down 
 to our own time. In the Eastern Church the rite is not 
 restricted to the Bishop, but is administered by the priest (as 
 his deputy, and with chrism blessed by him) immediately 
 after Baptism, with the sign of the Cross in chrisnn on various 
 parts of the body, .and the words, "The Seal of the gift of 
 the Holy Ghost. Amen." The modern Eoman is almost 
 identical with the ancient use of Salisbury. 
 
 Tlie imposition of hands was undoubtedly the principal 
 ceremony of Confirmation in Apostolic times, and cannot be 
 regarded otherwise than as the essential part of the rite. 
 Nor can it be doubted that it consisted of an actual placing 
 of one or both of the Bishop's hands on the head of the person 
 to be confirmed. Yet, in mediaeval times (as in the modern 
 Latin Church), consignation with chrism, and the blow on 
 the cheek, were the only ways in which the Bishop's hand 
 came into actual contact with the liead of the candidate ; and 
 what was called impiosition of hands, was an elevation of his 
 hands in an attitude of benediction, spreading them abroad 
 towards the persons kneeling before him. A somewhat 
 similar custom has been adopted by modern English Bishops, 
 who lay their hands on each child successively, and then say 
 the words, "Defend, Lord," etc., over the whole collec- 
 tively with hands outstretched. Yet the actual laying on of 
 hands is perfectly effected in the latter case, and it is certain 
 that the words are not an essential part of the rite.' The 
 words of the English Itubric, however, plainly direct that the 
 words shall be uttered over each child wliile the hands of the 
 Bishop rest upon him ; and as the words are a precatory 
 benediction, it does appear that the other custom may, in 
 some degree, deprive the person who ought to be individually 
 blessed by the Bishop of the full benefit which the blessing 
 is intended to convey. 
 
 Confirmation is not, according to tlie strictest foi'm of 
 definition, a Sacrament. Our Lord did indeed ordain "the 
 outward and visible sigm " of benediction, by laying His 
 hands on the little children who were brought to Him, and 
 on His Apostles. But there is no distinct evidence that this 
 laying on of hands was for the purpose of Confirmation ; and 
 as Baptism, in its fullest Christian phase, was not admin- 
 istered before the Day of Pentecost, it can scarcely be 
 supposed that such was the case. Although, however, not a 
 Sacrament in the strictest sense. Confirmation undoubtedly 
 conveys grace, and the grace is conveyed by the outward sign. 
 Accordingly Bishop Cosin writes, "The n.ature of this holy 
 Sacrament (for so we need not fear to call it in a right sense) 
 will be more easily understood ..." [Works, v. 142], giving 
 it the sacred title in a subordinate sense, as an outward and 
 visible sign of an inward and spiritual grace indeed, but not 
 known to be certainly of Christ's lustitution, nor "generally 
 necessary for salvation." 
 
 § The EJ'cct of Confirmation. 
 
 The outward sign of Confirmation is the same as that of 
 Ordination, the laying on of hands by a Bishop ; and this fact 
 suggests that there is some analogy between the two rites. 
 Confirmation is, indeed, a kind of lesser Ordination, by which 
 the baptized person receives the gift of the Holy Ghost for 
 the work of adult Christian life : and hence it is the means of 
 grace by which that "priesthood of the laity" is conferred, 
 to which St. Peter i-efers wlieu he writes, " Ye are a chosen 
 generation, a royal priesthood, an holy nation, a peculiar 
 people." [1 Pet. ii. 9. ] It is also the means of grace by wdiich 
 the Christian, whose sins were all forgiven in Baptism, receives 
 a further measure of strength, enabling him to stand against 
 the temptations which assail maturer life. Thus, although 
 Baptism is a perfect .Sacrament, conveying forgiveness of sin, 
 and giving a new nature through the union which it effects 
 between the baptized and Christ, yet Confirmation is the 
 complement of Baptism, in that it [1] renews and strengthens 
 the Christian life then given, and [2] carries the baptized 
 person on to "perfection," so that he becomes competent to 
 take part in the highest of Christian ordinances. And thus, 
 as grace for the work of the ministry is given by the laying 
 
 1 One of the oldest BLslinp.s in the Church of Enijland confirmed 12,564 
 persons during the summer of 1SG5. To say the words over e<ich severally 
 in such a multitude seems almost impossible.
 
 3n JntroDiiction to tljc Confirmation Dfl&cc. 
 
 439 
 
 on of handa in Ordination, — the ordained person being placed 
 in a different relation towards God from that which he before 
 occupied, — so by the laying on of hands in Confirmation the 
 relation of the confirmed person towards God is also changed, 
 and he becomes competent to undertake spiritual work, both 
 as to duties and privileges, for which he was not previously 
 qualified. 
 
 The value of this holy ordinance as a means of gi-ace, and 
 its relation to Baptism, are plainly and beautifully set forth 
 in these words, taken from a book of Homilies written before 
 the Reformation, and here transcribed from Fothergill's MS. 
 Annotations on tlie Prayer Book, preserved in York Minster 
 Librarj' : " In Baptism he was born again spiritually to live, 
 in Confirmation he is made bold to fight. There he received 
 remission of sin, here he receiveth increase of grace. There the 
 Sjjirit of God did make him a new man, here the same Spirit 
 doth defend him in his dangerous conflict. There he was 
 washed and made clean, here he is nourished and made strong. 
 In Baptism he was chosen to be God's son, and an inheritor of 
 His heavenly kingdom: in Confirmation God shall give him His 
 Holy Spirit to be his Mentor, to instruct him and perfect him, 
 that he lose not by his folly that inheritance which he is called 
 unto. In Baptism he was called and chosen to be one of 
 God's soldiers, and had his white coat of iuuocency delivered 
 unto him, and also his badge, which was the red cross, the 
 instrument of His Passion, set upon his forehead and other 
 parts of his body : in Confirmation he is encouraged to fight, 
 and take the armour of God put upon him, which be able to 
 bear off the fiery darts of the devil, and to defend him from 
 all harm, if he will use them in his battle, and not put himself 
 in danger of his enemies by entering the field without them. " ' 
 
 Such being the benefits to be derived from Confirmation, 
 the Church has provided that it shall be administered so fre- 
 quently that it may be within the reach of every one. The 
 Sixtieth Canon enjoins that it shall be performed every third 
 year, as follows : — 
 
 Cakon 60. 
 "Confirmation to be performed once in three Years. 
 
 " Forasmuch as it hath been a solemn, ancient, and laudable 
 custom in the Church of God, continued from the Apostles' 
 times, that all Bishops should lay their hands upon children 
 baptized, and instructed in the Catechism of Christian Religion, 
 praying over them, and blessing them, which we commonly 
 call Confirmation, and that this holy action hath been 
 accustomed in the Church in former ages to be performed in 
 the Bishop's visitation every third year ; we will and appoint, 
 That every Bishop or his Suffragan, in his accustomed visita- 
 tion, do in his own person carefully observe the said custom. 
 And if in that year, by reason of some infirmity, he be not 
 able personally to visit, then he shall not omit the execution 
 of tliat duty of Confirmation the next year after, as he may 
 conveniently. " 
 
 But there are few dioceses in England in which the Bishop 
 
 1 Fothergill's 5ISS., xi. F. 0, ii. 19. The first jrart of this quotation 
 cecnis to be from JIelchiades, Epist. ad Hisp., in mcl, but Fothergill 
 appears to have taken it from a book of English Homilies similar to the 
 Liher FestiluUs. 
 
 does not now find it necessary to hold Confirmations more 
 frequently. - 
 
 The age at which children are to be presented to the Bishop 
 IS not explicitly ordered bj' the Church of England ; but the 
 Sixty-first Canon makes it necessary for the child to have 
 arrived at an age when he can have some intelligent acquaint- 
 ance with the principles of faith and duty.' 
 
 Canon 61. 
 "Ministers to prepare Chililrcn/or Confirmation. 
 
 "Every Minister, that hath cure and charge of souls, for 
 the better accomplishing of the orders prescribed in the Book 
 of Common Prayer concerning Confirmation, shall take 
 especial care that none shall be presented to the Bishop for 
 him to lay his hands upon, but such as can render an account 
 of their faith, according to the Catechism in the said Book 
 contained. And when the Bishop shall assign any time for 
 the performance of that part of his duty, every such Minister 
 shall use his best endeavour to prepare and make able, and 
 likewise to procure as many as he can to be then brought, 
 and by the Bishop to be confirmed. " 
 
 The Rubrics at the end of the Catechism further direct that 
 OS soo?i a.f this age of intelligence has been attained, children 
 shall be brought to the Bishop to be confirmed. A further 
 light is thrown upon the subject by the old Rubric, out of 
 ■which the present Preface to the Confirmation Office 
 was formed. It may also be added that the 112th Canon 
 requires all persons to become communicants before the age 
 of sixteen years : and that with triennial confirmations this 
 supposed many to become so at twelve or thirteen years of 
 age. Before that age they were forbidden to conmiunicate 
 by one of Queen Ehzabeth's Injunctions :■• the time for Con- 
 firmation, as intended by those who framed our present Office, 
 appears therefore to have been from twelve to sixteen years 
 of age, according to the developement of intelligence on the 
 one hand, and the opportunities ofl'ered on the other for 
 coming to the ordinance. Yet the principle of the ordinance 
 seems to suggest that an earlier age even than t^^■elve might 
 often be adopted with great spiritual advantage to those who 
 thus receive the grace of God to protect them against tempta- 
 tion." 
 
 - It is to be feared that Confirmations were very much neglected by the 
 Bishoits from the Reformation until modem times. Bishop Cosin has a 
 note which shews that a loose practice of mediaeval tinies I'revailed even 
 in the seventeenth century: "The place whereunto the children shall be 
 brought for their confirmation is left to the a]'pointment of the Bi.>liop. 
 If the place were ordered here to be none but the church, and there the 
 office to be done with the Morning or Evening Prayer annexed, it would 
 avoid the offensive liberty that herein hath been conimonly taken, to con- 
 firm children in the streets, in the highways, and in the commnn fields, 
 without any sacred solemnity." [Works, v. 522.] This seems to shew that 
 the canonical periods of Confirmation were not observed, but any chance 
 occasion taken advantage of by the people. 
 
 •* .\ similar rule was enjoined by the Council of Trent. [See Catechism of 
 Council of Trent, chap. iii. quest. 7.] The time there marked out for Con- 
 firmation is between seven and twelve years of age. 
 
 * The Bishops' " Interpretations " give the same explanation as to age, in 
 the same terms. [Cardw. Doc. Ann. i. 20(3.] ^ 
 
 5 In further illustration of this subje(rt it may be mentioned that the 
 Fifth of the Five Articles of Perth [a.d. UU7] enjoined the administration 
 of Confirmat.inn to all children above eight years of age.
 
 THE 
 
 ORDER OF CONFIRMATION, 
 
 OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME TO YEARS OF DISCRETION. 
 
 " Cotifirmatio Puerorum et Alionmi Baptizatorum. 
 
 H Upon the day appoiuted, all that are to be then con- 
 firmed, being placed, and standing in order, before 
 the Bishop ; he (or some other Minister appointed 
 by him) shall read this Preface following. 
 
 rj~\0 the end that Confirmation may be minis- 
 JL tered to the more edifying of .such as shall 
 receive it, the Church hath thought good to 
 order, That none hereafter .sliall be Confirmed, 
 but such as can .say the Creed, the Lord's Prayer, 
 and the Ten Commandments ; and can also 
 answer to such otlier Questions, as in the short 
 Catechism are contained : which order is very 
 convenient to be observed ; to the end that 
 children, being now come to the years of discre- 
 tion, and having learned what their Godfathers 
 and Godmothers promised for them in Baptism, 
 they may themselves, with their own mouth and 
 
 ■I Snr. 
 
 t> Rubric in Com- 
 mon Prayer Book 
 of 1549. 
 
 c /.c. Examine. 
 'M\ lien 1 am at 
 home, and in the 
 country where I 
 go. sometime, 
 when the poor 
 people come and 
 ask at me. I appose 
 them myself, or 
 cause my servant 
 to appose them, of 
 the Lord's Prayer." 
 [LATIMER'S Sgr. 
 rrtotis, i. 2S4.] The 
 annual examiners 
 at Eton and Win- 
 chester are still 
 called "Posers." 
 
 IT '' To the end that confirmation may be ministered to 
 the more edifying of such as shall receive it, 
 (according to St. Paul's doctrine, who teacheth 
 that all things should be done in the church to 
 the edification of the same,) it is thought good 
 tliat none hereafter shall be confirmed but such as 
 can say, in their mother tongue, the Articles of 
 the Faith, the Lord's Prayer, and the Ten Com- 
 niauilments, and can also answer to such questions 
 of this short catechism as the bishop (or such as 
 he shall appoint) shall, by his discretion, "^ appose 
 them in. And this order is most convenient to be 
 observed for divers considerations. 
 
 H First, because that when children come to the years 
 of discretion, and have learned what their god- 
 
 THE ORDER OF CONFIRMATION. 
 
 Previously to the last revision of the Prayer Book, in 1661, 
 Confirmation was preceded by such questions from the Cate- 
 chism as the Bishop saw fit to ask, or to cause to be asked. 
 The Versicles and Collect followed, without any address or 
 other questions intervening, and then the act of Confirma- 
 tion. As soon as the act of Confirmation had taken place, 
 the Collect which now comes after the Lord's Prayer followed 
 immediately, and the Service concluded with the Blessing. 
 In what respect this form of the Office differed from that of 
 1549 is shewn further on. 
 
 The present form is due to Bishop Cosin, but he proposed 
 even greater alterations, as will be seen in the following Office, 
 copied from the margin of the Prayer Book which he pre- 
 pared for the Revision Committee of 1661. He altered the 
 title to its present form from the sub-heading, "Confirmation, 
 or laying on of hands," and erased altogether the principal title 
 which preceded the above Rubric and included the Catechism. 
 Under the new title he then inserted the following Rubric 
 and Office ; — 
 
 § Order of Confirmation proposed by Bishop Cosin. 
 
 "U Upon the day appointed, after Morning or Evenin;/ 
 Prayer is ended, the Bishop shall go to the Lord's Table, 
 and all that are to he then confirmed being placed, and 
 standing in order before him near unto the same, he, or his 
 Chaplain, or some other Minister appointed by him, shall 
 read this preface following. 
 
 "To the end that Confirmation, etc. [as before tlie Catechism 
 nsqne ad] to the will of God. 
 
 " Answer me therefore. Do ye here in the presence of God, 
 and of His holy Church, renew the solemn promise and vow 
 that was made in your name at your Baptism, ratifying and 
 confirming the same in your own persons, and acknowledging 
 yourselves bounil to do all tliesc things which your God- 
 fathers and Godmothers then undertook for you ? 
 
 "And every one shall audibly ansvxr, 
 " I do. 
 
 " Minister. 
 
 " JJost thou renounce the devil and all his works, the vain 
 pomp and glory of the world, w-'.tli all the covetous desires of 
 the same, and the wicked desires of the flesh, so that thou 
 wilt not follow nor be led by them ? 
 
 "Answer. 
 " I renounce them all. 
 
 " Minister. 
 
 "Do you believe in God the Father Almighty, etc. [as in 
 Public Baptism usque att] grace so to do ?' 
 
 "Minister, or the Bishop. 
 "Almighty God, Who hath given you the will to promise 
 and undertake all these things, grant you also power and 
 strength to perform the same, that He may accomplish the 
 good work which He hath begun in you, through Jesus 
 Christ our Lord. Amen. 
 
 "IT Then shall they all kneel, and tlie Bishop standing at the 
 Lord's Table shall proceed, and say, " — 
 
 [Then follow the Versicles and the Collect.] 
 
 "H Then shall the Chaplain or Cm-ale uf the place read the 
 Epistle— 
 
 "Acts viii. V. 12 to the 18 v. 
 "And the Gospel — 
 " St. Luke ii. r. 40 to the end of the chapter." 
 [The remainder of the Office is the altered form which is 
 now in use.] 
 
 From this Office, the basis of that now in the Prayer Book, 
 it will be seen that the present (juestion asked by the Bishop, 
 " Do ye here," etc., is the last relic of the public catechizing 
 which was introduced into the Confirmation Service at the 
 
 1 Tliere appears to have been some confusion in Cosin'.s mind, when he 
 ■wrote this, between the Office for Public Baptism and tlie Catechism, in 
 wiiieh are the words, " I pray unto God to give me His grace, that I may 
 continue in the same unto my life's end."
 
 €.f)C 2DrQcr of Confirmation. 
 
 441 
 
 consent, openly before the Church, ratify and 
 confirm the same ; and also promise, that by the 
 grace of God they ■will evermore endeavour them- 
 selves faithfully to observe such things, as they, 
 by their own confession, have assented unto. 
 
 H Then shall the Bishop say, 
 
 DO ye here, in the presence of God, and of 
 this congregation, renew the solemn pro- 
 mise and vow that was made in your name at 
 your Baptism ; ratifying and confirming the same 
 in your own persons, and acknowledging your- 
 
 (7 ratify and con- 
 firm [issij 
 
 i into stiitdry kinds 
 oysin [1554 
 
 c have all things 
 itectssayy for their 
 salvation, and be 
 [■SS=]- 
 
 d Daye's trails!, of 
 Heymajin's Con- 
 snlt., A.D. 1547. 
 
 fathers and godmothers promised for them in 
 baptism, they may then themselves, with their 
 own mouth, and with their own consent, openly 
 before the cluirch, "ratify and confess the same ; 
 and also promise that, by the grace of God, they 
 will evermore endeavour themselves faithfully to 
 observe and keep such things as they, by their 
 own mouth and confession, have assented unto. 
 
 IT Secondly, forasmuch as confirmation is ministered 
 to them that be baptized, that, by imposition of 
 hands and prayer, they may receive strength and 
 defence against all temptations to sin, and the 
 assaults of the world .and the devil, it is most 
 meet to be ministered ^'hen children come to that 
 age, that partly by tlie frailty of their own flesh, 
 partly by the assaults of the world .and the devil, 
 they begin to be in danger to fall * into sin. 
 
 IT Thirdly, for that it is agreeable ■with the usage of 
 the church in times past, whereby it was ordained 
 that confirmation should be ministered to them 
 that were of perfect age, that they, lieing instructed 
 in Christ's religion, should openly profess their 
 own faith, and promise to be obedient unto the 
 will of God. 
 
 IT And that no man shall think that any detriment 
 shall come to children, by deferring of their con- 
 firmation, he shall know for truth that it is certain, 
 by God's word, th.at children ^being baptized (if 
 they depart out of this life in their infancy) are 
 undoubtedly s,aved. 
 
 ''Tn\OETH that please the, then, and doest thou 
 -L^ allowe it, and wilte thou continue in the 
 same, that thy godfathers promised and professed 
 in thy name at holy baptisme, when in thy steede 
 thei renounced Satan, and the world, and bound 
 
 Keformation.' This is made still more clear by a previous 
 alteration which Cosin had made (and afterwards erased) in 
 the Rubric, which he turned into the present. preface : after 
 the words, "None shall here.after be confirmed, but such as," 
 in the first paragrapli, he had written, " the ministers of the 
 several parishes having first instructed and examined them in 
 the Catechism following, and shall certify and undertake for 
 them, that they can say in their mother tongue, "etc. Cosin, 
 therefore, shortened the Service by substituting an actual 
 verbal renewal of the baptismal vows for the repetition of the 
 Catechism ; and it was afterwards still further shortened by 
 retaining only the first of the questions which he proposed : 
 in answering wliich the Candid.ates do still implicilly renew 
 their baptismal vows. 
 
 The Latin in tlie right-hand columns beyond represents the 
 Confirmation Office as it stood in the old ilanuals and Ponti- 
 ficals of tlie Church of England befc^re the Pteformatiou : the 
 portion now discontinued being enclosed witliin br.ackets. 
 
 ratify and confirm] It will be observed that this origin.ally 
 stood "r-atify and confc-in," the word "confess" being usediu 
 the sense now more comuKnily expressed by the cognate word 
 "profess.'' The alteration was made in 1.552, and seems to 
 have been introduced out of pure love for a sj'nonym. The 
 
 Ehrase was adopted by Cosin in the subsequent (juestion asked 
 y the Bishop, and its exact force may be determined by a 
 piinallel passage in the Declaration prefixed to the XX.\IX 
 Articles, in which the King is made to say, ". . . the Articles 
 . . . which we do therefore ratifn and rnnfirm. . . ." This 
 decl.ar,ation was first issued by Cliarles I. some time between 
 June '2(jt\\ and January 20th, lfi27-28. It was just at this time 
 th.at Cosin w.as so much in the King's confidence as to bo 
 commissioned to dr.aw up the "Private Devotions" for his 
 Majesty's uso ; and it is not improbable that the Declaration 
 itself Wivs also drawn up by Cosin. 
 
 The use of the expression "ratify and confirm" being thus 
 illustrated, it ni.ay be adiled that tlic ratification and confirma- 
 tion spoken of is that of the bajilismal vows. The confirma- 
 
 I The idea of introflucinK a Cstecliism into tlio ContiniiatiMii Sen'ice 
 appears to liave licen taken from Archbislio]i liKRjiANN'.s Consiitlatioii. For 
 .some notiee of that provided by him for the purpose, see the Introduction 
 to the Catechism. 
 
 tion of the Baptism itself, and therefore of the baptized per- 
 son, is a wholly distinct thing, performed by the I,ishop, and 
 having no essential connection whatever with the previous 
 ratification of the baptismal vow by the person confirmed. 
 The confusion of terms is unfortunate, as many have been 
 misled by it into a total misapprehension of the nature of 
 Confirmation. A person is fully competent to receive Con- 
 firmation who has been baptized in private, or even by a 
 layman : and for whom no baptismal vows having ever been 
 made, there are none to " ratify and confirm." 
 
 endeavour themni'lrex] This reflective form of the verb "en- 
 deavour " has passed out of ordinary use. It occurs, however, 
 five times in the Pr.ayer Book, and also in the fourth clause 
 of the Elizabeth.an Act of Uniformity. [.S'te p. 8G. ] The 
 other places where it is tised in the Prayer Book are the 
 Collect for the second .Sunday after Easter, in two Answers 
 made by Deacons and Priests respectively at their Ordination, 
 and in the last clause but one of the Exhortation to those 
 about to be ordained priests. Other illustrations of its uso 
 .abound in the writings of the period, ,as when in the first 
 part of the Homily against Contention [.\.i>. 1547] it is s.aid, 
 " Let us endeavour ourselves to fullil St. Paul's joy ;" and in 
 Udall's translation of the par.aphrase of Er.asmus [a.d. 1548], 
 "Those servants ... do still endeavour themselves to do 
 their office " [M.ark, fol. 87] ; and .again, " Endeavour your- 
 selves earnestly to be such as ye would be taken for." [Luke, 
 fol 112.] 
 
 The MS. of a Confirm.atiou address in Bishop Cosiu's own 
 handwriting is inserted hetweeu the leaves of the Office in hia 
 Durham Prayer Book. He appears to have used it before tlio 
 Preface, "To the end therefore, etc," being written at the 
 close as its continuation. This .address will be found printed 
 .at p. 52G of the fifth volume of his wurks. and also in Nicholls' 
 .additional notes ; but in neither of them have the editors 
 t.aken any notice of the indication ad'orded by the MS. re- 
 specting the manner in wliioh the Bishop's address and the 
 " Pref.ace " were intended by Cosin to be connectcrl together. 
 In adopting this Prefatory address. Cosin may have had in 
 view the Rubric of the Lyons Pontifical, in which the Bishop 
 is directed to "first give an admonition to the people " re-
 
 442 
 
 Cf)e Drner of Confirmation. 
 
 selves bound to believe, and to do, all those things, 
 which your Godfathers and Godmothers then 
 undertook for you 1 
 
 IT And every one shall audibly answer, 
 I do. 
 
 H The Bishop. 
 /^UR help is in the Name of the Lord ; 
 
 IT Answer. 
 Who hath made heaven and earth. 
 
 IT Bishop. 
 Blesised be the Name of the Lord ; 
 
 IT Answer. 
 Henceforth world without end. 
 
 IT Bishop. 
 Lord, hear our prayers. 
 
 U Answer. 
 And let our cry come unto Thee. 
 
 IT Bishop. 
 Lot us pray. 
 
 ALMIGHTY and evcrliviug God, Who hast 
 -'CJl. vouchsafed to regenerate these Thy ser- 
 vants by Water and the Holy Ghost, and hast 
 given unto them forgiveness of all their sins ; 
 
 * See note below. 
 
 <■ S. g. El. Greff. 
 Gelas. Mur. i, 571. 
 
 the to Christe and to His congregation, that thou 
 shouldest be thorowlie obedient to the Gospel? 
 A7isi('er. I allowe these things, and by the healpe 
 of our Lorde Jesus Christ I wyl continue in the 
 same unto thende. 
 
 " In primis dicat Episeopus. 
 ADJUTORIUJI nostrum in nomine Domini 
 
 Qui fecit coelum et terram. 
 
 Sit nomen Domini benedictum. 
 
 Ex hoc nunc et usque in saBCulum. 
 
 [*DoMiNE, exaudi orationem meam. 
 
 Et clamor mens ad Te veniat.] 
 DoMiNUS vobiscum. 
 Et cum spiritu tuo. 
 
 Oremus. 
 
 OMNIPOTENS sempiterne Deus, Qui re- 
 generare dignatus es hos famulos Tuos vel 
 has fauuilas Tuas ex aqua et Spirttu Sancto, 
 Quique dedisti eis remissionem omnium pecea- 
 
 specting Confirmation in its relation to themselves and those 
 about to receive it. An "admonition" is also directed in a 
 pontifical of the Church of Catalonia [see Martene, I. i. 18, for 
 both], and it is probable that it formed part of the ancient 
 Galilean rite. 
 
 / do] This short answer, taken in connection with the 
 question to which it is a reply, contains, as has been already 
 shewn, an implicit renewal of the baptismal vows ; and is a 
 repetition, under more solemn circumstances, and to God's 
 chief minister, of the answer in the Catechism, "Yes, verily; 
 and by God's help so I will," to the question, "Dost thou 
 not think that tliou art bound to believe, and to do, as they 
 have promised for thee?" The connection of this latter 
 solemn adjuration with the "I do" of the Confirmation 
 Service is accidentally indicated by the first versicle, "Our 
 help is in the Name of the Lord." Every time the answer in 
 the Catechism has been repeated by the children catechized, 
 they have ratified and confirmed in their own persons, and 
 acknowledged themselves bound to believe and to do, all 
 those things which their Godfathers and Godmothers under- 
 took for them, i.e. promised on their behalf, at their Baptism. 
 They now ratify and confirm those Baptismal vows in as 
 solemn a manner as possible, not before their parish priest 
 only, but before the Bisliop, who is the liighest spiritual 
 officer of Christ on earth, and His chief ministerial represen- 
 tative. This pi-eliminary catechizing is therefore a formality 
 of a very significant character, and, although no essential 
 part of the rite of Confirmation, is a preparation for it which 
 ought not to be passed over lightly. It marks the last step 
 in the pathway of Christian childhood ; and, on the verge of 
 Christian maturity, sounds the trumpet-call of Christian duty 
 to those who have promised manfully to fight under Christ's 
 banner against sin, the world, and the devil, and to continue 
 His faithful soldiers and servants unto their lives' end. The 
 last stone in the foundation of the Christian life is about to 
 be laid, and sealed with God's signet in confirmation of His 
 promises. It is a time to remember that although "the 
 foundation of God standeth sure, baring this seal, The Lord 
 knoweth them that ape His," there is a "reverse" as well as 
 an "obverse" to the seal of Confirmation, and th.at it has 
 another inscription, "Let every one that nameth the Name 
 
 of Christ depart from iniquity." [2 Tim. ii. 19.] The new 
 blessing confirms the promise of God maile in Baptism ; it 
 also enforces again that obligation of faitliful service from 
 which the Christian can never become free. 
 
 Our help is in the Name] With the first four of these ver- 
 sicles the Office of Confirmation anciently began. The latter 
 two appear to have been added for the first time in 1552, 
 when the Dominus Voliiscum was placed after the act of Con- 
 firmation instead of before the Collect which pi'eceded it. 
 They are, however, found in very general use in ancient 
 Offices, as they are in our own, and it is not improbable that 
 some of our ancient Pontificals had them iu this p.lace. They 
 are in the Offices for Holy Matrimony, the Churching of 
 Women, and the Visitation of the Sick ; and in 1661 they 
 were placed after the Veni Creator in the Consecration of 
 Bishops. 
 
 § The Prayer of Invocation. 
 
 The Collect which follows the versicles is of primitive 
 antiquity, being in the- Sacramentaries of St. Gregory and 
 Gelasius, and also in " St. Ambrose's " 7'reatise on the tiacra- 
 ments [ii. 3, iii. 7] ; while its position and use indicate a still 
 higher antiquity.' It is extant in a pontifical of Egbert, 
 Archbishop of York, dating from about A. D. 700, so that we 
 know it has been used in the Church of England for at least 
 eleven hundred and fifty years. Some similar Invocation of 
 the Holy Spirit is found in all Confirmation Offices. 
 
 The first words of this solemn invocation offer a distinct 
 recognition of the truth that there is ' ' One Baptism for the 
 remission of sins ; " and although Confirmation has been 
 separated from Baptism for ages, yet the Church has never 
 wavered in the continued use of these words, being assured 
 that God's promises are always fulfilled ; and that if His 
 pardon ceases to be effected, it is not through any deficiency 
 in His Giift of regeneration, but from the obstacles placed by 
 man iu the way of its operation. The latter part of the 
 Collect is based on a faithful appreciation of our Lord's words. 
 
 1 It is also to be found, in more Oriental language, in the Conflnnation 
 Office of the Eastern Church. [See Littledale's O^ict-s of the Eastern Church,, 
 pp. 26, 146.]
 
 Cf)C SDtDcr of Confirmation. 
 
 443 
 
 Strengthen them, we beseech Thee, Lord, with 
 the Holy Ghost the Comforter, and daily in- 
 crease in tl*m Thy manifold gifts of grace ; the 
 spirit of wisdom and understanding ; the spirit 
 of counsel and ghostly strength ; the spirit of 
 knowledge and true godliness ; and fill them, O 
 Lord, with the spirit of Thy holy fear, now and 
 for ever. Amen. 
 
 M Then all of them in onler kneeling before the Bishop, 
 he shall lay liis hand upon the head of every one 
 severally, saying, 
 
 DEFEND, O Lord, this Thy Child [or, this 
 Thy ServaHt\ -natli Thy heavenly grace, 
 that he may continue Thine for ever : and ^daily 
 increase in Tliy Holy Spirit more and more, until 
 he come unto Thy everhisting kingdom. Amen. 
 
 IT Then shall the Bishop say, 
 The Lord be with you. 
 
 Answer. 
 And with thy spirit. 
 
 H And (all kneeling down) the Bishop shall add, 
 Let us pray. 
 
 OUK Father, Which art in heaven. Hallowed 
 be Thy Name. Thy kingdom come. 
 Thy will be done in earth. As it is in heaven. 
 Give us this day our daily bread. And forgive 
 us our trespasses. As we forgive them that tres- 
 pass against us. And lead us not into tempta- 
 tion ; Eut deliver us from evil. Amen. 
 
 ^ And this Collect. 
 
 ALJIIGHTY and everliving God, Who luakest 
 -^^ us both to will and to do tho.se things 
 
 " S. B. l£i. 
 
 *S.g.l5x. similar. 
 
 r " Ye ought hearti- 
 ly and meekly to 
 tnank our Lord 
 thereof that is 
 Giver of all good'., 
 aiul to pray Hiiu 
 with a fervent de- 
 sire that ye may 
 continue and in- 
 crease ever more 
 ami more in His 
 grace." {Mi.'ror o/ 
 Our Lady, p. 68. 
 Blunt'sed.l Bishop 
 Cosin appears to 
 have taken the 
 words now in use 
 front this passage 
 in his copy, stiU 
 preserved, of Ottr 
 Lady's Mirror. 
 
 d Daye's transl. of 
 Hermann's Con- 
 sult., A.D. 1547. 
 
 torum : immitte in eos septiformem spiritum, 
 Sanctuii Paraclitum de coelis. Amen. 
 
 Spiritum sa^iientiie et intellectus. Amen. 
 
 Spiritum scientia; et pietatis. Amen. 
 
 Spiritum consilii et fortitudinis.»^Amen. 
 
 "Et imple eos vd eas spiritu timoris Domini.>J< 
 Amen. 
 
 Et consigna eos vel eas signo sanctEe crucis ►!< 
 confirma eos vel eas chrismate salutis in vitam 
 propitiatus reternam. Amen. 
 
 IT Et tunc episeopus petat nomen, et ungat pollicem 
 chrismate : etfaciatin froute pueri crucem, dicens, 
 
 * /^ONSIGNO to N. signo crucis >J< et confirrao 
 ^^ te chrismate salutis. In nomine Patris, 
 et Fi>J«Lii, et SriRiTUs Sanctl Amen. 
 
 Pax tibi. 
 
 Oreinus. 
 
 The Collect. 
 
 •' ALMIGHTY and merciful God, heavenly 
 iV Father, which onely workest in us to wil 
 
 "I am the Vine, ye are the branches," They who abide in 
 the olive partake of the fatness of the olive. The anointing 
 of the Head flows down upon the members, "even to the 
 skirts of His clothing." As tlie sevenfold Spirit rested upon 
 our Lord and Saviour (according to the prophecy of Isaiah), 
 after His Baptism in .Jordan, so may those who have been 
 united to Him by Baptism hope for a participation in the 
 gifts of the same Spirit through that rite by which their 
 Baptism is confirmed and their Christian nature matured. 
 
 The Puritans objected to this prayer, in ICfil. in the fol- 
 lowing words: "This supposeth that all the children who 
 are brought to be cnnfirmeil have the Spirit of Christ, and 
 the forgiveness of all their sins ; whereas a great number of 
 children at that .age, having committed many sins since their 
 baptism, do shew no evidence of serious repentance, or of any 
 special saving grace ; and therefore this confirmation (if ad- 
 ministered to such) would be a perilous and gross abuse, " ' 
 This was a reverent objection, but shewed considerable ignor- 
 ance of the theological jiriticiples on which the Oliices of the 
 Churcli are framed, as well as of the luaiiuor in which they 
 are intended to be administered. The re))ly of the Bishops 
 was short, but pointed, and consistent with the principles of 
 the Prayer Book: "It supposeth, and th.at truly, that all 
 children were at their baptism regenerate by water and the 
 Holy Ohost, and had given unto them tlie forgiveness of all 
 their sins ; and it is eharitalily presumeil tliat notwithstanding 
 the frailties and slips of their childhood, tliey have not totally 
 lost what was in baptism conferred upon them ; and therefore 
 adds, ' Strengthen tliem, we beseech Thee, Lord, with the 
 Holy Ohost the Comforter, and daily increase in them Thy 
 manifold gifts of grace,' etc. None th.at lives in open sin 
 ought to be confirmed. "= A faithful certainty respecting 
 God's justice, mercy, and grace, mingled with a loving habit 
 
 1 Cahdw. Cmf. p. 320. 
 
 2 IbuX. ji. 385. 
 
 of charitable doubt respecting the sins of individual Christians, 
 pervades the whole of the Prayer Book. 
 
 § The Act of Coiijirmatiori. 
 
 The original form of this, in the Prayer Book of 1549, was 
 as follows : — 
 
 "iHnisler.^ Sign them, O Lord, and mark them to be Thine 
 for ever by the virtue of Thy holy cross and jiassion. Con- 
 firm .and strengthen them with the inward unction of Thy 
 Holy Ohost mercifully unto everlasting life. Amen. 
 
 " Tlii'n the Bkhop shall croiss them in the forehead, ami la;/ 
 his hand upon their head, sayintj, 
 
 " N. I sign thee with the sign of the cross, and lay my 
 hand upon thee, in the Name of the Father, and of the Son, 
 and of the Holy Ohost. Amen. 
 
 ' ' A nd thus .•shall he do to every child, one after another. A ml 
 u-hen he hath laid hin hand upon ereri/ child, then shall he say, 
 
 "The peace of the Lord abide with you. 
 
 "Answer. Ami with thy spirit." 
 
 If the use of Unction was dropped in 1549, the consigna- 
 tion with the Cross was thus retained. In 1552 the Kubric 
 and words with which the latter was given were omitted, and 
 a precatory benediction founded on the preceding Collect was 
 adopted as an accompaniment to the laying on of the Iiishop's 
 hands. But it is probable that the sign of the Cross was still 
 used liy our Bishops, for its use is defended as if it were 
 a well-known custom in a sermon by Edward Boughen, 
 chaplain to Howson, Bishop of O.xford. This sermon was 
 preached at the Bishop's first visitation, on September 27, 
 1610, Confirmations at that time being p.art of the episcopal 
 visitation. Bonghen's words .arc .as follows :" The cross, 
 therefore, upon this or the like consideration, is enjoined to 
 be used in Confirmation in the Book of Common Prayer set 
 
 3 Seep. ISl, note.
 
 444 
 
 ^bt HDrOer of Confirniation. 
 
 tliat be good and acceptable unto Thy divine 
 Majesty ; We make our humble supplications 
 unto Thee for these Thy servants, upon whom 
 (after the example of Thy holy Apostles) we have 
 now laid our hands, to certify them (by this sign) 
 of Thy favour and gracious goodness towards 
 them. Let Thy fatherly hand, we beseech Thee, 
 ever be over them ; let Thy Holy Spirit ever be 
 with them ; and so lead them in the knowledge 
 and obedience of Thy Word, that in the end they 
 may obtain everlasting life, through our Lord 
 Jesus Cheist, Who with Thee and the Holy 
 Ghost liveth and reigneth, ever one God, world 
 without end. Amen. 
 
 O ALMIGHTY Loed, and everlasting God, 
 vouchsafe, we beseech Thee, to direct, 
 sanctify, and govern both our hearts and bodies, 
 in the ways of Thy laws, and in the works of 
 Thy commandments ; that, through Thy most 
 mighty protection both here and ever, we may 
 be preserved in body and soul, through our Loed 
 and Savioue Jesus Christ. Ameu. 
 
 IT Then the Bishop shall bless them, saying thus, 
 
 THE Blessing of God Almighty, the Fathee, 
 the Son, and the Holy Ghost, be upon 
 you, and remain with j'ou for ever. Amen. 
 
 " S. g. El. 
 
 '' S. 5- El- 
 
 and to performe the thynges that please The, 
 and be good in dede, we besech The for these 
 children, whom Thou hast gyven to Thy church 
 . . . that when we shall now lay our handes 
 upon them in Thy name, and shall certifie them 
 by thys signe, that Thy Fatherly hande shall 
 ever be stretched forth upon them, and that they 
 shall never wante Thy holy Spirite to keepe, 
 leade, and governe them in the way of healths 
 and in a very christian life . . . 
 
 Oratio. 
 
 [""T^EUS, Qui apostolis Tuis Sanctum dedisti 
 -L^ Spieitum, Quique per eos eorum suc- 
 cessoribus casterisque fidelibus tradendum esse 
 voluisti : respice propitius ad nostra: humani- 
 tatis famulatum : et preesta, ut horum corda 
 quorum frontes sacrosancto chrismate delinivimus, 
 et signo Sanctis crucis consignavimus, idem 
 Spiritus Sanctus adveniens, templum glorise 
 suaj dignanter inhabitando perficiat. Per DoMi- 
 NUM. In unitate ejusdem. 
 
 ''Tj^CCE sic beuedicetur omnis homo, qui timet 
 J~^ DoMiNUM. Benedicat vos Dominus ex 
 Sion : ut videatis bona Hierusalem omnibus die- 
 bus vestris. 
 
 Benedicat vos Omnipotens Deus : Pa>Jitee, et 
 
 Fi>J<Lius, et Spieitus ►Ji Sanctus. Amen. 
 
 forth and allowed in Edward VI. 's reign. And I find it not 
 at any time revoked ; but it is left, as it seems, to the Bishop's 
 discretion to use or not to use the cross in confirmation." No 
 doubt this represents the feeUng of many who were occupied 
 at various times with the revision of the Prayer Book. It 
 might be desirable to omit the mention of many things for 
 the sake of relieving the consciences of persons to wliom they 
 were a burden ; but such omission was not necessarily to bind 
 those in whose eyes the things omitted were precious to a 
 totial disuse of primitive and holy ceremonies. Charity to- 
 wards those who disliked ceremonies was not intended to 
 exclude charity towards those who loved them ; and the 
 Prayer Book thus represented in many places the minimum 
 of ceremonial usage customary in the Church of England, but 
 left the maximum to be sought from tradition. As for the 
 sign of the Cross itself, the time seems to have passed aw.ay 
 when any justification of its use in Divine Service needs to be 
 given to educated and religious persons. It may, however, 
 be added, that neither the nse of that ceremony, nor of the 
 words, whether in the old or the present Prayer Book, is any 
 essential part of the acts of Confirmation. Whatever of a 
 sacramental nature is contamed in the rite is contained in the 
 Divinely instituted ceremony of the laying on of hands ; the 
 contact of which with tlie head of the person to be confirmed 
 has been always esteemed (even in the form of consignation) 
 absolutely necessary to a true Confirmation. It was the 
 desire to restore this ceremony to its full importance, and to 
 enforce the proper use of it, which really led to the changes 
 made in the Office in 1552. ' 
 
 1 It will be observed that it was the custom (according to ancient prac- 
 tice) for the Bisliop to contirin tlie children by name, until 1552. This ens- 
 tom gave rise to a power on the part of the Bishop to change the Ixiptisnial 
 name for another if lie saw tit. " Let priests take care that names which 
 carry a lascivions sound be notgiven to children at theirbaptism, esx^ecially 
 to those of the female sex : if they be altered, let them be by the bishops 
 at contirmation." [Johnson's Canons, ii. 277.] On this snliject Lord Coke 
 says, " If a man be baptized by the name of Thomas, and after, .at his con- 
 firmation by the bishop, he is named John, his name of confirmation shail 
 atand good. And this was tlie case of Sir Francis Gawdie, chief-justice of 
 
 § The Collect emd Benediction. 
 
 The Lord's Prayer was first inserted in the Confirmation 
 Service in 1661, when the Dominus Vobiscum, which had been 
 removed from tlie Service altogether in 1552, was replaced in 
 its present position, mstead of with the other versicles. The 
 Pax Tibi was also removed in 1552, but was not restored. 
 This " Peace be with you " was (as in the modern Latin 
 Church) accompanied by a slight blow on the cheek, intended 
 to signify that the person confirmed was to be a faithful 
 soldier of Christ, and ready to suffer aflVonts for His sake. 
 
 The Collect which follows the Lord's Prayer has some 
 
 the Court of Common Pleas, whose name by baptism was Thomas, and his 
 name of confirmation Francis : and that name of Francis, by the advice of 
 all the .judges, he did be.ar, and afterwards used in all his purchases and 
 grants." [Coke's Institutes, I. iii.] Lord Coke must have been well ac- 
 quainted with the pr.ictice of the Bishops in confinning. and his words 
 indicate either that [1] the rite of consignation was still retained by tradi- 
 tional usage, or that [2] Bishops named the persons confinned by saying, 
 "This thy Child N.," or "thy Servant JV." Johnson, in speaking of the 
 in-actice (in a note to the above Canon), expressly says that the practice of 
 confirming by name was altered "upon the review of the Liturgy at King 
 Charles' restoration," but no Prayer Books are known which provide for 
 this except that of 1549. 
 
 Bishop Kennett has left on record in some MS. notes to the Prayer Book, 
 which are now in the British Museum, an account of a case in which a 
 Bishop changed the name of a child so lately as 1707. He states the fact 
 as follows: ''On Sunday, December 21, 1707, the Lord Bishop of Lincoln 
 confirmed a young Lad in Henry VII. 's Chapel ; who upon that ceremony 
 was to change his Christian name : and, accordingly, the sponsor who pre- 
 sented liiin delivered to the Bishop a certificate, which his lordship signed, 
 to notify that he had confirmed such a person by such a name, and did 
 order the parish minister then present to register the person in tiie parish 
 book under tluat name. This was done by the opinion under hand of Sir 
 Edw.ard Xorthey, and the like opinion of JLord Ctiief-Jnstice Holt, founded 
 on the authority of Sir Edward Coke, who says it was the common law of 
 England." The ancient cano» law certainly only referred to such a change 
 when the baptismal name was one of an improper kind, yet this may only 
 represent a portion of the common law of the Church on the subject. 
 
 A little further light is thrown on the subject by a letter of Bishop 
 Scambler of Peterborough, written in 1567. " I may not change," he 
 says, '* usuall or eomon names at the Confirmacion, but onlie strange and 
 not comon ; and further, if the name be changed at Confirmacion, it t.aketU 
 effect but from the Confirmacion." [B. Mus. Lansd. MS. 60, fol. 127.)
 
 C&e 2DrDcr of Confirmation. 
 
 445 
 
 IT And there sliall uone be adiiiittej to the holy Com- 
 munion," until such time as he be confirmed, or be 
 ready and desirous to be confirmed. 
 
 on being married were expected to receive tlic Holy Communion. 
 
 a "Or unto Matri- 
 mony " was orrg.n- 
 
 ally added in the 
 
 MS., but crossed 
 
 through with the 
 
 pen. The reason 
 
 of this addition 
 
 was that all persons 
 stit. iv.. Archbishop Peckham, A.D. 1281 
 
 'Statuimus quod nullus ad sacramentum corporis 
 et sanguinis Domini admittatur e.xtra articulum 
 mortis, nisi fuurit confinnatus, vel nisi a recep- 
 tione confirmationis rationabiliter fuerit impe- 
 ditus. 
 
 likeness to that which occupied the same place in tlie ancient 
 Office, but its words are taken in part from a long Collect 
 which preceded the Act of Confirmation iu Archbishop 
 Hermann's Cologne Book. The second CoUect was inserted 
 in 1661, probably with the intention of placing at the end of 
 the Service a prayer for the general congregation, the pre- 
 
 ceding one being for the newly confirmed. The latter part of 
 the ancient Benediction has been retained iu the English 
 Office, but the fifth and sixth verses of the 12Sth Psalm wliich 
 preceded it were not continued in use. The ancient bene- 
 dictions in this place were sometimes very long : and were, 
 in reality, a Psalm pronounced iu a benedictory form.
 
 AN INTRODUCTION 
 
 MARRIAGE SERVICE. 
 
 When Marriage was originally instituted by God, its institu- 
 tion was accompanied by the highest form of religious cere- 
 mony which is possible, that of the Divine Benediction pro- 
 nounced by Himself. [Gen. i. 28, ii. '22, v. 2; Mark x. 6, 9.] 
 As, therefore, our Lord's benediction of little children when 
 He took them into His arms is the original type of Baptismal 
 ceremonies, so the Divine benediction of our iirst parents is 
 the original type of the Marriage Service, which is essential 
 as a benediction of the natural conjugal union and of the civil 
 contract by wliich husband and wife are bound together under 
 human laws. 
 
 The continuity of this phase of Marriage may be seen by 
 our Lord's association of it under Christian rule with its 
 original institution, when He adopted the -words of Adam, 
 doubtless inspired words, as the exijosition of the nature of 
 Marriage which He would leave with His Church, saying, 
 " Therefore shall a man leave his father and his mother, and 
 shall cleave unto his wife; and they shall be one Hesh. " 
 Heuce St. Paul speaks of marriage of Christians as a marry- 
 ing "in the Lord" [1 Cor. \ii. 30], and from Apostolic 
 times forward there is distinct evidence that Christians 
 were married with ecclesiastical ceremonies by ecclesiastical 
 persons. 
 
 Among the earliest of all Christian writings after the New 
 Testament are the Epistles of St. Ignatius : and in one of 
 tliese, which he wrote to St. Polycarp and the Church of 
 Smyrna, as he was journeying onward to his martyrdom, he 
 writes; "It is fitting for tliose wlio purpose matrimony to 
 accomplish their union with the sanction of the Bishop ; that 
 their marriage may be in the Lord, and not merely in the 
 flesh. Let all things be done to the honour of God." [Iun.\t. 
 ad Poll/carp, v.] Tertullian speaks of Marriage being "rati- 
 fied before God," and says afterwards, "How can we find 
 words to describe the liappiness of that marriage in which 
 the Church joins together, which the Oblation confirms, the 
 benediction seals, tlie angels proclaim when sealed, and the 
 Father ratifies!" [Tertull. ad Ux. ii. 7, 8.] In the thir- 
 teenth canon of the fourth Council of Carthage [a.d. 398] 
 it is enjoined that the bride and bridegroom shall be pre- 
 sented by their parents and friends to a priest for benediction. 
 St. Basil calls Marriage a yoke which 5id t^s ei^oylas, by 
 means of the benediction, unites in one those who were two. 
 [Basil, Jlexaem. vii.] St. Ambrose calls Marriage a sacra- 
 ment, as does also St. Augustine in many places of his treatise 
 "ou the Good of Marriage:" and the former, again, says, 
 "As marriage must be sanctified by the priest's sanction and 
 blessing, how can that be called a marriage w^here there is no 
 agreement of faith?" [AiiBRas. Ep. xix.] Lastly, to pass 
 from the Fathers of the fourth century to our own land and 
 to the tenth, there is among the laws of King Edmund [a.d. 
 946], respecting espousals, one which provides that " the 
 priest shall be at the marriage, and shall celebrate the union 
 according to custom with God's blessing, and with all solem- 
 nity." Our English Ofiice, which is substantially the same 
 as the old Latin one, is probably a fair representative of the 
 one which was in use in that distant age. 
 
 Nothing more need be said by way of Introduction to this 
 Office than to shew what provisions are made beforehand [1] 
 to secure the publicity of Marriage, and [2] to prevent the 
 union of those who cannot be lawfully joined together in Holy 
 Matrimony. 
 
 § The Publiciti/ of Marriarje. 
 
 It is reasonably supposed, from the manner in which 
 Marriage is referred to by the primitive Fathers, that some 
 
 public notice was given to the Bishop, or to the assembled 
 Church, equivalent to that now in use : and traces of such a 
 jiractice have been observed in the French Church of the 
 ninth century. The earliest extant canon of the Church of 
 England on the subject is the eleventh of the Synod of West- 
 minster, A.D. 1200, which enacts tliat "no marriage shall be 
 contracted without banns thrice published in church " [John- 
 son's Canons, ii. 91] : but this seems only like a canonical 
 enactment of some previously well-known custom. The law 
 of the Church of England has always been very strict on the 
 subject, the Rubrics of the Latin Manuals declaring that any 
 clergyman celebrating a marriage without banns or licence 
 was ipmfado suspended for a wliole year. The existing law 
 is even more stringent, as may be seen from the first part of 
 the sixty-second Canon. 
 
 "Canon 62. 
 
 "Ministers not to marry any lersons without Banns or 
 Licence. 
 
 " No Minister, upon pain of suspension ji'i' triemmim ipso 
 facto, shall celebrate Matrimony lietween any persons, with- 
 out a faculty or licence granted by some of the persons in 
 these our Constitutions expressed, except the Banns of Matri- 
 mony have been first pubhshed three several Sundays, or 
 Holydays, in the time of Divine Service, in the Parish 
 Churches and Chapels where the said parties dv ell, according 
 to the Book of Common Pi'ayer. ..." 
 
 The licence is an Episcopal dispensation, permitting the 
 marriage to take place without any previous publication of 
 banns. Such licences have been granted by English Bishops 
 at least since the fourteenth centiny, and the power of grant- 
 ing them was confirmed Vjy 25 Hen. VIII. c. 21. Marriages 
 to be performed under an ordinary licence are subject to the 
 same restrictions in respect to time and place as those by 
 banns ; but special licences can be granted by the Archbishop 
 of Canterbury, which are not subject to these restrictions.' 
 Banns hold good for three months, and no longer, from the 
 date of the last publication ; and licences for the same time 
 from the daj' en which they were granted. 
 
 The law respecting clandestine marriages is so very strict, 
 and the consequences to any clergyman who performs the 
 csremony are so serious, that it may lie well to state shortly 
 what means are provided for guarding against them. [1] By 
 Statute 4 Geo. IV. c. 76, s. 7, "no minister shall be obliged 
 to publish banns, unless the persons shall seven days at least 
 before the time required for the first jiublication deliver or 
 cause to be delivered to him a notice in writing of their names, 
 of their house or houses of abode, and of the time during which 
 they have dwelt, inhabited, or lodged in such house or houses." 
 The clergj'man is not bound to demand this notice, but the 
 power of doing so is given, that he may have opportunity of 
 inquiring into the truth of the statements made respecting 
 the alleged residence of the persons in his parish : and if after 
 the marriage it is discovered that the persons were not so 
 residing, and that the clergyman marrying them made no 
 inquiry, he is liable to the full penalty of three years' suspen- 
 sion imposed by the Canon. [2] The Rubric enjoins that 
 where the persons whose banns are to be published reside in 
 dift'erent parishes, they shall be married in one of them, and 
 
 1 These special licences were originally a privilege of the Archbishop of 
 Canterbury as " Legatus natus" of the Pope. The right to grant them is 
 coufinned by the Marriage Act of 1830.
 
 an Intconuction to tbe a^arriagc ^crtiice. 
 
 447 
 
 a certificate of the due publication of banns in the other shall 
 be given to the clergyman re<iuired to marry them before he 
 be allowed to perform the ceremony. [3] The sixty-second 
 Canon forbids a clergyman (under penalty of three years' sus- 
 pension) to marry any persons by banns or licence except 
 between the hours of eight and twelve in the morning, and in 
 the Church. 
 
 "Canon 62. 
 
 "... Neither shall any Minister, upon the like pain, 
 under any pretence whatsoever, join any persons so licensed 
 in marriage at any unseasonable times, but only between the 
 hours of eight and twelve in the forenoon, nor in any private 
 place, but eitlier in the said Churches or Chapels where one 
 of them dwelleth, and Ukewise in time of Divine Service. ..." 
 
 [4] The marriage of minors by banns is forbidden (under 
 the same Canon and Statute of Geo. IV.) unless with the 
 consent of parents or guardians. 
 
 "Canon 62. 
 
 "... Nor when banns are thrice asked, and no licence 
 in that respect necessary, before the parents or governors of 
 the parties to be married, being under the age of twenty and 
 one years, shall either personally, or by sufficient testimony, 
 signify to him their consents given to the said marriage." 
 
 The eighth section of the Act, however, enacts that no 
 clergyman shall be punishable for celebrating the marriage of 
 minors without the consent of parents or guardians, unless he 
 has had notice of their dissent. If such dissent is openly 
 declared or caused to be declared, at the time of the publica- 
 tion of the banns, such publication becomes "absolutely void." 
 Where a licence is brought to the clergyman (however 
 ■wrongly obtained) he is not legally responsible. 
 
 In modern Prayer Books the Rubric respecting the publica- 
 tion of Banns is seldom printed correctly. About the year 
 1805 (the alteration having been resolved upon by them in 
 1797) the Delegates of the press at Oxford [see Bishop of 
 Exeter's Speech in Hansard, III. vol. Ixxviii. p. 21] caused it 
 to be altered in all the Oxford Prayer Books, so as to make it 
 direct that the banns shall be published after the Second 
 Le.ssou at Morning or the Second Lesson at Evening Prayer, 
 their object being to bring the Rubric into agreement with 
 26 Geo. II. c. 33, s. 1. But that statute only provided for 
 the publication to take place after the Second Lesson at 
 Eveniu" Prayer, in the absence of a Morning Service ; and, 
 according to the decision of Lord Mansfield and Baron Alder- 
 son, left the Rubric untouched. In Reg. v. Benson, 1856, 
 Sir Edward Alderson expressed a doubt whether the publica- 
 tion of Ijanns is valid under the Act of Parliament in question, 
 when it has taken place after the Second Lesson instead of 
 after the Nicene Creed. Tlie law, said the judge, had not 
 altered the injunction of the Rubric. As, chieHy through the 
 neglect of Bishops and Clergy in past times, Morning Service 
 was not always celebrated, " the statute enacted that in such 
 cases the irablication sliould be made in the Evening Service 
 after the Second Lesson." The Marriage Act of 1836 expressly 
 confirms " all the rules prescribed by the rubrick " in its first 
 clause.' 
 
 The limitation of the hours during which the celebration of 
 marriages may take place is partly to ensure puUicity.- So 
 in 1502 a priest was presented to the Arclideacon for marrying 
 a man and woman "in hora secunda post mediam noctem, 
 januis clausis ;" and in 1578 another was presented for marry- 
 ing in the afternoon. [Hale's Precedents, 247, 507.] But it 
 is conjectured with some reason that the practice of morning 
 iiuirriagcs necessarily arose from the OUice being follo\yed by 
 the Holy Communion. It is some confirmation of this that 
 the wedding breakfast is always eaten after the marriage, as 
 if in traditional though unintentional compliance with the 
 rule of not breaking tlic night's fast before Communion. 
 
 After the fornr of the Banns (which was inserted by him) 
 Bishop Cosiii proposed to print the following Rubrics, which 
 are written in the margin of his Durham Prayer Book :— 
 
 "IF The impediments of Marriage are Pre-contract, or a 
 suit depending thereupon, Consanguinity, or Affinity within 
 
 1 It has been douliteil whether banns published u]mn llolydays whieh 
 are not Sundays would bo ci>nKiilcrod legal, as llolydays are not mentioned, 
 while Sundays are, in the Marriage Act, 4 Geo. IV. c. 7li; but the later 
 Act seems to resolve the doubt, and the Latin Eubric shews tlic rationale. 
 
 * The provisions to seenve juiblicity were very stringent in the inediieval 
 Church of England. [Sec Johnson's Canons, ii. 64, 91.] 
 
 the degrees prohibited by the laws of God and this realm. 
 Sentence of divorce from a party yet living, ^^'ant of competent 
 years, Consent of parents in minors, and of Confirmation and 
 such like. 
 
 "IT And none shall be married till their Banns be thrice 
 thus published, unless a lawful dispensation to the contrary 
 be procured : neither shall any persons under the age of 
 twenty-one years complete be married without the express 
 consent of their parents or guardians. 
 
 "IT No Minister shall celebrate any Marriage but publicly 
 in the Parish Church or Chapel where one of the parties 
 dwelleth ; nor at other times than between the hours of eight 
 and twelve in the forenoon. 
 
 "IT And here is to be noted that by the Ecclesiastical Laws 
 of this Realm, there be some times in the year when Marriage 
 is not ordinarily solemnized. " ^ 
 
 The "times in the year" thus referred to by Cosin are 
 settled by Ecclesiastical custom of ancient standing, founded 
 on a law of the Primitive Church. 
 
 As early as the fourth eeutury the Council of Laodieea [circa 
 A.D. 365] forbade, by its fifty-second canon, the celebration of 
 marriages during Lent. Durandus states the times as from 
 Advent Sunday to the Epiiihany, from Septuagesima to the 
 Octave of Easter, the three weeks before the feast of St. John, 
 and from the first day of the Rogations to the Octave of Pente- 
 cost inclusive. [Durand. I. ix. 7.] The Manual of Salisbury 
 has a Rubric on the subject as follows : " IF Et sciendum est 
 quod licet oniui tempore possint contrahi spousalia, et etiam 
 matrimonium quod fit privatim solo consensu : tamen traditio 
 uxorum, et nuptiarum solenniitas certis temporibus fieri pro- 
 hibentur : videlicet ab adveutu Domini usque ad octavam 
 EpiphaniiB : et a Septuagesima usque ad octaxam Paschje : et 
 a Dominica ante Ascensionem Domini usque ad octavam Pente- 
 costes. In octava die tamen EpiphaniiS licite possunt nuptiai 
 celebrari : quia non invenitur prohibitum, quamvis in octavis 
 PaschiB hoc facere non liceat. Similiter in Dominica proxima 
 post festum Peutecostes licit celebrantur nuptise : quia dies 
 Pentecostes octavam diem non habet. " ■* After the Reformation 
 an entry of the prohibited times was often made in the Parish 
 Register ; and inquiries on the subject are found in some 
 Episcopal Visitation Articles. A Latin notice of this kind 
 appears in the register-book of Dymchurch, in Kent, dated 
 1030 ; a rhyming English one, of the same tenor, in that of 
 St. Mary, Beverley, dated November 25, 1641. In that of 
 ^\'imbish, in Essex, there is one dated 1666, of which the fol- 
 lowing is a copy : — ■ 
 
 "The Times when Marriages are not usually solemnized. 
 
 ( Advent Sunday ) i 8 dayes after Epiphany. 
 
 From '. Septuagesima > until < 8 dayes after Easter. 
 
 ( Rogation Sunday ) ( Trinity Sunday. " 
 
 A similar entry appears in the register-books of South 
 Benfleet, Essex, and of Hornby, in Yorkshire, and probably 
 of many other parishes ; and Sharpe, Archbisliop of York, in 
 a charge of 1750 names the prohibited times as then observed. 
 They will sometimes also be found mentioned in old Alma- 
 nacs, as if the practice still continued during the lafet century. 
 Although there is no modern canon of the Cluirch of England 
 respecting these prohibited times, the consentient testimony 
 of these various centuries will have great weight witli those 
 who would supply, by a voluntary obedience, the absence of 
 a compulsory law, when the mind of the Church appears to 
 be plain and clear. 
 
 § The Prohibited Degrees. 
 
 The rcftrictions which forbid the marriage of relatives 
 within certain degrees of consanguinity (or blood-relationship), 
 and of affinity (or relationship by marriage), are founded on 
 the Divine Law laid down for the Jews in Leviticus xviii. 
 
 Bel'ore the Reformation, the rule of the Church of England 
 was the same as that of the foreign Canon Law, which forbade 
 marriages within tlie fourth degree of consanguinity or afhnity. 
 
 After the Reformation had begun, an Act of Parliament was 
 passed [25 Ilen. MIL c. 22], forbidding marriages between 
 )iersons within certain degrees of rclationsliip therein S]ieci- 
 tied. This prohibition was re-cuacted by 28 Hen. ^ ill. c. 
 7. But a later one [32 Hen. VIII. c. 38], confirmed by 1 
 Eliz. c. 1, s. 3, h the existing authority on the subject, and 
 
 3 See note to Table of Vigils and Fasts, etc., for Cosin's list of these 
 times. 
 
 * There Is a much longer Rubric to the same effect in the Oido Sponsa- 
 liuni of the S?aruni Missal.
 
 448 
 
 an 3lntroouction to tU agarriagc ^eroicc. 
 
 it forbids marriage between any persons who are not "with- 
 out the Levitical degrees." 
 
 In explanation of this law, Archbishop Parker issued a 
 Table of forbidden Degrees in the j'ear 1563, and this was 
 adopted in the 99th Canon of 1603. The Table is constructed 
 in rather a cumbrous manner, Ijut the following is a summary 
 of its contents : — 
 
 1. Jtelatives Klwm a Man may not Morrii. 
 
 ^epmotUer } »' "'^ o™' " "'^ ^'''"'^ P="^'"*=' 
 
 /his Father, or Father-in-law. 
 
 t _ Uncle. 
 Widow of < — Brother. 
 
 ) _ Ron, or Stepson. 
 
 V — Nephew. 
 Aunt 1 
 
 Daughter, or ["f'>™'*''lf'"°""^^"f<'- 
 
 Niece / 
 
 Daughter or 1 j j^j ^j-^^j^ ^^.^^^^ cliildren. 
 
 Stepdaughter ) ' 
 
 2. Fichitives whom a IVornan may not Marry. 
 
 Father, or 
 Stepfather 
 
 Widower of 
 
 Uncle 
 Brother 
 Son, or 
 Nephew 
 Son, or 
 Stepson 
 
 of her o^vn, or of her husband's, parents. 
 
 \ 
 \ 
 
 f\\ev Mother, or her Mother-in-law. 
 I — Aunt. 
 -( — Sister. 
 
 I — Daughter, or Stepdaughter. 
 V — Niece. 
 
 of herself, or of her husband. 
 
 I 
 ) 
 
 I of her own, or of her husband's, children. 
 
 These prohiliitions are founded upon the two principles that 
 [1] the relationships forbidden by God in the case of either 
 sex are equally forbidden to the other sex ; and that [2] the 
 husband and wife being one flesh, relationships by marriage 
 become, to either of them, blood-relationships. These prin- 
 ciples have been uniformly adopted in all judicial decisions on 
 the subject. 
 
 u
 
 THE FORM OF 
 
 SOLEMNIZATION OF MATRIMONY 
 
 « Ordo ad Faciendum Sponsalia. 
 
 " First the Banns of all that are to be married together 
 must be published in the Church three several 
 Sundays, or Holydays, in the time of Divine 
 Service, immediately before the sentences for the 
 Offertory, the Curate saying after the accustomed 
 manner, 
 
 I 
 
 PUBLISH the Banns of Marriage between 
 
 M. of and N. of . If any of you 
 
 know cause, or just impediment, why these two 
 persons should not be joined together in holy 
 matrimony, ye are to declare it. This is the first 
 [second, or third] time of asking. 
 
 H And if the persons that are to be married dwell in 
 divers Parishes, tlie Banns must be asked in both 
 Parishes ; and the Curate of the one Parish shall 
 not solemnize Matrimony betwixt them, without 
 a ■■ Certificate of the Banns being thrice asked, 
 from the Curate of the other Parish. 
 
 IT At the day and time appointed for solemnization of 
 Matrimony, the persons to be married shall come 
 into the Body of the Church with their Friends 
 and Neighbours : and there standing together, 
 
 r For the Snrum 
 form of Certificate, 
 Sft Maskell's 
 
 ,1/. R. iii. 376. 
 
 lur . . . tccUsia. 
 Stet atttetn viy a 
 iinistris niitiieris, 
 tntilier (lutein a 
 dexlris z'lri, (oratn 
 Pres^yleroamicCu, 
 alptt, fanotte, et 
 slola revestilo. '^. 
 [Hen DE R SON'S 
 yofk Matt, p. 
 ■■5*-l 
 
 * Non fidabit Sacerdos nee consentiet ad rulationeni inter 
 virum et muliereni ante tertium edictum banno- 
 mm. Debet enim sacerdos banna in facie ecclesise 
 infra missarum solemnia cum major populi adfuerit 
 multitudo, per tres dies solemnes et disjunctas, 
 interrogare : ita ut inter unumquemque diem 
 solemnem cadat ad minus una dies ferialis . . . 
 et si contraheutes diversarum sint parochiarum, 
 tunc in utraque ecclesiie parochiarum illarum sunt 
 banna interroganda . . . 
 
 "■ In primis statuantur vir et niulier ante ostium 
 ecclesife coram Deo, sacerdote, et populo, vir a 
 dextris mulieris, et mulier a sinistris viri. 
 
 THE FORM OF SOLEMNIZATION OF MATRIMONY. 
 
 into the Body of the Cliiirch . . . ami there stmidinr/] The 
 ancient Rubric, as will be seen above, required tliis part of 
 the Office to be said ante ostimn ecclesiie. This seems to 
 mean the same as the ad valvas eceksice of the first Rubric in 
 the Office for making a Catechumen. [See Holy Baptism. ] Tlie 
 porch was probably intended in both cases, not the exterior 
 of tlie Church. 
 
 " .she was a worthy woman all her live, 
 Housbondes at ye chirche (lore had she had five." 
 
 Chaucer's tVife 0/ Hath, Prol. 1 461. 
 
 It is clearly from tlie ancient Rubric tli.-it the English one is 
 derived; audit is also equally clear that "the Body of the 
 Church " means some portion of the Nave. Of this practice 
 it is difficult to find any explanation, unless it be that the 
 betrothal anciently took place some time previously to the 
 marriage, and tliat the latter only was .associated witli the 
 Holy Communion. This was the opinion of the Bishops at 
 the .Savoy Conference ; for when the Puritans objected to the 
 " change of place and posture mentioned in these two Rubrics," 
 the Bishops replied, " They go to the Lord's T.able because the 
 Communion is to follow." [Cardw. Con/. 'MM.] Whatever uuiy 
 have been the origin of the custom, it is undoubtedly enjoined 
 by the present Rubric, and the Ruljric lias been so carried out in 
 many churches down to our own time. In Bishop Wren's 
 *' orders and directions for the diocese of Norwich," the ninth 
 Injunction directs th,at immediately after the " close of the 
 first service," the "marriage (if there be any) be begun in the 
 body of the Church and finished at the talilo ;" and the 
 eleventh orders " tliat they go up to the holy table at 
 marriages at such time thereof as the Rubric .«> 1 directeth." 
 [Cardw. Doc. Ann. ii. 203, 204.] At Broadwater, in .Sussex, 
 the custom was found existing in 1800 by a new Rector, who 
 continued it for the fifty years of his ministry there. It has 
 also continued to the present day in some Yorkshire, Lincoln- 
 shire, and Somersetshire churches, and doubtless in many 
 
 others elsewhere. In our modern churches the open space in 
 front of the Choir screen seems to be the most proper place 
 for tlie first part of the Service ; although, of course, any 
 other and more convenient part of the nave would equally 
 suit the words of the Rubric' 
 
 toitli their Friends and Neighhonrs] Marriages are always 
 1 
 
 1 A record of a marriage at the Choir door, which took place about 1450, 
 has been handed down to u.s in the Plumpton Correnpomkuce ; and it con- 
 tains so much interesting illustration of the custom of the time that it is 
 here given at length ; — 
 
 " Richard Clerk, parish clerk of Knareshurgli, Yorkshire, of the age of 
 fifty years and more, deposed, that he had kiuiwn Sir William Piompton 
 for fifty years and more, and Joan Wintriiigham fi-om the time of lier birth 
 — that on a certain friday, which exactly he does nut remember, between 
 the feasts of Easter and Pentecost, about twenty-one years ago, in the 
 }>ai'ish church of Knarcsburgh, was solcmpnized a marriage between the said 
 Sir William and J<ian — that at that time he was, as now, i»arisli clerk of 
 Knarcsburgh, and was present on this ()ccasion — that the preceedin^' night 
 John Brown, then perpetual Vicar of Knarcsburgh, sent wnrd to the 
 deponent that Sir William Piompton intended to marry Jnan Wintringham 
 on tlie morrow, she then sojourning with Alice Wintringham her mother 
 in Knaresburg, and therefore he hade him wait on him very early the next 
 morning and open the doors of the church for him, and so he did — and 
 very early in the morning of the saul l'riil;iy came the sai<l Sir William and 
 Joan to the parisli church of Knaresl.ingli, and they standing at the door 
 of the chancel of the saiti church w itliin llie said church, the aforesaid John 
 Brown came from the high altar in his vestments and solemi.nized marriage 
 between them in the presence of the deponent, the said sir William taking 
 the said Joan witli his right hand and repeating after the Vicar, Here J 
 take the Jhennett to my veiUled wife to hold and to have, atl lietl ami att boj-rf, 
 for furcr or lather, for better for worse, in sicknesnc and in hele, to dedc ns 
 depart, and thereto I plight the my trovth, an(\ the said Joan making like 
 resjionse incessantly to the said Sir William,— that the Vicar, having con- 
 cluded the ceremony in the usual form, saiti the mass of the Holy Trinity 
 in a low voice in the hearing of the de]u)nent- that there were present at 
 the marriage the said Vicar, the contracting parties, Alice Wintringham, 
 mother of the bride, Thomas Knarcsburgh of Knaresburgh, Kichard Ask- 
 ham of Kirkdigliton, Kichard Exilby of Knaresburgh, and Jidin Croft, his 
 fellow-witness, and no more — and immediately after the marriage the said 
 Sir William earnestly entreated those present to keej) the matter secret, 
 untiU he chose to have it made known— and f\irther, that Sir William was 
 clad in a garment of green checkery, and Joan in one of a red colour." 
 [Plumpton Corresp. p. Ixxvi, Camden Socf 
 
 2 F
 
 450 
 
 Solemnisation of c^atrimonp. 
 
 the Man ou the right hand, and the Woman on 
 the left, the Priest shall say, 
 
 DEARLY beloved, we are gathered together 
 here in the sight of God, and in the face 
 of this congregation, to join together this man 
 and this woman in holy Matrimony ; which is an 
 honourable estate, instituted of God in the time 
 of man's innocency, signifying unto us the mys- 
 tical union that is betwixt Christ and His 
 Church ; which holy estate Christ adorned and 
 beautified with His presence, and first miracle 
 that He wrought, in Cana of Galilee; and is 
 commended of Saint Paul to be honourable among 
 all men : and therefore is not by any to be enter- 
 prised, nor taken in hand, unadvisedly, lightly, 
 or wantonly, to satisfy men's carnal lusts and 
 appetites, like brute beasts that have no under- 
 standing ; but reverently, discreetly, advisedly, 
 soberly, and in the fear of God ; duly considering 
 the causes for which matrimony was ordained. 
 
 First, It was ordained for the procreation of 
 children, to be brought up in the fear and nurture 
 of the Lord, and to the praise of His holy Name. 
 
 Secondly, It was ordained for a remedy against 
 sin, and to avoid fornication ; that sucli persons 
 as have not the gift of continency might marry, 
 and keep themselves undefiled members of 
 Christ's bodj-. 
 
 Thirdly, It was ordained for the mutual society, 
 help, and comfort, that the one ought to have of 
 the other, both in prosperity and adversity. Into 
 which holy state these two persons present come 
 now to be joined. Therefore if any man can shew 
 any just cause, why they may not lawfully be 
 
 « Sar. [From a 
 Mrinual belorikiin^ 
 to Charford. a cha- 
 
 11 Tunc interroget sacerdos banua dicens in lingua 
 materna sub hac forma, 
 
 " TO breyren & sustren her we beon comyn to 
 -L^ gedre I ye worsschip of god &- his holy 
 ffant5?[ifrn"l4ol: I seintes i ye face of holy chirche to joynen to gedre 
 yuse tweyne bodyes yat heynforward yei beon 
 body 1 ye beleue & in ye lawe of god forte 
 deserven evelastynge lyf. Wat so yei hau don 
 here byfore. Wherfore i charge zou on holy 
 chirche by half alle y' here bes yat zif eni mon 
 or woman knowen eny obstacle puei or apert 
 why y' yey lawefuUy mowe nozt come to ged'' in 
 ye sacrament of holy churche sey ey now or neu 
 more. 
 
 * "TO bretheren we are comen here before God and 
 -L^ his angels, and all his halowes, In the face 
 and presence of our moder holy Chyrche, for to 
 couple and to knyt these two bodyes togyder : 
 that is to saye, of this man and of this woman. 
 That they be from this tyme fcirthe, but one body 
 and two soules in the fayth and lawe of God and 
 holy Chyrche : For to deserue euerlastyng Lyfe, 
 what someuer that they haue done here before. 
 ... I charge you on Goddes behalfe and holy 
 Chirche, that if there be any of you that can say 
 any thynge why these two may not be lawfully 
 wedded togyder at this tyme, say it nowe, outher 
 pryuely or appertly, in helpynge of your soules 
 and theirs bothe. 
 
 Sar. Harl. MS. 
 8;?- §• similar. 
 
 ^~r WARNE you alle that yf there bee any of 
 -L you whych wost owht by thys man and thys 
 
 supposed to be celebrated in the face of the Church, and both 
 the civil and the ecclesiastical laws have alway.s been severe in 
 reprobating anything like secrecy in tlie performance of the 
 rite. Tlie sixty-second Canon even directs that the marriage 
 shall take place in time of Divine Service, and an extract 
 given above from Bishop Wren's Injunctions shews that such 
 was the practice in his time. Tlie words " in the face of this 
 congregation " seem to signify the intention of the Prayer 
 Book in 1661 to be the same as that of the Canon in 16'03. 
 By the Marriage Act witnesses are rerjuired to be present, 
 and to sign the register ; and although it is not expressly 
 ordered that these shall be friends of tlie bridegroom or bride, 
 it is certainly more conformable to tlie spirit of the enact- 
 ment as well as to that of the Cluirch that they should be so 
 rather than strangers, or than the parisli clerk and sexton 
 impressed sicca pede for the purpose. 
 
 the Mini on the riijht hand] The custom is to read this portion 
 of the Rubric iwhich was added l)y Bishop Cosin) in the sense 
 of the ancient one from the Sarum and the York Manuals 
 which is placed by its side. But the Hereford Rubric reverses 
 the position, as is sliewn above, placing the man on tlie 
 woman's left liand and the woman ou the man's right hand. 
 It would be in conformity with ritual haliit to suppose th.at 
 "on the right hand" means on the right hand of the priest, 
 as he faces the man and woman. This was tlie Jewish custom, 
 which may reasonably be supposed to have been followed by 
 the early Christians ; and it may also be remarked that the 
 north side of the Church is that whicli is appropriated to tlie 
 men when the sexes are divided. Sucli a position would 
 receive a significant meaning from the beautiful Marriage 
 Psalm of Solomon, "Upon thy right hand did stand the 
 Queen in a vesture of gold " [Ps. xlv. 10] : for. as the selection 
 of this psalm for Christmas Day sliews, these words are 
 written prophetically of " the mystical union betwixt Christ 
 and His Church, " which is "signified" by holy matrimony. 
 
 It is wortliy of notice that in the later part of the ancient 
 Sarum Service there is a Rubric directing that "when the 
 prayers are ended and all have gone into the presbytery, that 
 is, to the south side of the Church between the Choir and the 
 Altar, the luoman being placed on tlie right hand of tlie man, 
 
 that is, between him and the Altar," the Service for the Holy 
 Communion sliall commence. After whicli the bride and 
 bridegroom are to kneel in front of the altar in the same order 
 while tlie pall is held over them, and also during their com- 
 munion. 
 
 It must be said, however, in support of the received custom, 
 that where ancient effigies of man and wife lie side by side on 
 a tomb, the wife is on the left hand of her husband. So also 
 the bodies of an Earl and Countess of Gloucester were recently 
 found lying under their effigies in Tew kesbury Abbey. [Comp. 
 Cant. ii. 6.] 
 
 the Priest shall saijl The ancient rule of the Church was 
 that marriages should be celebrated " per presbyternm Sanctis 
 ordinibus constitutum : " no change was made in this rule at 
 the Reformation or subsequently, and there is not a shadow 
 of authority for the celebration of the rite of marriage by 
 Deacons. Chief-Justice Tindal gave his opinion, and that of 
 his brother judges, before the House of Lords on July 7, 1843, 
 that it was the rule of the Church of England to require the 
 ceremony to be performed by a priest. From an ecclesiastical 
 point of view it must be remembered that [1] Tlie Marriage 
 Office is especially one of Benediction ; that [2] Benedictions 
 are beyond the power of a deacon ; that [3] The Rubrics 
 tlirougliout contemplate the Minister of the OtHce as a Priest ; 
 and that [4] Jfo autliority to celebrate marriages is given, 
 either in words or by implication, to the Deacon at his 
 ordination or at any other time. The duty of celebrating 
 marriages ought not to be imposed upon Curates iu their 
 diaconate by their Rectors ; and the laity should insist 
 strongly upon being married by Priests, remembering that 
 their marriages cannot receive the fulness of Benediction 
 which the Church has provided for them in tlie Office except 
 from a Priest or a Bishop. 
 
 This Exhortation seems to have been condensed from the 
 article on "The Sacrament of Matrimony" in the Institution 
 of a Christian Man, a work which was printed by authority, 
 having been compiled by a large Commissiou of Bisliops and 
 Clergy in the year 1537. [Lloyd's Formul. of Faith, p. 82.] 
 But "the causes for wdiich matrimony was ordained are also 
 set out by the mediaeval Canonist Lyndwood, who writes,
 
 Solemnisation of a^atrimonp. 
 
 451 
 
 joined together, let him now speak, or else here 
 after for ever hold his peace. 
 
 IT Aud also, speaking unto the persons that shall 
 be married, he sliall say. 
 
 I REQUIRE and charge you both, (as ye will 
 answer at the dreadful day uf judgement 
 when the secrets of all hearts sliall be disclosed,) 
 that if either of you know any impediment, why 
 ye may not be lawfully joined together in matri- 
 mony, ye do now confess it. For be ye well 
 assured, that so many as are coupled together 
 otherwise than God's Word doth allow are not 
 joined together by God ; neither is their matri- 
 mony lawful. 
 
 H At which day of Marriage, if any man do allege and 
 declare any impediment, why they may not be 
 coupled together in matrimony, by (iod's Law, or 
 the Laws of this Realm ; aud will be bound, and 
 sufficient sureties with him, to the parties ; or else 
 put in a Caution (to the full value of such charges 
 as the persons to be married do thereby sustain) 
 to prove his allegation ; then the solemnization 
 must be deferred, until such time as the truth be 
 tried. 
 
 IT If no imnediment be alleged, then shall the Cui'ate 
 say unto the man, 
 
 iV. \ \ TILT thou have this woman to thy 
 VV wedded wife, to live together after 
 God's ordinance in the holy estate of matrimony] 
 Wilt thou love her, comfort her, honour, and 
 keep her in sickness and in health ; and, forsak- 
 ing all other, keep thee only unto her, so long as 
 ye both shall live ? 
 
 " Sat. 
 
 * ». 
 
 <: Sav. 
 
 tib hac forma. 
 
 woman where fore they won nat lawfully kome 
 to gedyr, knowleche ye hyt here now or never. 
 
 ? " Eadem admonitio Hat ad virum et ad mulierem, ut 
 si quid ab illis occulte actum fuerit, vel si quid 
 devoverint, vel alio modo de se noverint quare 
 legitime contrahcre non possint : tunc contitean- 
 tur. 
 
 */\LSO I charge you both, and eyther be your 
 -^^ selfe, as ye wyll answer before God at the 
 day of dome, that yf there be any thynge done 
 pryuely or openly, betwene your selfe : or that 
 ye knowe any lawfuU lettyng why that ye may 
 not be wedded togyther at thys time : Say it 
 nowe, or we do any more to this mater. 
 
 IT *■ Si vero aliquis impedimentum aliquod proponere 
 voluerit : et ad hoc probandum cautionem pr^sti- 
 terit : differantur sponsalia quousque rei Veritas 
 cognoscatur. Si vero nulhis impedimentum pro- 
 ponere voluerit : interroget sacerdos dotem mu- 
 lieris . . . 
 
 IT '' Postea dicat sacerdos ad virum cnnctis audientibus 
 in lingua materna sic' 
 
 iV.'YT'IS habere hanc mulierem in .sponsam, et 
 V earn diligere : lionorare : tenere : et 
 custodire sanam et infirmam, sicut sponsus debet 
 sponsam : et onmes alias propter earn dimittere, 
 et illi soli adhajrere quamdiu vita utriusque ves- 
 trum duraverit % 
 
 "... duK principales causfe quare contrahitur Matrimonium : 
 
 una est susceptio sobolis, alia est vitatio fornicationis. Second- 
 aria; causaj sunt personarum conjuuetio," etc. [Lyndw. lib. 
 iv. tit. iii.]. 
 
 /i/r hrtiU heasls thai have no under Ktamlinij] These un- 
 necessarily coarse words were erased by Cosiu in his revised 
 Prayer Book. He also reinserted from tlic book of 1.549 the 
 words "that such as be married may live chastely in matri- 
 mony " before "keejj themselves," etc., at tlie end of the 
 third paragraph. 
 
 Therefore if ain/ man cm sheto any just cf/H.fc] These ancient 
 wcirds are equivalent (as tlie next Ruljric but one sliews) t<i a 
 fourth pulUication of B.anns. They are exactly analogous to 
 the admonition of the Bishup to the people at the Ordin.aticm 
 of T)e,-vciins and Priests, aud to a similar one used at the Cim- 
 linnatiiin of Bishops. As will be seen above, the Address is 
 substantially th.at which was used in the Prc-Reformation 
 Church ; but the more homiletic form of it .appears to have 
 been imitated from Archbishop Hermann's book. 
 
 / reijiiire ami charr/e you Imth] This Last and solemn appeal 
 to the consciences of the persons to be married shews how 
 great care has always been taken by the Church to prevent 
 iniproiicr marriages. Wliat are impediments to marriage is 
 shewn in the proposed Rubrics of Bishop Cosiu on a preceding 
 page. 
 
 if any man do allege and declare any imjmliment] This is 
 a very difficult Rubric, and does not seem ever to have 
 received a judicial interpret.ation. On the one hand, it 
 appears to stop the marri.-ige only in case the ol)jector submits 
 to "bo bound, and sulhcient sureties witli him, to the 
 parties ; or else to put in a caution," etc. On the other, the 
 mere fact of a real impediment alle;;cil by any apparently 
 trustworthy person seems to put it out of tlie ]»f)\\'er (if the 
 Clergym.an to proceed with the marriage (whether the ob- 
 jector oilers security or not) until a legal investigation has 
 taken place. Impediments have been alleged at this part of 
 the Service, and the marriage has been stopped in consequence 
 
 without any other formality ; but such a proceeding does not 
 seem to meet the requirement of the Rubric, nor to be just to 
 the persons desiring to be married. 
 
 § The Mutual Consent. 
 
 Although this ceremony may appear to be a mere formality, 
 since it is very improbal)le tli.at persons will appear before the 
 Clergyman for the purpose of being married unlesSjthcy have 
 previously come to a decision and agreement on the subject, 
 yet it is a formality respecting which the Church has always 
 been strict ; and in the civil contracts •« hich have been 
 adopted under modern legislation equal strictness has been 
 observed. In point of fact, forceel nuiri'iages have not unfre- 
 quently taken place, and tliey are as alien to the spirit in 
 which Holy Matrimony is regarded by the Church as the 
 worst clandestine nuirriages are. At the last moment, there- 
 fore, before the irrevocable steji is taken, and the indissoluble 
 bond tied, each of the two jiersons to be married is required 
 to declare before (iod and the Church that the marriage takes 
 place with their own free will ami consent. This declaration 
 is also worded in sucli a manner as to constitute a promise in 
 respect to the duties of the married state ; and although no 
 solemn .adjuration is annexed to this promise, as in tlic Invoca- 
 tion of the Blessed Trinity afterwards, yet the simple "I will," 
 given under such circumstances, nnist be taken to have the 
 force of a vow as well as that <if an assent and consent to the 
 terms of the marriage covenant as set fortli by the Church. 
 
 The above English forms of the consent are given from a 
 Siilisbury Ordinalc iu the British Museum. The following are 
 from the York Manual : — 
 
 " X. Wilt tjiou liaue this woman to thy wyfe : and loue her 
 and kepe her in syknes and in hclthe, and in all otlicr degrese 
 be to her as a husb.ande sholdo be to his wyfe, .and all other 
 forsake for her : and holde thee only to lier, to thy lyues 
 ende ? Hespomleat vir hoc moilo : I wyll. 
 
 '•A'. Wylt thou have this man to thy husbande, and to 
 be buxum to him, serue him and kepe him in sykencs aud in
 
 452 
 
 Solemnisation of ^atrimonp. 
 
 IT The man sliall answer, 
 I wilL 
 
 II Then sliall the Priest say unto the woman, 
 N. \ \TILT thou have this man to thy wedded 
 
 VV husband, to live together after God's 
 ordinance in the holy estate of matrimony '! Wilt 
 thou obey him, and serve him, love, honour, and 
 keep him in sickness and in health ; and, forsak- 
 ing all other, keep thee only unto him, so long as 
 ye both shall live 1 
 
 IT The woman shall answer, 
 I will. 
 
 IT Then shall the Minister say, 
 
 Who giveth this woman to be married to this 
 man? 
 
 "Sar. 
 873- 
 
 d Tlrcse four words 
 are all found in an 
 injunction given to 
 parishioners in a 
 form for Collation 
 to a Benefice. A.D. 
 1139 — 1162 : " Ut 
 predictum Ed- 
 mundum Presbjr. 
 terum vestruin dili- 
 gatis.honoratis.ser. 
 viatis. obediatis 
 . . ." [KENNETl's 
 C<r Jtf 0/ Intpropr. . 
 App- IV.) 
 
 c Harl. MS. 873. 
 
 rfg. 
 
 < Sar. MS. Eibi. 
 Kti:. 2. a. xxt.. A.D. 
 1408. 
 
 "iV. TTTYLT thou have thys woman to thy 
 V V weddyd wyf and her loue honour holde 
 and kepe heyl and syke as a housbonde owyth to 
 kepe hys wyf and all otht.-r for her to lete and 
 holde the only to her as long as your eyther lyf 
 lastyth 1 
 
 IT Respondeat vir. 
 Volo. 
 
 IT Item dicat sacertlos ad mulierem hoc modo. 
 i\^."Y7'IS habere hunc virum in sponsum et ei 
 V obedire et servire : et eum diligere, 
 honorare,' accustodire sanum et infirmum sicut 
 sponsa debet sponsum : et omnes alios propter 
 eum dimittere, et illi soli adhserere quamdiu vita 
 utriusque vestrum duraverit ? 
 
 "iY. \ XTYLT thou have thys man unto thy 
 V V housbonde and obeye to hym and 
 serve and hym to love and honour and kepe heil 
 and syke as a wyf owyth to do the housbonde 
 and to lete alle other men for hym and holde 
 the only to hym whylys your eyther lyf lasteth? 
 
 II '^ Respondeat mulier hoc modo. 
 I wyll. 
 
 •Deinde Sacerdos. 
 Who sclial 3eve yis woman ? 
 ■^ Who gyues me this wyfe 1 
 
 helthe : And in all other degrese be vnto hym as a wyfe 
 should be to hir luisljande, and all otlier to forsake for hym : 
 and holde thee only to hym to thy lyues ende? Respondeat 
 mulier hoc modo : I wyll." 
 
 § The Betrothal. 
 
 That espousal which used, in very ancient times, to take 
 place some weeks or months before the marriage, and which 
 constituted a formal religious recognition of what is now 
 called an "engagement," is represented in our present Office 
 by the previous words of consent, which were called a con- 
 tract " de futuro." Even when they were thus used, a con- 
 tract "per verba de pr^senti " was also made ; but the two 
 contracts have long been habitually placed together by the 
 Church as is now the case ; ^ and the Betrothal more pro- 
 perly consists of tliis part of the ceremony in wliich the hands 
 are joined, and each gives their trotli or promise of fidelity 
 (wliich is the marriage vow) to the other. 
 
 Tlie present words of betrothal are substantially identical 
 with those which have been used in England from ancient 
 times. Three variations are here printed ; whicli, with that 
 given above, will fully illustrate the language in which they 
 were spoken from about the thirteenth to the sixteenth 
 century. 
 
 Salisbury Use. Yorh Use. 
 
 I K. take the X. Here I tak tlie N. 
 
 to my weddyd wyf to my wedded wyff 
 
 to haue and to holde to holde and to have 
 
 fro thys day waf<pr att bed and att 
 
 Hereford Use. 
 
 I, iV\,underfynge 
 the, N., for my 
 wedded wyf, for 
 betere for worse. 
 
 1 Yet there is evidi-nce of separate espousals having been made as late as 
 the time of Charles 1. For in the Parish Register of Boughton Monchel- 
 sea, in Kent, is the following entry: "Miehaelis. 1630. Sponsalia inter 
 Gulielm. Maddox et Elizabeth Grimestoiie in debit' juris fonna transacta, 
 10 die Januarii." Two years and three-qu.irters afterwards comes the entry 
 of the m.arriage : " Micliaelis. 1G3;1. Niiptiie inter Gulielnm Maddo.x et 
 Elizabetha Grimestone, ultimo Octobris." [Burns' Hist, of Fleet Mm-- 
 riages, p. '2.] The ancient oath of espousals was administered in this form : 
 "You swear by God and His holy saints herein, and by all the saints in 
 Paradise, that you will take this woman, whose name is ^V., to wife.witliin 
 forty days, if Holy Church will permit." The hands of the man and 
 woman being then .joined together by the priest, he also said, *' And thus 
 ye alfiaiice yourselves," to whicli they made an affirmative reply, an 
 exhoitatioa concluding the ceremony. 
 
 beter, for worse, for 
 rycher, for porer ; 
 in sykenesse and in 
 helthe, tyl deth us 
 departe - yf holy 
 chyrch wol it or- 
 deyne and ther to 
 I plycht the my 
 trouth.^ 
 
 I N. take the N. 
 to my weddyd hus- 
 bonde to haue and 
 to holde fro ^ thys 
 day for bether, for 
 wurs, for richer, for 
 porer, in sykenesse 
 and hin elthe to be 
 honour .and buxum^ 
 in bed and at bort : 
 tyll deth us departe 
 yf holy chyrche wol 
 itordeyne: audther 
 to I plyche te my 
 throute. 
 
 horde for fairer for 
 laither,^ for better 
 for wars, in sikness 
 andin heile till dethe 
 us depart and there- 
 to plyght I the my 
 trough. 
 
 Here I tak the N. 
 to my wedded hous- 
 band to hold and to 
 have att bed and att 
 horde for fairer for 
 laither, for better 
 for wars, in sikeness 
 and in heile till dethe 
 us depart and there- 
 to I plyght the my 
 trough. 
 
 tor richer for porer, 
 yn sekenes and in 
 helthe tyl deth us 
 departe, as holy 
 church hath or- 
 deyned, and therto 
 y pli?th the my 
 trowthe. 
 
 I, N., underfynge 
 the N., for my wed- 
 ded housband, for 
 better, for worse, for 
 richer, for porer, yn 
 sekenes and in 
 helthe, to be buxom 
 to the tyl deth us 
 departe, as holy 
 church hath or- 
 deyned, and tharto 
 y plijt the my 
 trowthe. 
 
 - " Depart " is sound English for " part asunder," wliich was altered to 
 "do part" in ItiGl, at the pressing request of the Turitans, who knew as 
 little of the history of their national language as they did of that of their 
 national Church. " And yt is also departed in two." [Mirror of Our Lady, 
 p. 1V4.] 
 
 3 " Troth," or " Trouth," is commonly identified with "ti-uth ;" but this 
 is an error, the meaning of the word being " fidelity," or " allegiance." To 
 "give troth" is equivalent to "fidem dare." 
 
 * "Laitiier:" this is the old comparative degree of "loath," as in "Ihe 
 am him the lathere." [L.4Zamon's Bmt. i. 37.] The word " fouler " is used 
 in some Salisbui-y Manuals : and each, of course, expresses the idea of 
 " less fair," or " less pleasing." 
 
 6 This is a conjectural emendation. The word is "for" in two copies. 
 
 c "Honour and buxum" are the representatives of " Bonnaire," gentle 
 (as in debonair), and " Boughsonie," obedient. Some Manuals added "in 
 all lawful places." In the Golden Litany printed by Maskell [Mvn. Rit. 
 ii. 245] one of the petitions is, " By Thy infinite buxoinnes : have mercy on 
 us." In the Promptorium Farvvloruni the two equivalents T/wmi/jVai and 
 Obedientia ai*e gi^'en under the word Bnxumnesse. Another illustration 
 may be given from Fuller, who gives a form of abjuration, of the date 1395,
 
 ^olcmni5ation of Qgatrimonp. 
 
 453 
 
 IT Then shall they give tlieir troth to each other in 
 this manner. 
 
 IT The Minister, receiving the woman at her father's 
 or friend's hands, shall cause the man with his 
 right hand to take the woman by her right hand, 
 and to say after him as followeth, 
 
 I if. take thee iV. to my wedded wife, to have 
 and to hold from this day forward, for better 
 for worse, for richer for poorer, in sickness and 
 in health, to love and to cherish, till death us do 
 part, according to God's holy ordinance ; and 
 thereto I plight thee my troth. 
 
 IT Then shall they loose their hands ; and the woman, 
 with her right hand taking the man by his right 
 hand, shall likewise say after the Minister, 
 
 IiV. take thee ^V. to my wedded husband, to 
 have and to hold from this day forward, for 
 better for worse, for richer for poorer, in sickness 
 and in health, to love, cherish, and to obey, till 
 death us do part, according to God's holy ordi- 
 nance ; And thereto I give thee my troth. 
 
 IT Then shall they again loose their hands, and the 
 man shall give unto the woman a ring, laying the 
 same upon the book, with the accustomed duty to 
 the Priest and Clerk. And the Priest taking tlie 
 ring, shall deliver it unto the man, to put it upon 
 the fourth finger of the woman's left hand. And 
 the man holding the ring there, and taught by 
 the Priest, shall say, 
 
 "TT7"ITH this ring I thee wed, with my body 
 VV I thee worship, and with all my worldly 
 
 H " Deinde detur femina a patre suo, vel ab amicis ejus : 
 quod si puella sit discoopertam habeat manum : 
 si vidua tectam : quam vir recipiat in Dei fide et 
 sua servandam, sicut vovit coram sacerdote, et 
 teneitt earn per manum dextram in manu sua 
 dextra, et sic det fidem mulieri per verba de 
 pr^Tsenti, ita dicens docente sacerdote. 
 
 * T iV. take the ^Y. to my wedded wyf to haue 
 -L and to holde fro this day f orwarde for better : 
 for wors : for richere : for poorer [for fairer for 
 fowler. Harl. J/.s'.] : in sykenesse and in hele : 
 tyl dethe vs departe if holy chyrche it woU 
 ordeyne, and therto I plight the my trouthe. 
 
 Manum retrahendo. 
 
 Deinde dicat niulier docente sacerdote. 
 ' ~r iV. take the X. to my wedded housbonder to 
 J- haue and to holde fro this day forwarde for 
 better : for wors : for richer : for poorer : in syke- 
 nesse and in hele : to be bonere and buxum in 
 bedde and at the borde tyll dethe vs dejiarthe if 
 holy chyrche it wol ordeyne and therto I plight 
 the my trouthe. 
 
 »■ Manum retrahendo. 
 Deinde ponat vir aurum : argentum : et annulum 
 super scutum vel libruni : . . . tunc . . . accipiens 
 sacerdos annulum tradat ipsum viro : quern vir 
 accipiat manu sua dextera cum tribus principalio- 
 ribus digitis, et manu sua sinistra teneus dexteram 
 sponsaj docente sacerdote dicat, 
 
 ' "VXTITH this rynge I the wed, and this gold 
 V V and siluer I the geue, and with my body 
 
 The words, and the accompanying ceremony, which are 
 thus handed down to us from the ancient Church of Kngland, 
 have a very striking Christian significance. In the ceremony 
 of betrotlial it will be observed that woman is recognized 
 throughout as still subject to the law of dependence under 
 which she was originally placed by the Creator. As soon as 
 the mutual consent of both tlie man and tlie woman has been 
 solemnly given in the face of God and the Church, the minister 
 of the Office is directed to ask, " \\'ho giveth this woman to 
 be married to this man ? " Then she is given up from one 
 state of dependence to anotlier, through the intermediate 
 agency of the Church; "the minister receiving the woman 
 at her father's or friend's hands" (to signify that her father's 
 authority over her is returned into the hands of God, Who 
 gave it), and delivering her into the hands of the man in 
 token that he receives her from God, Who alone can give a 
 husband authority over liis wife. The quaint but venerable 
 and touching words with which the two "give their troth to 
 e.ach other" express again and in a still more comprehensive 
 form the obligations of the married state which were pre- 
 viously declared in the words of mutual consent. Each pro- 
 mises an undivided allegiance to the other, until the death of 
 one or the other shall part them asunder ; God joining them 
 together, and His Providential dispensation alone having 
 power to separate them. On both sides a promise is given of 
 love and support uiuler all the circumstances of life, prosperous 
 or adverse. Tlie duties of sup)iort, shelter, and comfort, 
 which ordinarily devolve upon the husband chieliy, may, 
 under some circumstances (tliough they rarely arise), fall 
 chiefly njion the wife ; and if by sickness ami infirmity he is 
 unable to fulfil tliem towards her, he has a claim u|)on her, 
 l)y these words, that she shall perform them towards him. 
 Under any circumstances each promises to be a stay to the 
 other, .according to their respective positions and capacities, 
 on their way through life. In the marriage vow of the 
 woman the modern plirase "to oliey " is substituted for the 
 obsolete one "to be bnxom," wliich had the .same meaning. 
 It implies that although the woman's dependence on and 
 obedience to her father has been given up by him into God's 
 hands, it is only tliat it may be given over to lier liusband. 
 Since it pleased our Blessed Lord to make woman the instru- 
 
 from the Tower rnlls, in wliicli arc the words, " And also I sh.ill be buxum 
 to the laws of lioly chyrche and to yhoweasniynarchbishoii. and toniynoyer 
 ordinaires and curates." [Flller's Ch, Hist. i. 400, ed. 1837.] 
 
 ment of His Incarnation, her condition has been far more 
 honourable than it was before ; but part of that honour is 
 that "the husband is the head of the wife, even as Christ 
 is the Head of the Church." Natural instinct, good sense, 
 nmtual love, and, above all, religious feeling, will always 
 enable the wife to discern how far she is bound to obej', and 
 the husband how far it is his duty to rule ; and regulated by 
 these the yoke of obedience will never be one which the 
 woman need regret to wear or wish to cast aside. Jeremy 
 Taylor has well pointed out that nothing is said in the hus- 
 band's part of the marriage vow about "rule," for this is 
 included in the word "love." "The dominion of a man over 
 his wife is no other tlian as the soul rules tlie body ; for 
 which it takes a mighty care, and uses it with a delicate 
 tenderness, and cares for it in all contingencies, and watches 
 to keep it from all evils, and studies to make for it fair pro- 
 visions, and very often is led by its inclinations aliul desires, 
 and does never contradict its appetites but when they are evil, 
 and then also not without some trouble and sorrow ; and its 
 government comes only to tliis — it furnishes the body with 
 light and understanding, .nnd the body furnishes the soul with 
 hands and feet ; the soul governs because the body cannot 
 else be happy." So also he writes in respect to the obedience 
 of the wife : " When God commands us to love Him, He 
 means we should obey Him : ' this is love, that ye keep My 
 commandments;' and 'if ye love Me, keep My command- 
 ments.' Now, as Clirist is to the Church, so is the man to 
 the wife, and therefore obedience is the best instance of her 
 love, for it proclaims her submission, her humility, her 
 opinion of his wisdom, his pre-eminence in the family, the 
 right of his privilege, and the injunction imposed by God 
 upon her sex. tliat although ' in sorrow she bring forth 
 diildren,' yet witii 'love and ch(jice she should obey. ' The 
 nuau's authority is love, and the woman's love is obedience." ' 
 
 § The Marritt(ji\ 
 
 Willi this ring I Ihee tred] Tlie use of the wedding ring was 
 
 probalily adopted by the early Cluircli from tlie marriage 
 
 customs which were familiar to Christians in their previous 
 
 life as Jews and Heathens : '- for the ring, or something 
 
 1 Bishop Taylor's Sennini on the Marriage Ring. 
 
 2 Tertnllian speaks of the Roman matron's " one finger, on which lier 
 husband had placed the pledge of the nuptial ring." [Tertull. Apot. vi. 
 l>c Idol. xvi.J
 
 454 
 
 Solemnisation of Q^attimonj). 
 
 goods I thee endnw ; In the Xame of the 
 Father, and of the Sox, and of the Holy 
 Ghost. Amen. 
 
 IT Then the man leaving the ring upon the fourth fin- 
 ger of the woman's left hand, they shall both 
 kneel down and the Minister shall say. 
 
 Let US pray. 
 
 O ETERNAL God, Creator and Preserver of 
 all mankind, Giver of all spiritual grace, 
 the Author of everlasting life ; Send Thy bless- 
 ing upon these Thy servants, this man and this 
 woman, whom we bless in Thy Name ; that, as 
 Isaac and Rebecca lived faithfully together, so 
 these persons may surely perform and keep the 
 vow and covenant betwixt them made, (whereof 
 this ring given and received is a token and 
 l)ledge,) and may ever remain in perfect love and 
 peace together, and live according to Thy laws ; 
 through Jesus Christ our Lord. Amen. 
 
 H Then shall the Priest join their right hands 
 together, and say. 
 
 Those whom God hath joined together, let no 
 man put asunder. 
 
 : Itonoure. IS. 
 
 betiedxcttonem an- 
 
 t- Dayc's traiisl. of 
 Herfnanti's Cott- 
 side., A.D. IS47- 
 
 I the worshipe, and with all my worldely cathel 
 I the "endowe. Et tunc inseral spo^isus annulum 
 pullici spoHsce dicens. In nomine Patris : deinde 
 secundo digito dicens. et FiLII : deinde tertio digito 
 dicens : et Spiritus Sanctj. deinde quarto digito 
 dicens. Amen, ibique dimittat annvlum . . . 
 Deinde iiiclinatis eorum capiiibus dicat sacerdos 
 benedictionem super eos. 
 
 r*/^REATOR et conservator humani generis . 
 L Vy dator gratise spiritalis : largitor seternoe 
 salutis : Tu, Domine, mitte benedictionem Tuam 
 super hunc annulum, respice, ut quae ilium gesta- 
 verit sit armata virtute coslestis defensionis, et pro- 
 ficiat illi ad seternam salutem. Per Christum. 
 
 Bene>^dic, Domine, hunc annulum, respice, 
 quern nos in Tuo sancto nomine benedicimus : ut 
 qusecumque eum portaverit in Tua pace consistat: 
 et in Tua voluntate permaneat : et in Tuo amore 
 vivat et crescat et senescat : et multiplicetur in 
 longitudinem dierum. Per Dominum.] 
 
 IT ' And so lette the minister ioine their right handes 
 together, and saye. 
 
 That, that God hath ioyned, lette no man 
 dissever. 
 
 equivalent to it, appears to have been given by the man to 
 the woman at the marriage or at espousals, even from those 
 distant patriarchal days when Abraham's steward betrothed 
 Rebekah on behalf of Isaac, by putting " the earrings upon 
 her face, and the bracelets upon lier hands." Much pleasing 
 symbolism has been connected with the wedding ring, 
 especially that its form liaving neither beginning nor end, it 
 is an emblem of eternity, constancy, and integrity. This 
 meaning is brouglit out in the ancient form of consecrating a 
 Bishop, when the ring was delivered to him with the words, 
 "Receive the ring, the seal of faith, to the end that being 
 adorned with inviolable constancy, thou mayest keep unde- 
 filed the spouse of God, which is His holy Church." Tlie 
 same form of blessing the ring was used in this case as was 
 used in tlie Marriage Service, and which is printed above. 
 Probably it has always been taken as a symbol of mutual 
 truth and intimate union, linking together the married couple, 
 in the words of the ancient Exhortation, " That tliey be from 
 this tyme forthe, but one body and two souls in the fayth 
 
 York Use. 
 With this rynge I wedde 
 the, and with this gold and 
 silver I honoure the, and with 
 this gyft I honoure the. In 
 nomine Patris : et Filii ; et 
 Spiritus Sancti. Amen. 
 
 Hereford Use. 
 
 Wyth thys ryng y tlie 
 wedde, and tliys gold and 
 seiner ych the jeue, and wyth 
 myne body ycli the honoure. 
 In nomine Patris : et Filii ; 
 et Spiritus Sancti. Amen. 
 
 and lawe of God and holy Cliyrche. " It is the only relic of 
 the ancient tokens of spousage, — gold, silver, and a ring 
 being formerly given at this part of tlie Service : and as the 
 gold and silver were given as symbols of dowry, so probably 
 one idea, at least, connected witli the ring, was that of the 
 relation of dependence wdiich the woman was henceforth to 
 be in towards lier liusband. In the Prayer Book of 1549 the 
 gold or silver were still directed to be given (and in Bishop 
 Cosin's revised Prayer Book he proposed a restoration of the 
 custom, inserting, "and other tokens of spousage as gold, 
 silver, or bracelets," after the word "ring"), but in 1552 "the 
 accustomed duty to the Priest and Clerk " was substituted, 
 and ultimately retained in the revision of 1661. It is possible 
 that the "gold or silver'' had customarily been appropriated 
 as the marriage fee : but Hooker says that the use of them 
 had " in a manner already worn out" even so early as the 
 time of Queen Elizabeth. The following forms of tlie words 
 with wliich the ring was given, and Cosin's proposed form, 
 will further illustrate the subject : — ■ 
 
 Foiin proposed hy Bishop 
 
 Cosin, 1661. 
 
 With this ring I thee wed, 
 and receive thee into the 
 holy and honourable estate of 
 matrimony : In the Name of 
 the Father, and of the Son, 
 and of the Holy Ghost. 
 Amen. 
 
 An old manual in the British Museum [Bibt. Stg. 2, a. xxi.] 
 has also the following words in addition, explaining the 
 object of the gold and silver : — 
 
 ' ' Loo this gold and this siluer is leyd doun in signifyinge 
 that the woman schal haue hure dower of thi goodes, }if heo 
 abide aftur thy disces," 
 
 Tlie ring was anciently placed first on the thumb at the 
 invocation of the First Person of the Trinity, on the next 
 finger at the Kame of tlie Second, on tlie third at the Name 
 of the Third, and on the fourth at the word Amen. The 
 expression of the second Rubric, "leai'inr/ the ri)i</ upon the 
 fourth finger," seems to point to this custom as still observed, 
 and still intended. The ancient Ruliric also gave as a reason 
 for its remaining on the fourth finger, "quia in medico (Sl 
 qucedam vena procedens n.sqiie ad cor ; " and this reason has 
 become deeply rooted in the popular mind. The same Rubric 
 
 rrai/er Book of 15i9. 
 
 With this ring I thee wed, 
 
 this gold and silver I thee 
 
 give, with my body I thee 
 
 worship, and with all my 
 
 worldly goods I thee endow : 
 
 in the Name of the Father, 
 
 and of the Son, and of the 
 
 Holy Ghost. Amen. 
 
 also adds " et in sonoritate argenli designalur interna dilectio, 
 quct semper inter eos debet esse recens. " 
 
 with my body I thee vor^hip] The meaning of the word 
 "worship" in this place is defined by the word used in its 
 place in some of the ancient Manuals, which (as may be seen 
 above) was "honour." The Puritans always objected to the 
 word; and in 1661 it was agreed that "honour" should be 
 substituted, the alteration being made by Sancroft in Bishop 
 Cosin's revised Prayer Book instead of the change suggested 
 by Cosin himself. But either by accident, or through a 
 change of mind on the part of the Revision Committee, the 
 old word was allowed to remain. The more exclusive use of 
 this word in connection with Divine Service is of compar- 
 atively modern date. In the Liber Festivalis, printed by 
 Caxton in 1483, an Easter homily calls every gentleman's 
 house a "place of worship, " and in the same century a prayer
 
 Solemnisation of ^atrimonp. 
 
 455 
 
 H Then shall tlie Minister speak unto the people. 
 
 FORASMUCH as jV. and iV. have cousented 
 together iu holy wedlock, and have wit- 
 nessed the same before God and this company, 
 and tliereto have given and pledged their troth 
 either to other, and have declared the same by 
 giving and receiving of a ring, and by joining of 
 hands ; I pronounce that they be man and wife 
 together, In the Name of the Father, and of the 
 Son, and of the Holy Ghost. Amen. 
 
 IT And the Minister shall add this Blessing, 
 /~^ OD the Father, God the Son, God the 
 v^ Holy Ghost, bless, preserve, and keep 
 you ; the Lord mercifully with His favour look 
 upon you ; and so fill you with all spiritual bene- 
 diction and grace, that ye may so live together 
 in this life, that in the world to come ye may 
 have life everlasting. Amen. 
 
 IT Then the Minister or Clerks, going to the Lord's 
 table, sliail say or sing this Psalm following. 
 
 Bcati omnes. "D LESSED are all they that fear the 
 Ps. cxxviii. _L) Lord : and walk in His ways. 
 
 For thou shalt eat the labour of thine hands : 
 O well is thee, and happy shalt thou be. 
 
 Thy wife shall be as the fruitful vine : upon 
 the walls of thine house ; 
 
 ■».a.«- 
 
 » 3. S- «■ 
 
 % And lette the pastour say more over, with a lowde 
 voice, tliat maye be he.arde of all men, 
 
 FORASMUCHE as than thys Johan A\ 
 desireth thys Anne to be hys wife in the 
 Lorde, and this Anne desireth thys Johan to be 
 hir husbande in the Lorde, and one hath made 
 the other a promisse of holie and Christian 
 matrimonie, and haue now both professed the 
 same openly, and haue confirmed it with giuinge 
 of ringes ech to other, and ioininge of handes : 
 I the minister of Christ and the congregacion 
 pronounce that they be ioyned together with law- 
 full and Christian matrimony, and I confirme 
 this their mariage in th& Kame of the Father, 
 the Sonne, and the Holie Gost. Amen. 
 
 "lOENE^DICAT vos Deus Pater, custodiat 
 J—' vos Jesus Christus, illuniinet vos Spiri- 
 Tus Sanctus. Ostendat Dominus faciem Suam 
 in vobis et misereatur vestri. Convertat Domi- 
 nus vultum Suum ad vos : et det vobis pacem : 
 impleatque vos omni benodictione spirituali, in 
 remissionem omnium peccatorum vestrorum ut 
 habeatis vitam »ternam, et vivatis in specula 
 sceculorum. Amen. 
 
 IT *Hic intrent ecclesiam usque ad gradum altaris : et 
 sacerdos in eundo cum suis ministris dicat hune 
 psalmum sequentem. 
 
 Psalmus cxxvii. 
 
 BEATI omnes qui timent Dominum : qui 
 ambulant in viis Ejus. 
 Labores manuum tuarum quia manducabis : 
 beatus es, et bene tibi erit. 
 
 Uxor tua sicut vitis abundaus : in lateribus 
 domus tuse. 
 
 begins "God that commandest to worship fadir and modir." 
 This secular use of it is still continued in the title "your 
 worship," by which magistrates are addressed, and iu the 
 appell.ition "worshipful comp.auies." The expression, "with 
 my body I thee worship" or "honour" is equivalent to a 
 bestowal of the man's own self upon the woman, in the same 
 manner in which she is delivered to him by the Church from 
 the hands of her father. Thus he gives lirst the usufruct of 
 his person in these words, and in those which follow the usu- 
 fruct of his possessions or worldly goods. 
 
 As far as the ceremony of marriage is a contract between the 
 man and the woman, it is completed by the giving of the ring 
 with til is solemn invocation of the Blessed Trinity. In all 
 that follows they are receiving tlie Benediction of the Church, 
 and its ratification of their contract. 
 
 the;/ shalt both liteel down] All present should also kneel at 
 this prayer, except the Priest. It is the only part of the 
 Seiwice, in the body of the Church, at which the liystanders 
 are required to kneel ; but the married couple ouglit to con- 
 tinue kneeling until tlie commencement of the Psalm or lu- 
 troit. The prayer which follows is founded upon the ancient 
 benediction of the ring. It takes the place of a long form of 
 blessing which followed the subarrhation iu the ancient Office. 
 In 1549 the parenthesis "(after bracelets and jewels of gold 
 given of the one to the other for tokens of their mati'imony) " 
 followed the names of Isaac and liebeeca ; which indicates 
 the origin of Cosin's proposed dowry of hracdets. 
 
 Those whom God hath joined toijclher] This sentence of 
 marriage with its accompanying gesture of joining the bride 
 and bridegroom's hands is a noble peculiarity of the Knglish 
 rite, though probably derived originally from Archbishop 
 Hekmann's Consultation. It completes the Marriage rite so 
 far as to m.ake it spiritually indissoluble, and may be con- 
 sidered as possessing a sacramental character in that lower 
 sense in which those rites h.ave it, the outward signs of which 
 were not ordained by Christ Himself. There arc hardly any 
 words in the Prayer Book which more solemnly declare the 
 faithful conviction of the Church that (lod ratifies the work 
 o£ His Priests. In this case and in tlie Ordination Service 
 
 the very words of our Lord Himself are adopted as the sub- 
 stantial and effective part of the rite : and each case is an 
 assertion of the very highest spiritual claims that can be made 
 on behalf of an earthly ministry. As there the Bishop says 
 unconditionally, "Receive the Huly (Jhost ; " so here the 
 Priest says unci mditii mall}', that "God hath joined together" 
 these two persons by his ministry. The words were part of 
 the ancient Gospel at the Missa Sponsalium. 
 
 Forasmuch as N. and N. have consented] This declaration 
 of the completed union is also taken from .Vrclibishop Her- 
 mann's Cologne book. It bears an analogy to the words used 
 at the consignation of the child after Baptism ; and, as in that 
 case, it is a proclamation ti) the Church of what has already 
 been effected by previous parts of the rite. 
 
 And the Minister shall add this Blessinri] In the Prayer Book 
 of 1549 this blessing stood as follows : " God the Father bless 
 you -I- God the Son keep you ; God the Holy Ghost lighten 
 your understanding : the Lord mercifully with His favour 
 look upon you, and so till you with all benediction and grace, 
 that you may have remission of your sins in this life, and in 
 the world to come, life everlasting." It was changed to the 
 present form in 155'J. 
 
 Then the Minister or (Klerks, (/oimj to the Lord's table] 
 This originally stood, " Then stiall then ijo into the <piire," and 
 Cosin wished so to restore it, with the alteration, " they all." 
 The proper interpretation of the Rubric doubtless is that the 
 Clergy, tlic Choir, the bride and bridegroom, and the bridal 
 party are to go from the bndy of the church in jirocession to 
 the Chancel, singing the processional psalm Beati Omnes ; that 
 the Clergy proceed to the Altar as at ordinary celebrations of 
 the Holy Communion, the bride and bridcgnxmi kneeling in 
 front of the Altar, with the bridal Jjarty behind them, while 
 the Clioir go to their usual places. To effect this witliout 
 confusion, the Choir should move first in their pnqier order, 
 the Clergy next, after them the bride and bridegroom, and 
 then the remainder of the bridal party. Thus the singers 
 can at once file off to their places in the choir, while the 
 Clergy pass on to the saorarium, and the bridal party to the 
 presbytery or space between the Altar steps and choir stalls.
 
 456 
 
 Solemnisation of a^atrimonj?. 
 
 Thy children like the olive-branches : round 
 about thy table. 
 
 Lo, thus shall the man be blessed : that feareth 
 the Lord. 
 
 The Lord from out of Sion shall so bless thee : 
 that thou shalt see Jerusalem in prosperity all 
 thy life long ; 
 
 Yea, that thou shalt see thy children's children : 
 and peace upon Israel. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Or this Psalm. 
 Dous miserea- /^^l OD be merciful unto us, and 
 tur. Ps. ixvii. yj^ bless us : and shew us the 
 light of Hia countenance, and be merciful unto 
 us. 
 
 That Thy way may be known upon earth : Thy 
 saving health among all uation.s. 
 
 Let the people praise Thee, O God : yea, let 
 all the people praise Thee. 
 
 let the nations rejoice and be glad : for 
 Thou shalt judge the folk righteously, and govern 
 the nations upon earth. 
 
 Let the people praise Thee, God : yea, let 
 all the people praise Thee. 
 
 Then shall the earth bring forth her increase : 
 and God, even our own God, shall give us His 
 blessing. 
 
 God shall bless us : and all the ends of the 
 world shall fear Him. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT The P.salin ended, and the man aud the womau 
 kneeling before the Lord's table, the Priest stand- 
 ing at the table, and turning his face towards them, 
 shall s.ay, 
 
 Lord, have mercy upon us. 
 
 IT Answer. 
 
 Christ, have mercy upon us. 
 
 H Minister. 
 Lord, have mercy upon us. 
 
 OUR Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us 
 our trespasses. As we forgive them that tresjiass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 IT Minister. 
 O Lord, save Thy servant, and Thy hand- 
 maid ; Ps. Ixxxvi. 2. 
 II Answer. 
 AVho put their trust in Thee. 
 
 <•&.■§■% 
 
 * S. B. «■ 
 
 Filii tui sicut novelise olivarum : in circuitu 
 mensK tuae. 
 
 Ecce, sic benedicetur homo : qui timet Domi- 
 
 NUM. 
 
 Benedicat tibi Dominus ex Sion : et videas 
 bona Hierusalem omnibus diebus vitaj tugs. 
 
 Et videas filios filiorum tuorum : pacem super 
 Israiil. 
 
 IF Tunc prostratis sponso et sponsa ante gradum 
 altaris, roget sacerdos circumstantes orare pro 
 eis, dicendo, 
 
 Kyeie Eleison. 
 
 Christe Eleison. 
 
 Kyrie Eleison. 
 
 PATER noster, Qui es in ccelis ; sanctiticetur 
 nomen Tuum : adveniat regnum Tuum : fiat 
 voluntas Tua, sicut in coilo, et in terra. Panem 
 nostrum quotidianum da nobis hodie : et dimitte 
 nobis debita nostra, sicut et nos dimittimus debi- 
 toribus nostris : et ne nos inducas in tentationem : 
 sed libera nos a malo. Amen. 
 
 "Salvum fac servum Tuum et ancillam Tuam. 
 
 *Deus meus, sperantes in Te. 
 
 Such arrangements can only be carried out well in large 
 churches, but they give the key to the manner in which the 
 spirit of the Rubric may be acted upon, as far as circumstances 
 will allow, elsewhere ; and as a procession is an invariable 
 part of every wedding, -Hhere there is a bridal party of 
 friends, it is very desii-able that it should be properly worked 
 into the system of the Church, instead of being left to the 
 chance of the moment, and the confused attempts of nervous 
 people. 
 
 The portion of the Service which follow s the psalm, onward 
 to the end of the benediction, is to be regarded as preparatory 
 
 to the Holy Communion. In the old Offices it was followed 
 by the Sunday Missa Votiva, that of the Blessed Trinity, the 
 Epistle being however 1 Cor. vi. 15-20, and the Gospel Matt. 
 .\ix. 3-6. 
 
 the Prkut standing at the table] There is no pretence what- 
 ever for the priest to place himself awkwardly in the angle 
 formed by the north end of the Lord's Table and the east 
 wall. He is clearly to stand in front of the table. The 
 Office having the nature of a benediction is therefore said 
 towards the persons blessed. There was, indeed, in the 
 ancient Office, and in that of 1549, a "Let us pray" after
 
 Solemnisation of Q^atrimonp. 
 
 457 
 
 IT Minister. 
 Lord, send them help from Thy holy 
 place ; Ps. xx. i, 2. 
 
 IT Answer. 
 
 And evermore defend them. 
 
 ' s. 
 / 
 
 k 
 
 >■». 
 
 as 
 
 IT Minister. 
 Be unto them a tower of strength, ps. ixi. 3. 
 
 If Answer. 
 From the face of their enemy. 
 
 IT Minister. 
 Lord, hear our prayer. Ps. cu. 1. 
 
 IT Answer 
 And let our cry come unto Thee. 
 
 IT Minister. 
 
 OGOD of Abraham, (joD of Isaac, God of ,« s. g. 
 Jacob, bless these Thy servants, and sow 
 the seed of eternal life in their hearts ; that 
 whatsoever in Thy holy Word they shall profit- 
 ably learn, they may in deed fulfil the same. 
 Look, O Lord, mercifully upon them from 
 heaven, and bless them. And as Thou didst |«».,g.3g. similar. 
 send Thy blessing upon Abraham and Sarah, to 
 their great comfort, so vouchsafe to send Thy 
 blessing upon these Thy servants ; that they 
 obeying Thy will, and alway being in safety 
 under Thy protection, may abide in Thy love 
 unto their lives' end ; through Jesus Christ our 
 Lord. Anun. 
 
 «S.B. 
 
 
 IT This Prayer next following shall be omitted, where 
 the woman is past childbearing. 
 
 O MERCIFUL Lord, and heavenly Father, 
 by Whose gracious gift mankind is in- 
 creased ; We beseech Thee, assist with Thy 
 blessing these two persons, that they may both 
 be fruitful in procreation of children, and also 
 live together so long in godly love and honesty, 
 that they may see their children christianly and 
 virtuously brought up, to Thy praise and honour; 
 through Jesus Christ our Lord. Amen. 
 
 OGOD, Who by Thy mighty power hast 
 made all things of nothing ; Who also 
 (after other things set in order) didst appoint 
 that out of man (created after Thine own image 
 and similitude) woman shcmld take her begin- 
 ning ; and knitting them together, didst teach 
 that it should never be lawful to put asunder 
 those whom Thou by matrimony hadst made one: 
 O God, Who hast consecrated the state of matri- 
 
 "S. S. 
 
 t S. IS. R- 
 
 Missitin. 
 
 "Mitte eis. Doming, auxilium de sancto. 
 [*DoMiNUS custodiat vos ab omni malo.l 
 
 'Et de Syon tuere eos. 
 
 [''Custodiat animas vestras DoMiNUS.] 
 
 'Esto eis, DoMiNE, turris fortitudinis. 
 [^DoMiNus custodiet introitum vestrum et 
 exitium vestrum.] 
 
 '''A facie inimici. 
 
 [*Ex hoc, nunc, et usque in sasculum.] 
 
 'DoMiNE, exaudi orationem meam. 
 
 *Et clamsr meus ad Te veniat. 
 'DoMiNUS vobiscum. 
 Et cum spiritu tuo. 
 
 Oremus. 
 "'T^EUS Abraham, Deus Isaac, Deus Jacob, 
 -L' bene>J<dic adolescentes istos : et semina 
 semen vitie Kternaj in mentibus eorum : ut quic- 
 quid pro utilitate sua didicerint, hoc facere' 
 cupiant. Per. 
 
 Oremus. 
 
 "Respice, Domine, de ccelis, et bene>J<dic con- 
 ventionem istam. Et sicut misisti sanctum 
 angelum Tuum Raphaelem ad Tobiam et Saram 
 filiam Raguelis : ita digneris, Domine, mittere 
 bene>J<dictionem Tuam super istos adolescentes : 
 ut in Tua voluntate permaneant : et in Tua 
 securitate persistant : et in amore Tuo vivant et 
 senescant : ut digni atque pacitici fiant et multi- 
 plicentur in longitudinem dierum. Per Chris- 
 tum DoMiNUM nostrum. 
 
 Oremus. 
 
 ""DESPICE, Domine, propitius super hunc 
 J-l* famulum Tuum, respice. et super hanc 
 famulam Tuam : respice. ut in nomine Tuo bene- 
 ►J<dictionem coelestem accipiant : et filios filiorum 
 suorum et filiarum suarum usque in tertiam et 
 quartam progeniem incolumes videant, et in Tua 
 voluntate perseverent, et in futuro ad coelestia 
 regna perveniant. Per Christum. 
 
 Oremus. 
 •^T~^EUS, Qui potestate virtutis Tua>, de nihilo 
 -1—^ cuncta fecisti : Qui dispositis universitatis 
 exordiis, homini ad imaginem Dei facto ideo 
 inseparabilo mulieris adjutorium condidisti, ut 
 fcemineo corpori de virili dares carne principium, 
 docens quod ex uno placuis,set institui, nunquam 
 liceret disjungi. Hie incipit henalicho saeramen- 
 talis : Deus, Qui tam excellent! mysterio coii- 
 jiigalem copulam consecrasti, ut Christi et 
 
 the versicles, from which it miglit be reasonably concluded 
 that the Priest was then to turn towards tliu Altar, m the 
 direction in which all prayers were intended to be said : but 
 the nature of the rite is essentially benedicatory; and as even 
 the iin.al blessing is preceded by "Oremus" in the Latin 
 form, the former conclusion seems to be the correct one. 
 
 The concluding prayers have undergone little change in 
 the course of translation from the ancient Latin Ollice ; antl 
 only a portion of the last of all can be traced back to the 
 ancient Sacramcntaries. 
 
 christianhj and rirtiioiish/ hrniujltt vji] This expression was 
 substituted for "see their children's children unto the tinrd 
 and fourth generation," at the last revision in lOfil. 
 
 ]\lio hast consecruti'd llie slate of viatriiuotnj] Among the 
 exceptions offered against the Prayer Book by jjaxter and his 
 friends in ItUil was the following: "Seeing the institution 
 of Marri.agc was before the Fall, and so before the jjromise of 
 (-^hrist, as also for that the s.aid ])ass<age in this Collect seems 
 to countenance the opinion of making matrimony a sacrament, 
 we desire that clause m.ay be altered or omitted." To this
 
 458 
 
 Solemnisation of a9atrimonj?. 
 
 mouy to such an excellent mystery, that in it is 
 signified and represented the spiritual marriage 
 and unity betwixt Christ and His Church ; Look 
 mercifully upon these Thy servants, that both 
 this man may love his wife, according to Thy 
 Word, (as Cheist did love His spouse the Church, 
 Who gave Himself for it, loving and cherishing 
 it even as His own flesh,) and also that this 
 ■woman may be loving and amiable, faithful and 
 obedient to her husband ; and in all quietness, 
 sobriety, and peace, be a follower of holy and 
 godly matrons. O Lord, bless them Vioth, and 
 grant them to inherit Thy everlasting kingdom ; 
 through Jesus Chkist our Lord. A7Heii. 
 
 H Theu shall the Priest say, 
 ALMIGHTY God, Who at the beginning did 
 -LX. create our first parents, Adam and Eve, 
 and did sanctify and join them together in mar- 
 riage ; Pour upon you the riches of His grace, 
 sanctify and bless you, that ye may please Him 
 both in body and soul, and live together in holy 
 love unto your lives' end. Amen. 
 
 ecclesije sacramentum praesignares in foedere 
 nuptiarum. Ilic fuiitur benedkiio sacramentalis. 
 . . . respice, propitius super banc famulam 
 Tuara qua; maritali jungenda est consortio, quK 
 se Tua expetit protectione muniri. Sit in ea 
 jugum dilectionis et pacis : fidelis et casta nubat 
 in Christo : imitatrixque sanctarum pennaneat 
 feminarum. Sit amabilis ut Kachel viro : sapiens 
 ut Eebecca : longreva et fidelis ut Sara . . . et 
 ad beatorum requiem atque ad ccelestia regna 
 perveniat. Per Dominum . . . Per omnia saecula 
 sseculoruu). Amen. 
 
 Deinde benedicat eos dicens. Oremus. Oratio. 
 "/^MNIPOTENS misericors Deus, Qui primes 
 V/ parentes nostros Adam et Evam Sua vir- 
 tute creavit, et Sua sanctificatione copulavit : 
 . . . superabundet in vobis divitias gratis Suk, 
 et erudiat vos in verbo veritatis, ut ei corpore 
 pariter et mente complacere valeatis . . . atque 
 in societate et amore veraj dilectionis conjungat. 
 Per Christum, Dominum nostrum. Amen. 
 
 IT After which, if there be no Sei-mon declaring the 
 duties of man and wife, the Minister shall read as 
 foUoweth, 
 
 ALL ye that are married, or that intend to 
 -^^ take the holy estate of matrimony upon 
 you, hear what the holy Scripture doth say as 
 touching the duty of husbands towards their 
 wives, and wives towards their husbands. 
 
 * Eph. s. 35.33, 
 
 'Saint Paul, in his Epistle to the Ej^hesians, 
 the fifth Chapter, doth give this commandment 
 to all married men ; Husbands, love your wives, 
 even as Christ also loved the Church, and gave 
 Himself for it, that He might sanctify and cleanse 
 it with the washing of water, by the Word ; that 
 He might present it to Himself a glorious Church, 
 not having spot, or wrinkle, or any such thing ; 
 
 the Ciimmittee of Convocation replied : "Thongh the institu- 
 tion of Marriage was before the Fall, yet it may be now, and i.s, 
 consecrated l)y God to such an excellent mystery as the repre- 
 sentation of the spiritual marriage between Christ and His 
 Church. [Eph. v. 23. ] We are sorry that the words of Scrip- 
 ture will not please. The Churcli, in the twenty-lifth article, 
 hath taken away the fear of making it a sacrament. " [Cardw. 
 Coiif. 330, 360.] The singular answer of the Puritan 
 opponents of the Prayer Book to this was, "When was Mar- 
 riage thus consecrated ? If all things, used to set forth 
 Christ's offices, or benefits, by way of similitude, be conse- 
 crated, then a .Judge, a Father, a Friend, a Vine, a Door, a 
 Way, etc., are all consecrated things. Scripture phrase 
 pleaseth us in .Scripture sense." [Gi-anU Di-hale, p. 140.] 
 
 loving and amiable] After these words there followed, until 
 1661, "to her husband, as Rachael, wise as Rebecca, faithful 
 and obedient as Sara," as in the ancient form. 
 
 ** Forth Cometh the prest, with stole about his nekke. 
 And bade hire be like Sara and Rebekke." 
 
 Chaucer's Wife o/Bath, 1. 9577. 
 
 Pour upon you Hie riches] In this benediction the sign of 
 the Cross was printed in the Prayer Book of 1549, thus : 
 "sanctify and + bless you." It was omitted in 1552, being 
 no doubt left out to conciliate the Puritan superstition on 
 the subject, and intended, as in other places, to be part of a 
 Rubrical tr.tdition which those would use wlio respected and 
 loved that holy sign. The benediction is made up from two 
 consecutive Saruni forms. 
 
 After which, ij there he no Sermon] Until 1661 this Rubric 
 stood in this form : "IT Then shall begin the Communion, and 
 after the Gospel shall be said a Sermon, wherein ordinarily («o 
 ojl as there is any marriage) the qfliee of a man and wife shall 
 be declared, according to Holy Scrijilure. Or if there he no 
 Sermon, the Minister shall read this that follmveth." Bishop 
 Cosin altered this to, " Then shall begin the Communion, if any 
 be that dai/ appointed. And after the Gospel and Creed shall 
 be said a Sermon wherein it is expedient that the office of man 
 
 and wife be declared according to Holy Scripture. Or if there 
 be no Sermon, the Minister shall read this that followeth." 
 Bishop Jeremy Taylor and IJr. Donne have left some beauti- 
 ful sermons preached on occasion of marriages : and the 
 custom seems to have been not uncommon. 
 
 /( is convenient . . . the holy Communion] The practice of 
 connecting the Marriage Office with the Holy Communion 
 fell into strange disuse during the last and present centuries. 
 In the old manuals the Mass of the Holy Trinity concluded 
 the Office, and tliere is no reason to suppose that it was ever 
 omitted. Until 1661 the Rubric stood : "U 7'he iieiv married 
 persons (the same day of their marriage) mt(st receive the holy 
 Communion." This is altered in Bishop Cosin's revised 
 Prayer Book to " The neio married persons, the same day of 
 their marriage, must receive the Holy C'ommvnion ; imto tvhich 
 the minister is now to proceed, reading the Offertory, etc., 
 according to the form jirescribcd. " The present form of the 
 Rubric was adopted in deference to the objection of the Puri- 
 tans, who wished to dissociate the Office from the Holy 
 Communion, from the morbid fear wliich they had of attach- 
 ing too much importance to the religious rite vith which 
 Marriage is celebrated by the Church. But "convenient" is 
 used in its strict and primary sense of "fit" or "proper," 
 the secondary sense being a more modern one. From Bishop 
 Cosin's proposed Rubric it would appear as if the Holy Com- 
 munion was used on such occasions without tlie introductory 
 lection of the Ten Commandments. "To end the public 
 solemnity of m.irriage, " s.ays Hooker, "with receiving the 
 blessed Sacrament, is a custom so religious and so lioly, that 
 if the Church of England be blameable in this respect, it is 
 not for suffering it to be so much, but rather for not provid- 
 ing that it may be more put in use." [Hookek's Kcc. Polit. 
 V. Ixxiii. 8.] 
 
 A custom which retains its hold in some churches, that of 
 kissing the bride, is derived from the Salisbury Rubric con- 
 cerning the Pax in the Missa Sponsalium, which is: "Tunc 
 amoto pallio, surgaut ambo sponsus et sponsa : et accijjiat 
 sponsus pacem a sacerdote, et ferat spousaj osculans earn et
 
 Solemnisation of a^atrimonp. 
 
 459 
 
 but that it should be holy, and without blemish. 
 So ought men to love their wives as their own 
 bodies. He that loveth his wife loveth himself : 
 for no man ever yet hated his own flesh, but 
 nourisheth and cherisheth it, even as the Lord 
 the Church : for we are members of His body, 
 of His flesh, and of His bones. For this cause 
 shall a man leave his father and mother, and 
 shall be joined unto his wife ; and they two 
 shall be one flesh. This is a great mystery ; but 
 I speak concerning Christ and the Church. 
 Nevertheless, let every one of you in particular so 
 love his wife, even as himself. 
 
 ■■Likewise the same Saint Paul, writing to the 
 Coloasians, speaketh thus to all men that are 
 married ; Husbands, love your wives, and be not 
 bitter against them. 
 
 ''Hear also what Saint Peter, the Apostle of 
 Christ, who was himself a married man, saith 
 unto them that are married ; Ye husbands, dwell 
 with your wives according to knowledge ; giving 
 honour unto the wife, as unto the weaker vessel, 
 and as being heirs together of the grace of life, 
 that your prayers be not hindered. 
 
 Hitherto ye have heard the duty of the hus- 
 band toward the wife. Now likewise, ye wives, 
 hear and learn your duties toward your husbands, 
 even as it is plainly set forth in holy Scripture. 
 
 'Saint Paul, in the aforenaiued Epistle to the 
 Ephesians, teacheth you thus ; Wives, submit 
 yourselves unto your own husbands, as unto the 
 Lord. For the husband is the head of the wife, 
 even as Christ is the Head of the Church : and 
 
 a Col. 3. 18. 
 
 b I Pet. 3. I. 3.6. 
 
 c Col. 3. 19. 
 
 e Eph. 5. 23. 
 
 He is the Saviour of the body. Therefore as 
 the Church is subject unto Christ, so let the 
 wives be to their own husbands in every thing. 
 And again he saith, Let the wife see that she 
 reverence her husband. 
 
 "And in liis Epistle to the Colossians, Saint 
 Paul giveth you this short lesson ; Wives, submit 
 yourselves unto your own husbands, as it is fit in 
 the Lord. 
 
 'Saint Peter also doth instruct you very well, 
 thus saying ; Ye wives, be in subjection to your 
 own husbands ; that, if any obey not the Word, 
 they also may without the Word be won by the 
 conversation of the wives ; while they behold 
 your chaste conversation coupled witli fear. 
 Whose adorning, let it not be that outward 
 adorning of plaiting the hair, and of wearing of 
 gold, or of putting on of apparel ; but let it be 
 the hidden man of the heart, in that which is not 
 corruptible ; even the ornament of a meek and 
 quiet spirit, which is in the sight of GoD of great 
 price. For after this manner in the old time the 
 holy women also, who trusted in God, adorned 
 themselves, being in subjection unto their own 
 husbands ; even as Sarah obeyed Abraham, call- 
 ing him lord ; whose daughters ye are as long as 
 ye do well, and are not afraid with any amaze- 
 ment. 
 
 U It is convenient that the new married persons should 
 receive the holy Communion at the time of their 
 Marriage, or at the first opportunity after their 
 Marriage. 
 
 neminem alium, nee ipse nee ipsa : sed statim diaconus vel 
 clericus a presbytero pacem accipiens. ferat aliis sicut solitum 
 est." This took place immediately before the Communion of 
 the newly-married rnuple 
 
 It is curious to find that the registration of marriages is 
 directed in a Rubric of the Ambrosian Eitual : " Notabit 
 
 vero ipse (Parnchus) quam priiiium in lihro parocliiali niatri- 
 moniorum proprio, nomine 'conjugum' et 'testium.' diem 
 pr^terea ' annum ' et ' locum ' contract! matrimonii ex 
 formula pra?scripta, quern librum apud se accurate custodiat. " 
 [& Ritunli Ambrosiano jn.isii Cfesarix Hlontu CardUmliK et 
 Arch. Mediolanensis edilio ^fartene, vol. ii. p. 139.]
 
 AN INTRODUCTION 
 
 OFFICE FOR THE VISITATION OF THE SICK 
 
 TuE duty of visiting the sick is specially enjoined on the 
 Curates of souls in the New Testament : "Is any sick among 
 you ? let him call for the elders of the Church ; and let them 
 pray over him, anointing him with oil in the Name of the 
 Lord ; and the prayer of faith shall save the sick, and the 
 Lord shall raise him up ; and if he have committed sins, they 
 shall be forgiven him." [James v. 14,15.] The Visitation of 
 the Sick is not therefore in tlie minister of Christ a mere 
 piece of civility or neighbourly kindness, but an act of reli- 
 gion. He comes in the Name of Christ to pray with and for 
 the sick man ; if necessary, to reconcile him to the Church 
 by tlie blessing of absolution, and to communicate to him the 
 Sacrament of our Lord's Body and Blood. That the primitive 
 clergy of the Church made this visitation in time of sickness 
 their special duty, is proved to us by many passages in early 
 writers. Polycarp, the disciple of St. John, in his Epistle to 
 the Philippians, gives it as advice to presbyters, iiriaKiwreffdai 
 Toils aaffeveU. Posidonius, iu his Life of St. Augustine [cap. 
 27], relates that the Saint, as soon as he knew any man was 
 sick, went unto him immediately. The decrees of various 
 early Councils enjoined this duty on the Clergy whenever 
 they were called for ; and the Council of Milan goes even 
 furtlier than this, and orders " Etiamsi noii voeati invisant." 
 Our own Provincial Constitutions require all Rectors and 
 Vicars of Parishes to be diligent iu their visitations to those 
 wlio are sick, and warn them, "Ut quoties fuerint accersiti, 
 celeriter accedaut et hilariter ad fegrotos." [Lyndwood, 
 Plot: Const, i. 2.] In our Post-Reformation system we find 
 also that ample provision is made for the continuance of this 
 ancient and laudable custom. Canon 67, "Ministers to visit 
 the Sick," directs, " When any person is dangerously sick in 
 any Parish, the Minister or Curate (liaving knowledge there- 
 of) shall resort unto him or her (if the disease be not known 
 or probably suspected to be infectious) to instruct and comfort 
 them in their distress, according to the order of the Com- 
 munion Book, if he be no Preacher, or if he be a Preacher, 
 then as he shall think most needful .and convenient." In the 
 Ordination of Deacons it is also stated to be part of their duty 
 to search out the sick and poor in the parish in whicli tliey 
 are appointed to minister, and to give notice of such cases to 
 the Incumbent : "And furthermore it is his office, where 
 provision is so made, to search for the sick, poor and impotent 
 people of the Parish, to intimate their estates, names and 
 places where tliey dwell unto the Curate, that by his Exhor- 
 tation they may lie relieved with the alms of the Parishioners 
 and others. Will you do this gladly and willingly ? " This 
 question, and the first parenthesis in the Canon (which speaks 
 in general terms of the knowledge by the Minister of a case 
 of sickness), imply that the Incumbent is expected to do 
 something more than merely visit sick people who send for 
 him. Whether he become acquainted with the case directly 
 or indirectly, he is bound to visit, and even, if circumstances 
 permit, he is to search for, or at any rate cause to be sought 
 for, the sick and impotent, and to act up to the maxim quoted 
 above, ' ' Etiamsi 7wn vocatus. " For giving full force to this 
 Visitation of the Sick, the English Ritual contains a formulary 
 which has been used with sliglit alteration in our churches 
 from tlie earliest times. Nearly all the Rubrics and prayers 
 .ai-e to be found in the ancient Manuals of the Church of 
 England, and some of the prayers can be traced to almost 
 primitive times. Where some variaticui has been made from 
 these originals (as, for exam|)le, in the Exhortation, and in 
 the substitution of a Rubric directing the Minister to examine 
 whether the Sick Man repent him truly of his sins, etc., for 
 a somewhat lengthy form), the spirit of the original is still 
 adhered to. The only portions which have been altogether 
 omitted in our Prayer Book are the procession of the Priest 
 and his Clerks to the house saying the seven peniteiiti.al 
 Psalms, and the Service of ExtremeUnction. The original 
 object of anointing with oil, as we see from the passage in 
 St. James cited above, was to "save," or procure a miraculous 
 recovery of the infirm, by remission of the temporal punish- 
 ment which they had merited for their sins. Thou£;h it 
 should also be added that Extreme Unction was used invery 
 early times without any expectation of cure, in extremis : and 
 
 it seems probable that there was a primitive ordinance of 
 this kind which was used for the dying, as well as that which 
 «a3 used with a view to recovery. Tlie Reformers retained 
 the practice in the first Prayer Book, but it was dropped out 
 of the second in 1552. The Office then in use is given in a 
 note at the end of this Service. 
 
 An Appendix of four Prayers was added to the Visitation 
 Office in 1661, to meet particular cases ; the first for a sick 
 child, the second for a sick person when there appears little 
 hope of recovery, the third a Commendatio Animae for a 
 dying person, and the fourth a Prayer for one troubled in 
 mind or conscience. These have not as yet been traced to 
 any ancient source. 
 
 § The Use of the Office. 
 
 The stnicture of the Office for the Visitation of the Sick 
 shews that it is intended as a formal rite, to be once used 
 over the Sick Person, and not to be used as the customary 
 prayers of the Clergyman in his ordinary and frequent visits 
 to the sickrooms of his parisliioners. It is a solemn recogni- 
 tion of the person over wdiom it is used as one who is in the 
 fellowship of tlie Church, and for whom the Church, by its 
 authorized Minister, offers prayer to God ; and it is also a 
 solemn recognition of the fact that the sicknesses and infirmi- 
 ties incident to human nature are a consequence of sin, a 
 part of that heritage of death which came upon us through 
 the Fall. 
 
 The promiscuous use of the Office would evidently be a 
 departure from the intention v\'ith which it is put into the 
 hands of her jiriests by the Church of England. Their duties 
 towards the sick divide themselves, indeed, into two distinct 
 general branches, the one consisting of ordinary pastoral 
 instruction, consolation, and prayer ; and the other of the 
 use of the two services for Visitation and Communion ; and 
 every clergyman must find himself obliged to exercise his 
 discretion as to those cases in which he can adopt the more 
 solemn course which the Church has appointed for him and 
 his parishioners in the latter branch of his duties. 
 
 Those who really have any religious convictions, and who 
 have made religious principles the rule of their life, will 
 either be consistent Church peojile or religious Dissenters. 
 The former are well accustomed to the system and services 
 of the Church, and have been trained, consciously or uncon- 
 sciously, by means of it i the latter are in more or less igno- 
 rance about the jirinciples of the Church, and have not 
 ordinarily been under its training influence. In the case of 
 the one the Visitation Service would be appropriate even if 
 used on a sudden, supposing the case to be one of imminent 
 danger; and no prayers could be used with so great advantage. 
 
 1 To the other it would be like a strange language, if used 
 without much preparation and instruction : and would not 
 be applicable at all, except it were accompanied by an 
 understanding that its use presupposed reconciliation to the 
 Church. 
 
 In the case of other classes of persons, who have led irreli- 
 gious and wicked lives, and who are ill instructed in the way 
 
 I of salvation, the Visitation Service can only be properly 
 applicable after much instruction has been given, and much 
 progress made towards penitence. An abrupt use of it might 
 tend to bring into their view the comforts of the Office more 
 prominently than would be advisable for those m ho do not 
 fully appreciate the necessity of repentance towards the 
 
 \ attainment of pardon and true peace. 
 
 It may be added, in conclusion, that the Visitation Office 
 should be used with all the proper solemnity belonging to a 
 
 i formal rite of the Church. The first Rubric of the ancient 
 
 i Service was, " In privji.'^ indnat se .•^aeerdos superpellicio cum 
 stola , . . ," and the same rule should still be observed. Care 
 should also be taken that there is some one present to say the 
 responses. In his revised book Bishop Cosin provided for 
 this by so far reviving the ancient practice as to direct the 
 attendance of one lay Clerk with the Priest. But some 
 members of the sick person's family, or a parish visitor, or 
 
 j other friend, can always be found ready to take this charitable 
 
 ' duty on themselves.
 
 THE 
 
 ORDER FOR THE VISITATION OF THE SICK. 
 
 Ordo ad VUitandum Infirrmim. 
 
 IT " When any person is sick, notice shall be given 
 thereof to the Minister of the Parish ; who, com- 
 ing into the sick person's house, shall say, 
 
 a ■■ And 
 
 Willi 1 
 
 e 11 1 e r i 
 [Cosin's 
 Book.] 
 
 the Priest 
 
 IS Clerk. 
 
 ig into." 
 
 Durham 
 
 H *Et cum intraverit domum dicat, 
 
 LJEACE be to this house, and to all that dwell 
 J^ iu it. 
 
 »S.B 
 
 
 L)AX hiiic domui et omnibus habitantibus in 
 J^ ea : pax ingredientibus et egredientibus. 
 
 IT When he cometh into the sick man's presence 
 he shall say, kneeling down, 
 
 
 
 
 IJEMEMBER not, Lord, our iniquities, nor 
 J-\) the iniquities of our forefathers. Spare 
 us, good Lord, spare Thy people whom Thou 
 hast redeemed with Thy most precious blood, 
 and be not angry with us for ever. 
 
 
 
 ~^~E reminiscaris, Domine, delicta nostra, vel 
 -L^ parentum nostrorum : neque vindictam 
 sumas de peccatis nostris : parce, Domine, parce 
 famulo Tuo : quem redemisti precioso sanguine 
 Tuo ne in sternum irascaris ei. 
 
 Answer. 
 
 
 
 
 U Spare us, good Lord. 
 
 
 
 
 IT Then the Minister shall say. 
 
 
 
 
 Let us pray. 
 
 
 
 Et siatim sequaiur. 
 
 Lord, have mercy upon us. 
 
 Christ, have mercy upcm us. 
 Lord, have mercy upon us. 
 
 
 
 Kyrie eleison. 
 
 Christe eleison. 
 Kyrie eleison. 
 
 /^UR Father, Which art in heaven, Hallowed 
 ^-^ be Thy Name. Thy kingdom come. Thy 
 
 
 
 _)ATER noster, Qui es in coelis; sanctificetur 
 nomen Tuum : adveniat regnum Tuum : 
 
 THE SALUTATION. 
 
 The Priest, on entering the house, is ordered to use the 
 salutation enjoined by our Lord upon His Apostles: "And 
 into whatsoever house ye enter, first say, Peace be to this 
 house." [Luke x. 5.] It is specially appropriate when thus 
 pronounced by the Minister of God on entering a house of 
 sickness. In a household so circumstanced there is often 
 much of disquietude and anxiety. The relations are per- 
 plexed and agitated, inclined to forget, perhaps, that this 
 sickness is of the Lord. The words of the Priest remind them 
 of that peace which is to be found in resting in the Lord, and 
 casting their cares on Him. But the Salutation has a special 
 reference to the sick man, to whom the Priest comes as the 
 Messenger of Peace. He is very probably under deep con- 
 viction of sin, longing for pardon and reconciliation ; and the 
 object of this visitation is to strengthen his faith, awaken his 
 charity, move him to sincere confession and repentance, and 
 on his sincere repentance and confession to give him the free 
 and full forgiveness vouclisafed by the Saviour to all who 
 truly turn to Him, and so to make the sinner at peace with 
 tlod. 
 
 These words, too, used at the very entrance of the Priest 
 into the house, help to remind those who hoar them that ho 
 comes on no ordinary errand of condolence, but apccially in 
 his character as a representative of Him Who said to His 
 ministers, " My peace I leave with you." They thus serve 
 to bring about a tone of mind in unison with the Service tliat 
 is to follow. 
 
 THE ANTHEM. 
 
 In the older Service-books the Priest and his Clerks were 
 directeil, on their way to the house of the sick man, to say 
 the seven Penitential P.s.alms, with the (lloria Patri after 
 each, and to conclude with the Antiphon, "Ne reminiscaris. " 
 
 In the Prayer Book of 1549 one of the Penitential Psalms, 
 the 143rd, was said by the Priest on entering the sick man's 
 presence, followed by the Gloria Patri and this anthem, 
 " Remember not," etc. Subsequently the Psalm was omitted, 
 and the anthem, "Remember not," alone retained. The 
 Respond, "Spare us, guod Lord," was added at the last 
 revision in 1661. " > 
 
 This Antiplion memorializes God of the redemption of His 
 people by tlie most precious Blood of Christ. To those pre- 
 sent in the sickroom, as well as to the sick person himself, it 
 also gives the keynote of the Service at its very beginning : 
 pointing out that sickness is a chastisement permitted by 
 (iod ; that sin has brought it into the world ; and tliat our 
 prayers for benefits to the body ought to be founded on the 
 confession of God's undeserved mercy in Christ. 'I'he words 
 are, of course, spoken to (iod, and are a kind of Litaiiic liymn ; 
 luit they cannot fail to have a subjective side also in warning 
 the sick of tlieir true relation to His mercy, and of the wortli- 
 lessness as wi'U as impiety of self-reliance. They remind him 
 that God's mercy must be sought ; that His anger against sin 
 is often shewn by bodily chastisement ; and tliat temporal 
 judgements are frequently sent by Him in mercy, that He may 
 not be compelled to be "angry with us fur ever." 
 
 THE LORDS PRAYER. 
 
 The prayer of our Blessed Lord is used here, as elsewhere, 
 at the beginning of the Service in token of its ]>revailing 
 power with God, and as the g.ate by which all otlier prayer is 
 to enter into Heaven, and be heard by Him. The structure 
 of the Service suggests that it should be said by all present 
 as well as by the Priest, .and " iritli " liim, as in the end of 
 the Litany. It shunld also be said with a special intention 
 directed towards tlie subsequent portion of the Service, 
 remembering that God is Our Father to chastise and Our
 
 462 
 
 Cbe Oisitation of tfje ^ick. 
 
 will be done in earth, As it is in heaven. 
 Give us this day our daily bread. And forgive 
 us our trespasses, As we forgive them that tres- 
 pass against us. And lead us not into tempta- 
 tion ; But deliver us from evil. Amen. 
 
 
 fiat voluntas Tua, sicut in coelo, et in terra. 
 Panera nostrum quotidianum da nobis hodie : et 
 dimitte nobis debita nostra, sicut et nos dimit- 
 timus debitoribus nostris : et ne nos inducas in 
 tentationem : sed libera nos a malo. Amen. 
 
 IT Minister. 
 
 
 
 "0 Lord, save Thy servant ; 
 
 IT Answer. 
 
 a Fs. 86. 3. 
 
 y. Salvum fac servum Tuum vel ancillam 
 Tuam. 
 
 Which putteth his trust in Thee. 
 
 
 I^. Deus meu3 sperantem in Te. 
 
 IT Minister. 
 
 
 
 *Send him help from Thy holy place, 
 
 * Ps. m r, 2 ; 79. 9. 
 
 y. Mitte ei, Domine, auxilium de sancto. 
 
 IT Answer. 
 
 
 
 And evermore mightily defend him. 
 
 
 1^. Et de Syon tuere eum. 
 
 IT Minister. 
 
 
 
 'Let the enemy have no advantage of him ; 
 
 £ Ps. 89. 22. 23. 
 
 y. Nihil proficiat inimicus in eo. 
 
 IT Answer. 
 
 
 
 Nor the wicked approach to hurt him. 
 
 
 ^. Et filius iniquitatis non apponat nocere ei. 
 
 IT Minister. 
 
 
 
 ''Be unto hiin, Lord, a strong tower, 
 
 d Ps. 61. 3. 
 
 y. Esto ei, Domine, turris fortitudinis. 
 
 IT Answer. 
 
 
 
 'From the face of his enemy. 
 
 e Prov. 18. 10. 
 
 'Bj. A facie inimici. 
 
 IT Minister. 
 
 
 
 ^0 Lord, hear our prayers. 
 
 /Ps. 61. I. 
 
 y. Domine, exaudi orationem meam. 
 
 IT Answer. 
 
 
 
 ^And let our cry come unto Thee. 
 
 ^ Ps. 102. I 
 
 B7. Et clamor meus ad Te veniat. 
 
 Father to heal ; that "He woundeth, and Hia hands make 
 whole ; " and that the first pr.ayer of the sick and of those 
 who love them should be in the tone of His Whose holy 
 example teaches us to say, " Thy will be done." 
 
 The lesser Litany precedes the Lord's Prayer in this place 
 with a special emphasis, for it is the very language of those 
 who came to Jesus to be healed of their infirmities in the 
 days of His earthly life. Thus tlie two blind men mentioned 
 in >St. Matthew ix. came to Clirist, "crying and saying. Thou 
 Son of David, have mercy upon us ;" and in like maimer the 
 two mentioned in St. Matthew xx. "cried out, saying. Have 
 mercy ou us, Lord, Thou Son of David." In almost the 
 same terms the father prayed for liis luuatic son, "saying. 
 Lord, have mercy ou my sou " [Matt. xvii. 15] ; and the 
 woman of Syro-Plioenicia, who came to Jesus on behalf of her 
 sick daughter, "cried unto Him, saying. Have mercy on me, 
 Lord." 
 
 THE VERSICLES. 
 
 These suffrages are the same which are used throughout 
 the Occasional Ofiices, slight variations being made in them 
 according to the nature of the Service in which they .are 
 introduced. They are taken from the 20tli, the 61st, the 
 86th, and the 89th Psalms, and represent a strain of respon- 
 sive supplication which has been ascending to the Throne of 
 God for the sick duriug as many ages as the Service itself 
 can be traced back. 
 
 THE PRAYERS. 
 
 In the Sarum Manual, iiiiiiiedi.ately after the respon.ses 
 follow nine collects, two of wliich oidy have been translated, 
 and retained in our present Service. The collect now stand- 
 ing first was the last of this series. In the original, mention 
 is made of God's blessing on Abraham, Isaac, and J.aeob, and 
 it is prayed that God in like manner will visit and bless His 
 servant. This clause has been omitted in translation. The 
 sentence which opens the collect is doubtless originally 
 derived from Deut. xxvi. 15, "Look down from Thy holy 
 habitation, from heaven, and bless Thy people Israel ;" a form 
 which, if we may judge from Isa. Ixiii. 15, was long in use 
 
 in the Jewish Church : "Look down from heaven, and be- 
 hold from the habitation of Thy holiness and of Thy glory." 
 Solomon in like manner prayed at the Dedication of the Tem- 
 ple : "Whatsoever sickness there be . . . then hear Thou 
 in hea\'en Thy dwelling-place, and forgive . . ." 
 
 The object of the prayer is to beg God's help on behalf of 
 the sick man. It asks that the Lord would look on liini in 
 mercy, not remembering his sins, but considering hia weak- 
 ness ; that He would be pleased to comfort him under his 
 trial, and en.able him to have firm faith in God. Not only 
 does it ask that the Almighty will remember him for good, 
 but tliat He will defend him from the evil, specially that He 
 will guard him against the assaults of the Devil, that He will 
 grant him perpetual peace, and ever keep him in safety. 
 
 If we compare this jn'ayer and the preceding versicles, we 
 sh.all see how naturally the coUect re-echoes what has been 
 already prayed for. It gathers up into a connected A\hole all 
 the previous petitions, and again lays them before God. This 
 is no idle repetition : the blessings sought are of so great 
 value, and so deeply needed, that the Church purposely 
 enables us here to set them once and again before God, accord- 
 ing to the example of our Blessed Lord, \\'ho in the hour of 
 His distress prayed three times, using the same words : "If 
 it be possible, let this cup pass from !Me ; yet not My will, 
 but Thine. " 
 
 The next prayer is the third of the group of collects in the 
 Sarum Manual. In the original prayer mention is made of 
 the miraculous cure of Peter's ■wife's mother and of the 
 centurion's servant, of Tobias and of Sara, whicli allusions 
 were all omitted at the last revision in 1661. The former 
 prayer is directed to seeking comfoi't and help for the sick 
 man from God in the time of his affliction ; this second collect 
 sets forth sickness as an instrument in the hand of the 
 Almighty for good, and prays that the present trial may be 
 sanctified to the .sufi'erer. The "accustomed goodness" of 
 God is here invoked, not for the recovery of the patient, or 
 even for support under trial, but that the fatlierly correction 
 may work the end God lias intended in sending it. If sick- 
 ness is to answer any good end, it must be viewed as Fatherly 
 correction ; and if it conies from our Father, to Him we may 
 go for help and comfort under it, and we may be persuaded 
 that it comes for some good purpose. Looking to God as
 
 Cbe 231sitation of tf)e %>ick. 
 
 463 
 
 ■o 
 
 iy Minister. 
 LORD, look down from heaven, behold, 
 visit and relieve this Thy servant. Look 
 upon him with the eyes of Thy mercy, give him 
 comfort and sure confidence in Thee, defend him 
 from the danger of the enemy, and keep hi7n 
 in perpetual peace and safety, through Jesus 
 Christ our Lord. Amen. 
 
 HEAR us, Almighty and most merciful God 
 and Saviour ; extend Thy accustomed 
 goodness to this Thy servant who is grieved with 
 sickness. Sanctify, we beseech Thee, this Thy 
 fatherly correction to hijn ; that the sense of his 
 weakness may add strength to his faith, and 
 seriousness to his repentance. That, if it shall be 
 Thy good pleasure to restore him to his former 
 health, he may lead the residue of his life in Thy 
 fear, and to Thy glory : or else give him grace 
 so to take Thy visitation, that after this painful 
 life ended he may dwell with Thee in life ever- 
 lasting, through Jesus Christ our Lord. Amen. 
 
 Oremus. 
 
 EESPICE, DoMiNE, de ccelo, et vide et 
 visita hunc famulum Tuum N. et bene>^- 
 dic eum sicut benedicere dignatus es Abraham, 
 Isaac, et Jacob. Res])ice super eum, Domine, 
 oculis misericordias Tuai : et reple eum omni 
 gaudio et lastitia et timore Tuo. Expelle ab eo 
 omnes inimici insidias : et mitte Angelum pacis 
 qui eum custodiat, et domum istam in pace per- 
 petua. Per Dominum nostrum. 
 
 Oremus. 
 
 EXAUDI nos, omnipotens et misencors Deus, 
 et visitationem Tuam conferre digneris 
 super hunc famulum Tuum N. quem diversa 
 vexat infirmitas. Visita eum, Domine, sicut 
 visitare dignatus es socrum Petri, puerumque 
 centurionis, et Tobiam, et Saram, per sanctum 
 angelum Tuum, Raphaelem. Restitue in eo, 
 Domine, pristinam sanitateni : ut luereatur in 
 atrio domus Tuaj dicere, castigans castigavit me 
 DoMiNus, et morti non tradidit me : Salvator 
 mundi. Qui cum Deo Patre, et Spiritu 
 Sancto vivis et regnas Deus : per omnia ssecula 
 saecnlorum. Amen. 
 
 IT Then shall the Minister exhort the sick person after 
 this form, or other like. 
 
 DEARLY beloved, know this, that Almighty 
 God is the Lord of life and death, and of 
 all things to them pertaining, as youth, strength. 
 
 health, age, weakness, and sickness. Where- 
 fore, whatsoever your sickness is, know you cer- 
 tainly that it is God's visitation. And for what 
 cause soever this sickness is sent unto' you, 
 whether it be to try your patience for the 
 
 Father, our own weakness will lead us more to Him, will 
 make us feel our dependence on Him more ; in sliort, will 
 strengthen our faith. The sense of weakness will force on us 
 the uncertainty of life, ^vill make us remember how short our 
 time is, and bring us to more earnest repentance for all we 
 have done amiss, as remembering the account we may so soon 
 have to give before our God. The prayer, too, reminds those 
 who hear it, that the repentance and sorrow are not to be 
 limited simply to a sickbed, but that in case of recovery the 
 good work begun in time of affliction must be carried out. 
 flow necessary to pray, "H it shall be Thy good pleasure to 
 restore him to his former health, lie may lead the residue of 
 liis life in Thy fear ! " How many are there who promise well 
 when God's hand is upon them, who seem full of godly sor- 
 row for sin, and Christian hatred of it, who yet on recovery 
 forget all, and fall back into old sins, and form new evil 
 habits ! 
 
 And since the issues of life and death are with the Lord, 
 and we know not what the event may be, recovery or death, 
 the collect prays, not only that in case of restoration the sick 
 man may be enabled to live to God, but that in case his illness 
 prove fatal, he may, through the grave and gate of death, 
 pass to a joyful resurrection, and, this life ended, dwell for 
 ever with God in life everlasting. 
 
 THE EXHORTATIONS. 
 
 The use of Exhortation after Prayer has long formed part 
 of the Service in the Western Church. The principal heads 
 of the Exhortation as given in our Prayer Book are prescribed 
 by an ancient Canon, in which the Priest is ordered, after he 
 hath pr.ayed for the sick, " to speak comfortably and mildly 
 to hini, exhorting him to place all his hope in God, and to bear 
 his scourging patiently ; to believe it is designed for his 
 purifying and amendment, and also to confess liis sins, and 
 promise reformation if God grant him life, and that he engage 
 to do acts of Penance for his faults ; also that lie dispose of 
 his estate while his reason and senses remain entire ; that he 
 break off his iniquities by Almsdeeds ; that he foryive all 
 that have offended him ; that he hold a right Faith and 
 Belief, and never despair of God's mercy." [C'oncil. Sianne- 
 teni. cap. 4, ap. Binium torn. .3, p. 2, pag. 131.] In the 
 
 Sarum Manual the first form of Exhortation, which probably 
 in some measure suggested the two Exhortations here set 
 forth, is but short : " Frater charissime, gratias age omni- 
 potenti Deo pro universis -I" beneticiis suis : patienter et 
 benigne suscipiens intirmitatem corporis quam tibi Deus 
 immisit : nam si ipsam huiiiiliter sine niuriiiure toleraveris, 
 infert auim« tua; maximum pra^mium et salutem. Et frater 
 charissime quia viam universaj carnis ingre.ssurus es ; esto 
 firinus in fide. Qui enim non est firmus in fide infidelis est : 
 et sine fide impossibile est placere Deo. Et ideo si salvus esse 
 volueris : ante omnia opus est ut teneas catholicam fidem : 
 quam nisi integram iuviolatamque servaveris : absque dubio 
 in ajternum peribis. " , 
 
 Some traces of similarity with our own form may also be 
 found in a mediaeval Exhortation of early date, given by 
 Maskell. It is taken from an ancient MS., De Visitalione 
 Iiilirmoriim, in the Library of St. John's College, Oxford : — 
 
 " JIow thou shall comfort a man that he ijrticche noic^t uhan 
 he is seke. 
 
 " Sone .oueste thou thi Lord God? he will sai, je. Than 
 thus, jf thou lone God, thou lonest that He dciith, and He 
 sUorgeth the, and therfor thou shalt gladli sutfre it. Here 
 of spekit Salamon, and seith, Sone speke noujt aien the 
 chastising of thi fader, for it is no sone whom the fadir 
 chastisith noust, and it accordith with commine nianer of 
 speche. For if a man see anotheris child do schreudeli in his 
 fader presence, and the fader chastised him nou!t, than wold 
 that othir man seio, it is ncnut his sone, or eliis he loueth 
 him nou5t, for if he were his child or cUis loued him, he wold 
 chastise him : and therfor be miuit evil afraide of thi Faders 
 chastising of heuene ; for ho seith himself; whom I lone, him 
 I chastise. Also sekenes of bodi iiiaUith soule hele, and soule 
 lielo is nouTt but of God; therfor dcs]iice iiouit Godis seorge, 
 liut whan God ponissche the, tli.iiiUe him and lone him, that 
 he emendith the, and underiiciiiith the, and lil.imeth the, and 
 ponissche the noust in his wratli no in Ins wodnes, but in his 
 greto mercy ..." [Maskeli.'s .Von. Rit. iii. 354.] 
 
 The Exhortation, as set forth in our Service, is divided into 
 two portions, whereof the second part may be omitted if the 
 person visited be very sick. The tirst part is devoted to 
 instruction regarding the cause of sickness, and the purpose 
 of it as concerns the sufferer. The second portion ia purely
 
 464 
 
 Cf)e Visitation of the ^icfe. 
 
 example of others, and that your faith may be 
 found in the day of the Lord laudable, glorious, 
 and honourable, to the increase of glory and end- 
 less felicity ; or else it be sent unto you to cor- 
 rect and amend in you whatsoever doth offend 
 the eyes of your heavenly Father ; know you 
 certainly that if you truly repent you of your 
 sins, and bear your sickness patiently, trusting in 
 God's mercy, for His dear So>f Jesus Christ's 
 sake, and render unto Him humble tlianks for His 
 Fatherly visitation, submitting yourself wholly 
 unto His will, it shall turn to your profit, and 
 help you forward in the right way that leadeth 
 unto everlasting life. 
 
 IT If the person visited be very sick, then the Curate 
 may end liis exhortation in this place, or else pro- 
 ceed. 
 
 TAKE therefore in good part the chastisement 
 iif the Lord : For (as Saint Paul saith in 
 the twelfth Chapter to the Hebrews) whom the 
 Lord loveth He chasteneth, and scourgeth every 
 son whom He receiveth. If ye endure chasten- 
 ing, God dealeth with you as with sons ; for 
 what son is he whom the father chasteneth not ? 
 But if ye be without chastisement, whereof all 
 are partakers, then are ye bastards, and not sons. 
 Furthermore, we have had fathers of our flesh, 
 which corrected us, and we gave them reverence : 
 shall we not much rather be in subjection unto 
 the Father of spirits, and live ! For they verily 
 for a few days chastened us after their own plea- 
 sure ; but He for our profit, that we might be 
 
 partakers of His holiness. These words, good 
 brother, are written in holy Scripture for our 
 comfort and instruction, that we should patiently, 
 and with thanksgiving bear our heavenly Father's 
 correction, whensoever by any manner of adver- 
 sity it shall please His gracious goodness to visit 
 us. And there should be no greater comfort to 
 Christian persons, than to be made like unto 
 Christ, by suffering patiently adversities, 
 troubles, and sicknesses. For He Himself went 
 not up to joy, but first He suffered pain ; He 
 entered not into His glory before He was cruci- 
 fied. So, truly, our way to eternal joy is to 
 suffer here with Christ ; and our door to enter 
 into eternal life is gladly to die with Christ ; 
 that we may rise again from death, and dwell 
 with Him in everlasting life. ICow therefore 
 taking your sickness, which is thus profitable for 
 you, patiently, I exhort yon in the Name of God, 
 to remember the profession which you made unto 
 God in your baptism. And forasmuch as after 
 this life there is an account to be given unto the 
 righteous Judge, by Whom all must be judged 
 without respect of persons ; I require you to 
 examine youi-self and your estate, both toward 
 God and man ; so that accusing and condemning 
 yourself for your own faults, you may find mercy 
 at our lieavenly J'ather's hand for Christ's 
 sake, and not be accused and condemned in that 
 fearful judgement. Therefore I shall rehearse 
 to you the Articles of our Faith, that you may 
 know whether you do believe as a Christian man 
 should, or no. 
 
 I 
 
 hortatory, exhorting to patience, self-examination, and faitli. 
 In the earlier portion the sick man is reminded tliat all things 
 are of God, as life, death, health, and sickness. Whatever 
 his trial may be, it is God's visitation. If from the Lord, it 
 comes with some definite end and purpose, for the Almighty 
 does not work at random. The object may be the trial of 
 his patience for the example of others, that they may see in 
 the sick m.an visible proof of God's sustaining grace, and be 
 brouglit to seek it for themselves ; or that his faith may be 
 tried, to see of what sort it is, whether it will endure in the 
 furnace of affliction ; or that he may be moved to see his sins, 
 and the need of repentance and amendment of life. One or 
 other of these, or a combination of all, may be the end pur- 
 posed by God ; )>ut although we may not be able to see 
 clearly the cause for which the sickness is sent, one thing is 
 certain, that if it be accepted in a right spirit, it will turn to 
 the good of the sufferer. If he truly repent him of his sins, 
 if he bear his sickness patiently, trusting in God's mercy 
 through Christ, — nay more, if, strong in faith, he is able to 
 see goodness in this fatherly visitation, and to thank God for 
 it ; then, whether he recover or whether he die, the sickness 
 shall turn to his profit. If he recover, healtli will hud him 
 strengthened, stablished in the faith, earnest to run his 
 Christian race, to press forwanl toward the mark of the prize 
 of his high calling in Christ Jesus, with deeper love to his 
 Lord and firmer faith. If he die, there will be ministered 
 unto him, through the grace of God, an entrance into life 
 eternal. 
 
 The second part is founded, as far as the earlier portion of 
 it is concerned, on Heb. xii. 6-10. These words are set 
 before the sick man as an argument for patience under the 
 chastening hand of God. He is reminded, too, of the example 
 of Christ. The Christian before all things should long to 
 be as his Master, Who going through sorrow and pain on 
 earth, entered not into His glory until after His agonizing 
 Death on the cross. They who would share the blessedness 
 of Christ must be willing to take up the cross when it is set 
 before thera, and follow Him in the path of suffering. 
 
 It is also observable that the continued obligation of the 
 vows made in Baptism is set before the sick person ; and that 
 these vows are spoken of as the substantial matter on which that 
 
 Judgement will be founded which mortal sickness so ^nvidly 
 brings into view. Thus the Christian system is shewn to ns, 
 consistent with itself in all its parts, as is the Christian 
 revelation : and when a person is lying on a sickbed in 
 expectation of death, he is forcibly reminded by the ministra- 
 tions of the Church to him that the life of this world is, in 
 its spiritual reality, a preparation for a life to come with 
 which it is intimately associated. 
 
 THE PROFESSION OF FAITH. 
 
 In the ancient English Office the Priest is directed to recite 
 to the sick man the fourteen articles of the faith, of which 
 the seven first relate to the mystery of the Trinity, and the 
 seven others to the hunjanity of Christ. After these articles 
 it is, however, added, "And if the sick man be a laic or 
 simply a literate, then the priest may question him generally 
 on the articles of the faith under this form." The form pre- 
 scribed in this case is simply the Creed slightly paraphrased. 
 
 Maskell cites a form of examination from the MS. De 
 Visitalione Iiijirmoriim, already quoted. Part of it is : "^^'han 
 thou hast told him alle this, or ellis ;if thou haue no time to 
 sai alle for hast of deth, begin here, and speke to him on this 
 maner, whan thini seest that he neiheth the deth. Brother, 
 art thou glad tliat thou shalt die in Christin feith? Eesp. je. 
 Knowleche that thou hast noujt wel lined as thou shuldest? 
 Resp. jc. Art thou sori therfor? Resp. ?e. Hast thou 
 wil to amende the, jif thou haddist space of Iif? Resp. 5e. 
 Leuist thou in God, Fader Almighti, Maker of heuene and 
 erthe ? Resp. 5e. Leuist thou in the Fader and the Sone 
 and the Holi Gost thre persons and on God ? Resp. je. 
 Leuist thou that cure Lord Jesus Crist Godis Sone of heuene 
 was conseiuid of tlie Holi Gost, and toke fiesche and blode of 
 oure ladi seint Marie, and was borne of hir, she being moder 
 andmayde? Kesp. ,e. Leuist thou that he suftrid pine and 
 deth, for oure trespas, and nouit for his gilt under Pounce 
 Pilate, and that he was don on the cros, and died for the on god 
 Fridai, and was buried ? Resp. je. Thaukest thou him 
 therfor? Resp. ic. Leuist thou that thou may noujt be 
 sauid but throw his deth ? Resp. je." [Maskell's J/ok. Rit. 
 iii. 357.]
 
 Cf)C Oisitatjon of tfjc %icfe. 
 
 465 
 
 H Here the Minister shall rehearse the Articles of 
 the Faith, sayiug thus, 
 
 DOST thou believe in God the Father 
 Almighty, Maker of heaven and earth 1 
 
 And in Jesus Christ His only begotten Son 
 our Lord 1 and that He was conceived by the 
 Holy Ghost, born of the Virgin Mary ; that He 
 suffered under Pontius Pilate, was crucified, dead, 
 and buried ; that He went dovra into hell, and 
 also did rise again the third day ; that He 
 ascended into heaven, and sitteth at the right 
 hand of God the Father Almighty, and from 
 thence shall come again at the end of the world, 
 to judge the quick and the dead 1 
 
 And dost thou believe in the Holy Ghost, 
 the holy Catholick Church, the Communion of 
 Saints, the Remission of sins, the Resurrection 
 of the flesh, and everlasting life after death ? 
 
 IT The sick person shall answer, 
 All this I stedfastly believe. 
 
 IT Then shall the Minister examine whether he repent 
 him truly of his sins, and be in charity with all 
 the world ; exhorting him to forgive from the 
 bottom of his heart all persons that have offended 
 him, and if he hath ofl'ended any other, to ask 
 them forgiveness ; and where he hath done injury 
 or wrong to any man, that he make amends to the 
 uttermost of his power. And if he hath not before 
 disposed of his goods, let him then be admonished 
 
 *Siir. 
 
 IT " Et si infirmus laicus vel simpliciter literatus fuerit : 
 tunc potest sacerdos articulos tidei in generali ab 
 eo inquirere, sub hao forma. 
 
 CARISSIME frater : credis Pateem et Filium 
 et Spieitum Sanctum, esse Tres Personas 
 et Unum Deum, et ipsam benedictam atque indi- 
 visibilem Trinitatem creasse omnia creata visi- 
 bilia et invisibilia. Et solum Filium, de Spiritu 
 Sancto conceptum, incarnatum fuisse ex Maria 
 Virgine : passum et mortuum pro nobis in cruce 
 sub Pontio Pilato : sepultum descendisse ad 
 inferna : die tertia resurrexisse a mortuis : ad 
 ccelos ascendisse : iterumque venturum ad judi- 
 candum vivos et mortuos, omnesque homines tunc 
 in corpore et anima resurrecturos, bona et mala 
 secundum merita sua recepturos. Et remissionem 
 peccatorum per sacramentorum ecclesise percep- 
 tionem. Et sanctorum communionem : id est, 
 omnes homines in caritate existentes, esse par- 
 ticipes omnium bonorum gratire quse fiunt in 
 ecclesia : et omnes qui communicant cum justis 
 hie in gratia, communicare cum eLs in gloria ? 
 
 II Deinde respondeat iniirmua, 
 Credo firmiter in omnibus . . . 
 
 IT Deinde dicat sacerdos. 
 */~^ARISSIME frater : quia sine caritate nihil 
 V>' proderit tibi fides, testante Apostolo qui 
 dicit : Si habuero omnem fidem ita ut montes 
 transferam, caritatem auteni nou habuero, nihil 
 sum : Ideo oportet te diligere Dominum Deum 
 tuum super omnia ex toto corde tuo, et ex tota 
 
 This form of Exhortation appears to belong to a type com- 
 monly used in the Jliddle Ages. Mr. Maskell's form is 
 taken from a MS. in St, John's College Library, Oxford ; the 
 following is from a M8. in the Bodleian [Rawlinson, c. 587, 
 tf. 53, 54.] In the s,ame collection [Rawlinson, c. 108, 90] 
 there is a Latin form apparently drawn up for the use of 
 priests in the diocese of Laudun, in the fifteenth century, 
 which begins in a similar manner. 
 
 "Antequam conimunicotur infirmus et ante unccionem : — 
 
 " Brother, be ye gladde y' ye shall dye in Chrysten bcleve ? 
 He. Ye, syr. 
 
 " Knowe ye well y' ye have not so well lyved as ye shulde ? 
 Ye, syr. 
 
 "Haue ye wille to amende yow if ye had space to lyve? 
 Ye, syr. 
 
 "Beleve ye that o'' Lorde Christ Jliu goddys soon of 
 heaven was born of the blessyd vyrgyne ou'' ladie saynt Mary ? 
 Ye, syr. 
 
 "Beleve ye that our Lorde Christ Jhu dyed vpon the crosae 
 to bye mans sowle upo the good ffrydaie ? Ye, syr. 
 
 " Thancke ye him entiurly tlierof ? Ye, syr. 
 
 "Beleve ye y' ye may not bo saved but by his precious 
 death ? Ye, syr. 
 
 * "Tunc dicat sacerdos. 
 
 "Therfor, Brother, while yo'' sowle is in yo' bodye, 
 thancke ye god of. his dcatli, and haue ye hole truste, to be 
 saved, through his precyouse death, and thyncke ye on non 
 other worldely goode, but onely in Christe Jhus deatho, and 
 on his pytefull passyon, and saye after me. My swctc Lorde 
 Christ .Jhu, I put thy precyous passion betweue the and my 
 evill werke and betweue me and thy wrathe. 
 
 " Et dicat infirmus ter. 
 
 ' ' In manus tuas Domine, etc. Vel sic : — 
 "Lorde Christ Jhu, in to thy handes I betake my sowle and 
 as thow bouglitcst me, bodye and soule I betake to the." 
 
 The beautiful words, "I put Thy precious Passion," etc., 
 are taken from St. Anselm ; unless indeed the reverse be the 
 
 2g 
 
 case, and St. Anselm quoted them from a form familiar in his 
 time. 
 
 In our Prayer Book the Creed simply has been retained as 
 containing all things necessary to be believed by a Christian 
 man, and on account of its great conciseness, an important 
 point to be considered in selecting or composing a form for 
 use in time of sickness and consequent weakness. In the case 
 of ignorant persons there should be some previous instruction 
 in the doctrines of the Creed before the Visitation Office is 
 used, and this profession of faitli thus solemnly made. A 
 concise exposition of it will be found in the Notes to Mora- 
 ing Prayer, p. 197. 
 
 IViai shall the Minister exaniiin'] In the Sarum Manual, 
 after tlie patient's confession of faith, there folIoVs a long 
 exhortation to charity (grounded on 1 Cor. xiii.), to make 
 amends for injuries done, to forgi\'e injuries received, to love 
 of enemies, to firm hope and faith in Cod, to confession of 
 sin ; and after the special confession the priest is directed to 
 use an exhortation to almsgiving and good deeds and to 
 works of penance in case of recovery. The Exhortation 
 directed by the various Ilubrics that follow the confession of 
 faith in our Service is to be similar in its general character. 
 In addition, liovvever, to ujoving the sick man to repent him 
 truly of his sins, to be in love .and charity with all men, and 
 to make amends to the uttermost of his power if he have 
 wronged any, the priest is directed to admonish him, if he 
 hath not before disposed of his property, to make his will. 
 This may seem at first sight to be too purely a secular matter 
 to find place in a deathbed Exhortation. Yet when we reflect 
 wliat heartburning and jealousy is often caused by the fact 
 of no disposition of property having been made, ami when we 
 rcmenjber that from this very cause families are often broken 
 up and relations estranged, we can see at once that it is a 
 part of the duty of the minister of Clirist to do his utmost to 
 prevent such a state of things. After having counselled the 
 sick man to make a just and equitable provision for his 
 family or relations, the priest is directed earnestly to move 
 him to be liberal to tlie poor. First, he is exhorted to con- 
 sider how his alTairs stand, then to be charitable, that in liis 
 giving there may be no injustice to tliose wlio have prior 
 claims upon him either by debt or relationship. It has
 
 466 
 
 Cfjc Oisitation of tbe %ick. 
 
 to make his will, and to declai'e his debts, what 
 lie oweth, and what is owing unto him, for the 
 better discharging of his conscience, and the quiet- 
 ness of his executors. But nien should often be 
 put in remembrance to take order for the settling 
 of their temporal estates, wlulst they are iu 
 health. 
 
 IT These words before rehearsed may be said before 
 the Minister begin his prayer, as he shall see 
 cause. 
 
 H The Minister should not omit earnestly to move 
 such sick persons as are of ability, to be liberal 
 to the poor. 
 
 if Here shall the sick person be moved to make a 
 special confession of his sins, if he feel his con- 
 science troubled with any weighty matter. After 
 
 anima tua : et proximuin tuum propter Deum 
 sicut te ijjsum : nam sine hujusmodi caritate 
 nulla fides valet. Exerce ergo caritatis opera 
 duni vales : et si niultuni tibi aifuerit, abundanter 
 tribue : si autem exiguum, illud impartiri stude. 
 Et ante omnia si quern injuste teseris, satisfacias 
 si valeas : sin autem, expedit ut ab eo veniam 
 humiliter postules. Dimitte debitoribus tuis et 
 aliis qui in te peccaveruut, ut Deus tibi dimittat. 
 
 IT " Deinde stabilito sic infirmo in fide, caritate, et spe 
 dicat ei sacerdos, 
 
 CAEISSIME frater : si velis ad visionem Dei 
 pervenire, oportet omnino quod sis mundus 
 in mente et purus in conscientia : ait enim 
 Cheistus in evangelic : Eeati mundo corde, 
 quoniam ipsi Deum videbunt. Si ergo vis 
 mundum cor et conscientiam sanam habere, 
 peccata tua iiniversa confitere. . . . 
 
 always been the custom of the Church to stir up men to 
 liberality iu time of sickness : it is sujjposed that the heart 
 at such a season will be most readily touched with sympathy 
 for the sorrows of others, therefore specially at such times are 
 men exhorted by the Church, "To do good and to com- 
 municate forget not : for with such sacrifices God is well 
 pleased." ' 
 
 THE SPECIAL CONFESSION OF SINS. 
 
 Here shall the sick person] This Rubric is, as will be seen, 
 an abbreviated form of the ancient Latin Rubric and Exhorta- 
 tion. Its transition from the ancient to the modern form may 
 be further illustrated by the following comparison : — 
 
 1549. 
 
 Here shall the 
 sick person 
 
 1552. 
 
 Here shall the 
 sick person 
 
 16G1. 
 
 the 
 
 make a special con- make a special con- 
 
 fession, if liefeelhis 
 conscience troubled 
 with any weighty 
 matter. After 
 which confession 
 the Priest shall 
 absolve him 
 
 fession, if he feel his 
 conscience troubled 
 with any weighty 
 matter. After 
 which confession 
 the Priest shall 
 absolve him 
 
 after this sort. 
 
 Here shall 
 sick person 
 be moved to 
 make a special con- 
 fession 
 of his sins, 
 if he feel his con- 
 science troubled 
 with any weighty 
 matter. After 
 which confession 
 the Priest shall 
 absolve him 
 (if he humbly and 
 heartily desire it) 
 after this sort. 
 
 after this form : 
 and the same ionn 
 of absolution shall 
 be used in all pri- 
 vate confessions. 
 
 The parenthesis in the last form of this Rubric was intro- 
 duced by Bishop Cosin, who has written it in the margin of 
 the Durham Book. 
 
 It is plain that the kind of Confession named iu this Rubric 
 is that which is popularly known as "Auricular " Confession ; 
 for although privacy is not enjoined, it is quite certain that 
 it would be sought both by Priest and penitent, and that 
 without it the Confession would most likely be of a very 
 general, instead of a "special" character. That it is also 
 intended to be private or " auricular "—spoken to the ear of 
 tho Priest alone— is shown by the original form of the Rubric 
 in 1549, which speaks of "all private confessions" with an 
 evidently inclusive sense, — this here enjoined being one of 
 the kind included. 
 
 » Great caution should, however, he used in carrying out these duties 
 Dying persons are not only susceptible in respect to true Christian charity 
 and justice ; but they are also open to impressions from fear, sentiment, 
 and other influences ineidental to their state of prostration. In acting 
 upon this Rubric, therefore, the Clergyman should rather use Exhorta- 
 tions of a general ch.aracter, stating principles, than any which descend 
 into detail. It may also be remarked that he should assist in making a 
 will only in cases where a more proper person cannot be found in time. 
 
 Before proceeding further, it may be well to enquire what 
 references to private confession are to be found in the official 
 documents of the Church of England, in addition to the one 
 now before us. The most familiar is that at the close of the 
 Exhortation directed to be used by the Minister when giving 
 warning of the celebration of the Holy Communion : "And 
 because it is requisite. That no man sliould come to the Holy 
 Communion, but with a full trust in God's mercy, and with a 
 quiet conscience ; therefore if there be an)' of you, who by 
 this means cannot quiet his own conscience herein, but re- 
 quireth further comfort and counsel, let him come to me, or 
 to some other discreet and learned Jlinister of God's Word, 
 and ojien his grief ; that bj' the ministry of God's Holy Word 
 he may receive the benefit of absolution, together with 
 ghostly counsel and advice, to the quieting of his conscience, 
 and avoiding of all scruple and doubtfulness." The 113th 
 Canon also refers to the subject ; enjoining secrecy on the 
 Minister in respect to all confessions confided to him : — 
 
 "Provided always. That if any man confess his secret and 
 hidden sins to the Minister, for the unburdening of his con- 
 science, and to receive spiritual consolation and ease of mind 
 from him, we do not any way bind the said Minister by this 
 our Constitution, but do straitly charge and admonish him, 
 that he do not at any time reveal or make known to any 
 person whatsoever, any crime or offence so committed to his 
 trust and secrecy (except they be such crimes as by the Laws 
 of this Realm his own life may be called in question for con- 
 cealing the same) under pain of irregularity. " - 
 
 And, lastly, in the second part of the Homily of Repentance 
 it is said, " If any do find themselves troubled in conscience, 
 they may repair to their learned curate or pastoi', or to some 
 other godly learned man, and shew the trouble and doubt of 
 their conscience to them, that they may receive at their hand 
 the comfortable salve of God's Word." 
 
 These quotations might be illustrated by many cases 
 recorded in the lives of good Churchmen and Churchwomen 
 of the last and previous centuries, in which private Confession 
 was used both in health and sickness ; and numberless practi- 
 cal writers speak of it as a recognized lialnt in the Church of 
 England since the Reformation as well as before.^ Nearly 
 
 2 Tlie force of this Canon is apparently weakened by the indefinite 
 character of the last word iu the quotation, as used in modern times. In 
 ecclesiastical law "irregularity" means dcprivatioti, accompanied by a 
 perpetual incapacity for taking any benefice whatever. It is the severest 
 puuislnricnt which can he inflicted on a Clergyman tmder the Canon law, 
 sliurt of degradation from his Orders. 
 
 ^ An interesting document has lately come to light among the papers of 
 Grenville, Dean of Durham, and son-in-law to Bishop Cosin. The j^apers 
 referred to are iu the Bodleian Library : Rawlinsou MS. Miscell, 1109. 
 They are also published by the Surtees Society. The Dean writes as 
 follows : — 
 
 "We ha\ing no directions given by the Church for private Confession 
 and Absolution, but what is in the Otflce for the Sick, as to the manner 
 of performance, we ought to proceed in that method, for the matter of 
 examination, as far as time, and place, and jicrsoii will permit. 
 
 The form of Absolution is there set down, and therefore ought to be 
 retained, but as for the fonn of prayers before or after, it is left to the dis- 
 cretion of the Minister. And accordingly several Ministers have several 
 ways and methods of performance of it ; more or less to edification. 
 
 The rule of the Apostle — Ut all thivffs be done to edification — ought to 
 guide priests in this, and all other iicrformances. 
 
 Being moved thereto by these considerations and the practice of the most
 
 Cf)C Oisitation of the ^ic&. 
 
 467 
 
 which confession, the Priest shall absolve him (if 
 he humbly and heartily desire it) after this sort. 
 
 OUR LoKD Jesus Chkist, Who liatli left 
 power to His Cliurch to absolve all 
 sinners who truly repent and believe in Him, of 
 His great mercy forgive thee thine offences : And 
 by His authority committed to me, I absolve 
 thee from aU thy sins, In the Name of the 
 Father, and of the Sox, and of the Holy 
 Ghost. Amen. 
 
 Ti And then the Priest shall say the Collect foUowing. 
 H Let us pray. 
 
 OMOST merciful God, Who, according to 
 the multitude' of Thy mercies, dost so put 
 
 a 5. ». 
 
 ' S. g. Celas. Re- 
 conciliatio Pteni- 
 tentis ad mortem ; 
 ill Martene (ft 
 Aniiq, Ecc. Rit. 
 iii. 15. Menard's 
 
 Notts to Crc^. 
 Sacr. p. 353. 
 Mur. I. 504. 
 
 IT « Deinde absolvat sacerdos infirmum, ab omnibus 
 peccatis suis, hoc modo dioens, 
 
 DOillNUS noster Jesus Cheistus pro Sua 
 magna pietate te absolvat : et ego aucto- 
 ritate Ejusdem Dei et Domini iiostri Jesu 
 Cheisti, et beatorum Apostolorum Petri et 
 Pauli, et auctoritate mihi tradita, absolve te ab 
 omnibus peccatis* his de quibus corde contritus 
 et ore mihi confessus es : et ab omnibus aliis 
 peccatis tuLs de quibus si tuas occurrerent 
 memorias libenter confiteri velles : et sacramentis 
 ecclesiae te restituo. In nomine Pateis, et FiLii, 
 et Spieitus Sancti. Ameu. 
 
 Orcmus. 
 
 • ~n\ EUS misericors, Deus clemens. Qui secundum 
 
 J— ^ multitudinem miserationum Tuarum pec- 
 
 all such writers, however, protest against its compulsory in- 
 junction ; and it does not seem to be proved that frequent 
 and habitual Confession has ever been very common in the 
 Church of England since the Reformation. 
 
 Having to deal here only with cases of sickness, the question 
 comes before us, What is a clergyman's duty under the 
 circumstances indicated by the Visitation Office ? 
 
 It is plain that we cannot say, he must press no one, but 
 must simply be willing, if confession is volunteered, to hear 
 it ; for the Rubric expressly says, " Then shall the sick jiersoii 
 be moved," and the addition was made in 1661. Still the 
 Church interposes a condition, " if he feel his conscience 
 troubled with any weighty matter," which implies that only 
 in special cases, even in time of sickness, is confession to be 
 urged as absolutely essential to the health of the soul. 
 
 A clergyman often meets with such special cases ; where it 
 is plain (for example) that the time is short, the sick man 
 suffering from some severe accident probably soon to end in 
 death, or lying under mortal sickness. He possibly knows 
 little of the dying person's previous life, and even if he does 
 know something of his outward conduct, he can hardly be 
 acquainted with his secret sins. In such a case he could not 
 take a more direct course towards promoting the dying man's 
 peace with God than by moving him to make a special con- 
 fession of his sins, if his conscience be troubled with any 
 weighty matter. Such a confession is almost the best proof 
 
 godly and eiuineiit IJivines under whom I have had my edification, I do 
 mal^e use of the lorm following ; — 
 
 Begin first with the Lord's Prayer, saying together : Ocr Father Which 
 art, etc. 
 
 Vers. O Lord, open Thou our lips. 
 
 An$. And our mouth shall shew forth Thy praiso. 
 
 Vers. O God, make speed to save us. 
 
 Atis. O LoKD, make haste to help us. 
 
 Glory be to the Father, etc. 
 
 As it was in the beginning, etc. 
 
 Then recite together Psalm cxxxix., Domlne probasti,—0 Lord, Thou 
 hast searched nie out and known me, etc. 
 
 After this is said the Priest takes his jilace in his chair, and requires the 
 penitent to kneel down before him, and to answer sincerely in the Name 
 and fear of God to sueh questions as he shall by Christ's authority demand 
 of him. 
 
 It is exiiedient and thought good for the ease and encouragement of the 
 penitent to have some form of examination and answers given to him some 
 convenient tinu! before to consider of for the greater proUt of his soul, and 
 better preparation for so solenui a duty. 
 
 Then let the I'cnitent repe.it one of the forms of Confession after the 
 Priest, with due diliberalion and intention. After which the Priest rising 
 up shall add, O Lord, I beseech Thee, etc., and then solenuily pronounce 
 that excellent form of Absolution, Our Lord Jesus Christ, etc. 
 
 Then let the Priest jironounce such sentences of Scrijiture as he conceives 
 most to cdillcation. Keciting afterwards on their knees together Psalm 
 X-xxiL, Blessed, etc., concluding with these following prayers :— 
 
 Let us pray. 
 1. O most merciful God, Who according to the multitude of Thy mercies, 
 etc., with some few alterations. 
 
 Or, 
 O most mighty God and merciful Father, etc. 
 •2. Lord, we beseech Thee give us grace to withstand, etc. 
 ;i. Lord, Who knowest that all our doings are nothing worth, etc. 
 •1. Ijoro, we pray Thee that Thy grace, etc, 
 Almiohtv God, the Fountain of all wisdom, etc. 
 
 liencdictlon." 
 A long paper of questions is appended which appears to have been used 
 by Greiiville for some person who eame to him habitually for Confession. 
 
 we can have of a dying man's sorrow for sin, of his penitent 
 mind, and of his desire for pardon. It is easy for him to say 
 that he is "comfortable in his mind," or that "he is happy; " 
 but such words are too often used by those who ought neither 
 to be comfortable nor happy when the Judgement is immedi- 
 ately before them. On the other hand, if a dying person 
 opens out his sinfulness to the sorrowing gaze of Christ's 
 minister, he does that which is extremely distasteful, and 
 perhaps very painful, to himself ; and does it with no other 
 object than that by his humble confession he may gain the 
 benefit of Christ's cleansing Blood through the word of 
 absolution pronounced by the Priest in his Master's Name. 
 
 It is most evident that where a person is thus desirous of 
 unburdening his mind, [1] the Priest has no right to refuse to 
 hear and receive such confession ; and also that [2] the Priest 
 is even bound to suggest and advise it as the leniedy pro- 
 vided by the Church to those who are thus burdened. 
 
 The form in which Special Confessions are to be made is 
 not laid down in the Prayer Book. The following is a com- 
 mon one : "In the Name of the Father, and of the Sun, and 
 of the Holy Ghost. Amen. I confess to God the Father 
 Almighty, to His only-begotten Son Jesus Christ our Lord, 
 to God the Holy Ghost, and to you, father, that I have 
 sinned exceedingly in thought, word, and deed, through my 
 fault, through my most grievous fault. [Here conies in a 
 statement of the sins troubling the person's conscience.] For 
 these and all my other sins wliich I cannot now remember I 
 humbly beg pardon of Almighty God, and grace to amend ; 
 and of you, my father, I aSk [penance,] counsel, and absolu- 
 tion. And therefore I beseech God the Father Almighty, 
 His only-begotten Son Jesus Christ, and God the Holy Ghost, 
 to have mercy upon me, and you, father, to pray fcft' me." 
 
 THE ABSOLUTION. 
 
 The substantial part of this Absolution is ancient, as will 
 be seen by comparing it with the Latin original, A prefatory 
 addition was made to it at the time of its translation in 1549 ; 
 and this was taken from the AKsolution in the "Order of 
 Communion " of L548, which, again, was derived from Arch- 
 bishop Herila^'n's Connullation. 
 
 Daye's Transl. 0/ Hermann's 
 Conaultation, 1547. 
 
 Because our blessed Lord 
 hath left this power to His 
 congregation, that it may 
 absolve them from sins, and 
 restore them into the favour 
 of the heavenly Father, which 
 being repentant for their sins, 
 do truly believe in Christ the 
 Lord, 1 the minister of Christ 
 
 The Order of Communion, 
 1548. 
 
 Our blessed Lord, Who hath 
 left power to His Church to 
 absolve penitent sinners from 
 their sins, and to restore to 
 the grace of the heavenly 
 Father such as truly believe 
 in Christ ; Have mercy upon 
 you . . . 
 
 Like the two other Absolutions contained in the Prayer 
 Book, this is intended to convey what it professes to convey, 
 pardon of sin. That pardon c.innot, however, be conveyed 
 without the co-operation of the person to whom it is spoken. 
 It is nullified by a false confession (even although the
 
 468 
 
 Clje Olsitation of tfjc ^icfe. 
 
 away the sins of those who truly repent, that 
 Thou reniemberest them no more ; Open Thine 
 eye of mercy upon this Thy servant, who most 
 earnestly desireth pardon and forgiveness. Eenew 
 in him (most loving Father) whatsoever hath 
 been decayed by the fraud and malice of the 
 devil, or by Ids own carnal will and frailness ; 
 ])reserve and continue this sick member in the 
 unity of the Church ; consider his contrition, 
 accept his tears, asswage his pain, as shall seem 
 to Thee most expedient for him. And forasmuch 
 as he putteth his full trust only in Thy mercy, 
 impute not unto him his former sins ; but 
 strengthen him vi'ith Thy blessed SriuiT, and 
 when Thou art pleased to take him hence, take 
 him unto Thy favour, through the merits of Thy 
 most dearly beloved Son Jesus Cheisx our Lord. 
 Amen. 
 
 H Then shall the Minister say this Psalm, 
 
 IN Thee, O Lord, have I put my 
 trust; let me never be put to con- 
 but rid me, and deliver me in Thy right- 
 
 in Te, Domine, 
 speravi. Ps. Ixxi, 
 
 fusion 
 
 eousness ; incline Thine ear unto me, and save me. 
 
 Be Thou my strong hold, whereunto I may al- 
 way resort : Thou hast promised to help me ; for 
 Thou art my house of defence, and my castle. 
 
 Deliver me, O my God, out of the hand of the 
 ungodly : out of the hand of the unrighteous and 
 cruel man. 
 
 For Thou, Lord God, art the thing that I 
 long for : Thou art my hope, even from my youth. 
 
 Through Thee have I been holden up ever since 
 I was born : Thou art He that took me out of my 
 mother's womb ; my praise shall alway be of Thee. 
 
 I am become as it were a mon.ster unto many : 
 but my sure trust is in Thee. 
 
 O let my mouth be filled with Thy praise : that I 
 may sing of Thy glory and honour all the day long. 
 
 Cast me not away in the time of age : forsake 
 me not when my strength faileth me. 
 
 ^ Sar. De extrema 
 Vnctione. 
 
 cata poenitentium deles, et prajteritorum criminum 
 culpas venia remissionis evacuas : respice super 
 huno famulum Tuuni N., sibi remissionem omnium 
 peccatorum suorum tota cordis contritione poscen- 
 tem. Renova in eo, piissime Pater, quicquid 
 diabolica fraude violatum est : et unitati corporis 
 ecclesise Tua3 membrum infirmum, peccatorum 
 pereepta remissione, restitue. Miserere, Domine, 
 gemituuni ejus: miserere lachrymarum: miserere 
 tribulationum atque dolorum : et non habenteni 
 fiduciam nisi in Tua misericordia, ad sacramentum 
 reconciliationis admitte. Per Christum Domi- 
 NUM nostrum. 
 
 II Delude dicatur Psalmus. 
 
 "TN Te, Domine, speravi . . . non confundar 
 JL i 
 
 in oeternum. 
 
 deception is not detected by the Priest), and by any act of 
 sin which places a bar between tlie sinner and God's pardon. 
 Tlie Priest has acted, of course, to the best of his judgement 
 iu regard to the true peniteuce of the person over whom he 
 pronounces the Absolution, but his judgement is human, and 
 the eye of God alone can detect the full truth. 
 
 It was probably with tlie object of making clear in the 
 form of words itself what relation the Priest stands in 
 towards the penitent and towards the One Forgiver of sins, 
 tliat the Name of our Lord Jesus Christ was [ilaced in the 
 very forefront of the Absolution. He, by His death, pur- 
 chased remission of sin for all men ; therefore He alone is 
 the Judge of all, having the supreme pow er iu Himself origi- 
 nally to save or to condemn. The right foundation being thus 
 laid, the power delegated by Christ to His ministers is intro- 
 duced. It is their part, first, to bring sinners to submit to 
 Jesus : and, secondly, as His Ambassadors to reconcile them. 
 But this reconciliation is only on certain fixed conditions, 
 repentance and faith. Without these there can be no for- 
 giveness ; without evident tokens of these the Priest has no 
 right or power to pronounce the Absolution; without these, 
 even if the Absolution be pronounced by the Priest, there is 
 no pardon. The Lord Jesus being set forth as the Author of 
 all pardon, the authority of His ministers as derived from 
 Him laid down, the conditions of forgiveness stated, the 
 Petition follows that He will confirm in heaven what is done 
 on earth, that He Who is the Priest's Lord will forgive by 
 His servant's ministry. Then follows the indicative part of 
 the Absolution: "And by His authority committed to me, I 
 
 alisolve thee," etc. Reverting again to the 
 
 opening clause, 
 
 we thus see that Christ has power on earth to forgive sins. 
 
 wliich power He has deputed to His ministers ; and since He 
 has promised that He will forgive under certain conditions, 
 it is subject to those conditions that His deputies dispense 
 His pardon. 
 
 Thus, in this very solemn form of Absolution, the Priest 
 acts ministerially througliout ; tliat is, he acts as the instru- 
 mental agent for the declaration by an audible ^^'ord of that 
 pardon which God will give by an inaudiljle sentence to the 
 person who bows down to receive it with a faithful and peni- 
 tent heart. To such it will be a true comfort . a Mord of 
 pardon and a word of peace. ' 
 
 THE COLLECT. 
 
 This ancient "reconciliation of a penitent near de.ath " is 
 not only found in the old formularies of the English Church, 
 where it was used long before tlie preceding indicative 
 form of Absolution was introduced, but iu the Sacramentary 
 of Gelasius, A.D. 494 ; and for many centuries it was com- 
 monly used in the Churches of the West, as the marginal 
 references shew. 
 
 The prayer opens with au appeal to the unfailing mercy of 
 
 1 Tliereis a practicil note about tlio manner of giving Al)Solution in the 
 Salisbury Manual which may be usefully annexed :— 
 
 " Et post absolutionem convenienter apponitur. 'In Nomine Patris, et 
 Filii, et Spiritus .Sancti. .\men.' Ad signandnui, quod sacerdos non pro- 
 pria auctoritate absolvit : sed quasi minister ; tamen hoc relinquitur 
 .sacerdotis arbitrio. Nee requiritur in absolutione manus impositio, quia 
 hoc sacramentum non ordinatur .nd exequendam aliquam excellentiani 
 gratice, sed remissionem culpte, et ideo magis competit cnicis signatio, 
 quia fuit instrumentum iiostrse redemptionis." [.Vunna/. Sarisb. 1530. 
 Mask. ii. 302.1
 
 Cf)C Clisitation of the ^icfe. 
 
 469 
 
 For mine enemies speak against me, and they 
 that lay wait for my soul take their counsel to- 
 gether, saying : God hath forsaken him, persecute 
 him, and take him ; for there is none to deliver 
 him. 
 
 Go not far from me, God : my God, haste 
 Thee to help me. 
 
 Let them be confounded and perish that are 
 against my soul : let them be covered with shame 
 and dishonour that seek to do me evil. 
 
 As for me, I will patiently abide alway : and 
 will praise Thee more and more. 
 
 My mouth shall daily speak of Thy righteous- 
 ness and salvation : for I know no end thereof. 
 
 I will go forth in the strength of the Lord God : 
 and will make mention of Thy righteousness only. 
 
 Thou, O God, hast taught me from my youth 
 up until now : therefore will I tell of Thy won- 
 drous works. 
 
 Forsake me not, O God, in mine old age, when 
 I am gray-headed : until I have .shewed Thy 
 strength unto this generation, and Thy power to 
 all them that are yet for to come. 
 
 Thy righteousness, O God, is very high, and 
 great things are they that Thou hast done : O 
 God, who is like unto Thee 1 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Adding this, 
 
 O SAVIOUR of the world, Who by Thy Cross 
 and precious Blood hast redeemed us, save 
 us, and help us, we humbly beseech Thee, 
 Lord. 
 
 IT Then shall the Minister say, 
 " r I "iHE Almighty Lord, Who is a most strong 
 J- tower to all them that put their trust in 
 
 ti A.D. 1545. 
 
 /> h;keg. a^ yisi- 
 
 tandufn htjir- 
 
 IT Finite psahno cum. 
 Gloria Patri, et Filio : et Spirititi Sancto. 
 
 Sicut erat in principio, et nunc, et semper : et 
 in ssecula saeculorum. Amen. 
 
 Tota dicatur Antiph. 
 
 8ALVAT0R mundi, salva nos. Qui per Crucem 
 et Sanguinem redemisti nos : auxiliare nobis 
 Te deprecamur, Deus noster. 
 
 r^^^TIRTUTUM coelestium Deus, Qui ab 
 L V humauis corporibus omnem languorem 
 
 God in putting away the sins of those who truly repent, and 
 remembering them no more : it then beseeches the pity of 
 the Almighty on behalf of the sick man. From this the 
 prayer rises to a petition for internal sanctification, praying 
 that as by tlie frequent commission of sin the desires liave 
 been biassed towards evil, the faith weakened, the he.art 
 liardeiicd, the devotion quenched, tlie love to God cooled ; 
 God would be pleased to renew these, to strengthen faith, to 
 soften the heart, to give life to devotion, warmth to love. 
 Then follows a petition for external continuance in the Com- 
 munion of the Saints, that though from circumstances the 
 sick man is unable publicly to associate witli God's people 
 in the outward ordinances of religion, he may still be united 
 in heart to Christ's mystical Body. 
 
 The prayer then asks that God will accept his contrition, 
 will mitigate his pain, will grant him remission of all his 
 sins, and finally will give him eternal salvation ; and all for 
 the merits of Jesus Christ his Lord. 
 
 THE PSALM. 
 
 This Ps.alm holds a place in the Services for the Visitation 
 of the Sick in both the Western and Kastern Churches. In 
 the Sarum Manual it is given at full length ; in our Prayer 
 Book tlio last five verses have been omitted, since they speak 
 of the sick man as already delivered aii<l restored to healtli, 
 and are therefore not so suitable to the case of one still in 
 allliction. 
 
 Tliu Psalm is most appropriate for the position it holds ; 
 throughout it runs a mingled strain of fervent petition and 
 earnest pi'ofossion of firm faith in the promises ami love of 
 God. It opens with prayer fnr deUverance, protection, and 
 help ; and grounds these petitions ou the Psalmist's constant 
 
 resort to God in time of trouble as his castle and house of 
 defence. Then follows a memorial of God's past dealings, 
 how even from the hour of birth upward He has been the 
 stay and strength of His servant ; then, again, fresh prayer 
 that God, AVho has so long shewn His goodness, will not 
 now desert and leave His follower, when His help is specially 
 needed and doubly required. 
 
 Above all, the Psalm points to the great Example oflered 
 to His suffering servants by the greatest of all sufferers ; for 
 it is of Him chicHy that it speaks ; and in His "patient abid- 
 ing always " may the servant sec the meekness and subnds- 
 sion of his Master as a pattern which he himself is humbly 
 to copy in the time of aflliction. This application of the 
 Psalm is indicated by the Antiphon which follows the 
 Doxology. 
 
 THE ANTIPHON. 
 
 This Antiphon is extremely interesting as being the only one 
 retained in the Book of Common I'rayer ; and as still shew- 
 ing the manner in which Antiphons were formerly appended 
 to Psalms for the purpose of drawing out their spiritual 
 meaning or giving tlicm tlie turn required for the special 
 occasion on which they were used. In this case it clearly 
 points to the preceding Psalm as spoken in the Person of 
 Christ, our sufiering Saviour ; and pleads the suUerings there 
 expressed as the cause of that human sympathy which is still 
 and ever felt for His members by the Divine Redeemer. [See 
 also p. 234, note.] 
 
 THE BENEDICTIONS. 
 
 The first of these benedictory forms was inserted as the 
 conclusion of the Visitation Oilice in 1549, and bears some
 
 470 
 
 Cf)C Visitation of t&e %icfe. 
 
 Him, to Whom all tLiugs in Leaven, in earth, 
 and under the earth, do bow and obey, be now 
 and evermore thy defence, and make thee know 
 and feel, that there is none other Name under 
 heaven given to man, in Whom, and through 
 Whom, thou mayest receive health and salvation, 
 but only tlie Name of our Loed Jesus Cheist. 
 Amen. 
 
 H And after tliat sliall say, 
 
 T TNTO God's gracious mercy and protection 
 ^ we commit thee. The Loed bless thee 
 and keep thee. The Loed make His face to 
 shine upon thee, and be gracious unto thee. The 
 Lord lift up His countenance ujjon thee, and 
 give thee peace, both now and evermore. 
 Amen.i 
 
 fi Miss. Gallic. Gri- 
 III old. Sacram 
 Beneilict. quotid. 
 dicbus dicend. 
 
 et omnem infirmitatem praecepti Tui potestate 
 depellis, adesto propitius huic famulo Tuo III. 
 ut, fugatis infirmitatibus et viribus receptis, 
 Nomen sanctum Tuum instaurata protinus sani- 
 tate benedicat. Per Dominum.1 
 
 ""DENEDICAT vos Dominus et custodial 
 JLJ semper. Ostendat Dominus faciem Suam 
 super vos et misereatur vestri. Convertat Domi- 
 nus vultum Suum ad vos, et det vobis pacem. 
 Per DoMiNUM. 
 
 IT A Prayer for a sick child. 
 
 O ALMIGHTY God and merciful Father, 
 to Whom alone belong the issues of life 
 and death ; Look down from heaven, we humbly 
 beseech Thee, with the eyes of mercy upon this 
 child now lying upon the bed of sickness : Visit 
 Mm, O Lord, with Thy salvation ; deliver Jiim 
 in Thy good appointed time from //is bodily pain, 
 and save //is soul for Thy mercies' sake. That 
 if it shall be Thy pleasure to prolong Ms days 
 here on earth, he may live to Thee, and be an 
 instrument of Thy glory, by serving Thee faith- 
 fullj', and doing good in Iiis generation ; or else 
 receive Mm into those heavenly habitations, 
 where the souls of them that sleep in the Lord 
 Jesus enjoy perpetual rest and felicity. Grant 
 this, O Lord, for Thy mercies' sake, in the same 
 Thy Son our Lord Jesus Christ, Who liveth 
 
 and reigneth with Thee and the Holy Ghost, 
 ever one God, world without end. Amen. 
 
 % A Prayer for a sick person, when there appeareth 
 small hope of recovery. 
 
 O FATHER of mercies, and Goo of all com- 
 fort, our only belp in time of need ; We 
 fiy unto Thee for succour in behalf of this Thy 
 servant, here lying under Thy hand in great 
 weakness of body. Look graciously upon Mm, 
 O Lord ; and the more the outward man decay- 
 eth, strengthen Mm, we beseech Thee, so much 
 the more continually with Thy grace and Holy 
 Spirit in the iimer man. Give Mm unfeigned 
 repentance for all the errors of Ms life past, and 
 stedfast faith in Thy Son Jesus, that Ms sins 
 may be done away by Thy mercy, and Ms pardon 
 sealed in heaven, before he go hence, and be no 
 
 resemblance to a Collect in the Sacramentary of St. Gregory 
 which was used for the Visitation of the Sick. The other, 
 the ancient Jewish Benediction, first appears in Bishop 
 Cosin's handwriting, at the end of the Office in his Durham 
 book. Jlr. Palmer found it used .as a Benediction in an 
 ancient Irish Manual or Rituale, published by Sir William 
 Betham, in the first number of his Antiquarian Kesearelies, 
 from a MS. which he refers to the seventh century. It is 
 also extant in ancient 6allican and Anglo-Saxon Missals, as in 
 that of Grimoldus printed by Pamelius. [Liturgicon, ii. 509.] 
 
 THE SPECIAL PRAYEP.S. 
 
 The four prayers appended to the Visitation OfiBce were 
 added in IGUl. The first of them, for a sick child, seems 
 
 I The following is the Office for anointing which was inserted here in 
 1540, but omitted in 1552 :— 
 II If the sick person desire to be anointed, then shall the Priest anoint 
 
 him upon the forehead or breast only, making the sign of the cross, 
 
 saying thus, 
 AS with this visible oil thy body outwardly is anointed : so our heavenly 
 Father, Almighty God, grant of His inlinite goodness, that thy soul 
 inwardly may be anointed with the Holy Ghost, Who is the Spirit of all 
 strength, comfort, relief, and gladness : and vouchsafe for His great mercy 
 (if it be His blessed will) to restore unto thee thy bodily health, and 
 strength, to serve Him ; and send thee release of all thy pains, troubles, 
 and diseases, both in body and mind. And howsoever His goodness (by 
 His divine and unsearchable providence) shall dispose of thee ; we, His 
 unworthy ministers and servants, humbly beseech the Eternal M,l,jesty to 
 do with thee according to the multitude of His innumerable mercies, and 
 to pardon thee all thy sins and offences, committed by all thy bodily 
 senses, p.assions, and carnal aflections : Who also vouchsafe mercifully to 
 grant unto thee ghostly strength, by His Holy Spirit, to withstand and 
 overcome all temptations and assaults of thine adversary, that in no wise 
 he prevail against thee, but that thon mayest have perfect victory and 
 triumph against the devil, sin, and death, tlirongh Christ our Lord :' Who 
 by His de^th h.ath overcomed the prince of de.atli. and with the Father and 
 the Holy Ghost evermore liveth and reigneth God, world without end. 
 Amen. 
 
 Uiquc(ivo, Domine? [Vs. xiii.] 
 
 intended as a provision for those whom extreme youth or 
 infancy would incapacitate from taking part in the actual 
 Visitation Otiice ; and to whom also tlie greater part of it 
 would be inapplicable. The second prayer is for a sick man 
 when there appears small hope of recovery. Its chief intent 
 is to pray God to vouchsafe spiritual consolations in Christ 
 Jesus, to give the man unfeigned repentance for the errors 
 of his life past ; if it seems fit in His eyes, to raise him up 
 again ; if not to receive his soul into the everlasting kingdom 
 of Heaven. Tlie third is a commendatory pr.ayer. In the 
 Sarum Manual there is given a Service, " t'ommendatio 
 Animarum," but it contains no prayer from which this could 
 liave been derived. A hint seems to have been taken for 
 a portion of it from the Litany in the service of Extreme 
 Unction: "Ut quicquid vitiorum fallente diabolo et 
 propria iniquitate atque fragilitate contraxit clenienter 
 indulgere digneris. Te rogamus, audi nos." The applica- 
 tion to the survivors seems to be quite peculiar to our Prayer 
 Book. 
 
 The fourth is a priiyer for those troubled in conscience. 
 Its chief aim is to pray to God to enable the man rightly to 
 know and judge himself, that he may not on the one hand be 
 unduly cast down, or on the other too self-confident ; that he 
 m,ay fully understand the threatenings and promises in God's 
 Word, th.at so he may not be driven into despair, or tempted 
 to presume falsely on the mercy of the Almighty. Finally, 
 that God would deliver him and give him peace through the 
 merits and mediation of Christ. 
 
 In Bishop Cosin's Durham Pr.ayer Book the following 
 Rubric was inserted by him at the end of the Visitation 
 Office:— 
 
 "If any sick persons desire the pr.ayers of the Church in 
 publick, they are to send their names in writing to the 
 Curate, who immediately after the final Collect of Morning 
 or Evening Prayer sliaU declare the same, and use the form 
 above prescribed, beginning at the words, Lord, save Thy
 
 €\)c Visitation of ti)C %itk. 
 
 471 
 
 more seen. We know, O Lord, that there is no 
 word impossible with Thee ; and that, if Thou 
 wilt, Thou canst even yet raise him up, and grant 
 /mn a longer continuance amongst us. Yet, for- 
 asmuch as in all appearance the time of /lis dis- 
 solution draweth near, so fit and prepare him, we 
 beseech Thee, against the hour of death, that 
 after his departure hence in peace, and in Thy 
 favour, his soul may be received into Thine ever- 
 lasting kingdom, through the merits and media- 
 tion of Jesus Christ, Thine only Son, our Lord 
 and Saviour. Amm. 
 
 IT A commendatory Prayer for a sick person at 
 the point of departure. 
 
 O ALMIGHTY God, with Whom do live the 
 spirits of just men made perfect, after they 
 are delivered from their earthly prisons ; We 
 humbly commend the soul of this Thy servant, 
 our dear brother, into Th}' hands, as into the 
 hands of a faithfid Creator, and most merciful 
 Saviour ; most humbly beseeching Thee, that it 
 may be precious in Thy sight. Wash it, we pray 
 Thee, in the blood of that inmiaculate Lajib that 
 was slain to take away the sins of the world ; 
 that whatsoever defilements it may have contracted 
 in the midst of this miserable and naughty world, 
 through the lusts of the flesh, or the wiles of 
 Satan, being purged and done away, it may be 
 presented pure and without spot before Thee. 
 And teach us who survive, in this and other like 
 daily spectacles of mortality, to see how frail and 
 uncei-tain our own condition is, and so to number 
 
 our days, that we may seriously apply our hearts 
 to that holy and heavenly wisdom, whiLst we 
 live here, which may in the end bring us to life 
 everlasting, through the merits of Jesus Christ 
 Thine only Son our Lord. Amen. 
 
 IT A Prayer for persons troubled in mind or in 
 conscience. 
 
 O BLESSED Lord, the Father of mercies, 
 and the God of all comforts, We beseech 
 Thee, look down in pity and compassion upon 
 this Thy afflicted servant. Thou writcst bitter 
 things against him, and makest him to possess 
 his former iniquities ; Thy wrath lieth hard upon 
 him, and his soul is full of trouble ; But, O 
 merciful God, Who hast written Thy holy Word 
 for our learning, that we, through patience and 
 comfort of Thy holy Scriptures, might have hope ; 
 give him a right understanding of himself, and of 
 Thy threats and promises, that he may neither 
 cast away his confidence in Thee, nor place it any 
 where but in Thee. Give him strength against 
 all his temptations, and heal all his distempers. 
 Break not the bruised reed, nor quench the 
 smoking flax. Shut not up Thy tender mercies 
 in displeasure ; but make him to hear of joy and 
 gladness, that the bones which Thou hast broken 
 may rejoice. Deliver him from fear of the 
 enemy, and lift up the light of Thy countenance 
 upon him, and give him peace, through the 
 merits and mediation of Jesus Christ our 
 Lord. Amen. 
 
 servant, etc., unto the Exhortation, and ending with these two 
 last prayers. The Almighty Lord, etc. Unto Ood's gracious 
 protection, etc." 
 
 Tliis Rubric was erased by the Committee of Revision, 
 probably on account of that which was connected with the 
 Prayer for all conditions of men. But that the custom had 
 been adopted is evident from the ninth of Bisliop Wren's 
 
 Injunctions, whicli orders that "when any need is, the sick 
 by name be prayed for in tlie reading-desk, and nowhere else, 
 at the close of the first Service ; except it be in the afternoon, 
 and then to be done immediately after the Creed, using only 
 there two Collects, which be set down in the Service-book 
 for the Visitation of the Sick." [Carpw. Doc. Ann. ii. 203. 
 See also Granville's Remaiiis, ii. 42, 103.]
 
 THE COMMUNION OF THE SICK. 
 
 IT Forasmuch as all mortal meu be subject to many 
 sudden perils, diseases, and sicknesses, and ever 
 uncertain what time they shall depart out of this 
 life ; therefore, to the intent they may be always 
 in a readiness to die, whensoever it shall please 
 Almighty God to call them, the Curates shall 
 diligently from time to time (but especially in the 
 time of pestilence, or other infectious sickness) 
 exliort their Parishioners to the often receiving of 
 the holy Communion of the Body and Blood of 
 our Saviour Christ, when it shall be publicly 
 administered in the Church ; that so doing, they 
 may, in case of sudden visitation, have the less 
 cause to be disquieted for lack of the same. But 
 if the sick person be not able to come to the 
 Church, and yet is desirous to receive the Com- 
 munion in his house ; then he must give timely 
 notice" to the Curate, signifying also how many 
 there are to communicate witli him (which shall 
 be three, or two at the least), and having a con- 
 venient place in the sick man's house, with all 
 things necessary so prepared, that the Curate may 
 reverently minister, he shall there celebrate the 
 holy Communion, beginning with the Collect, 
 Epistle, and Gospel, here following. 
 
 T The Collect. 
 ALMIGHTY, everliving God, Maker of maii- 
 -LX. kind, Wlio dost correct those vrhoui Tliou 
 
 a Erased in the MS., 
 "overnight or else 
 e.irly in the morn- 
 ing. ' 
 
 dost love, and chastise every one whom Thou 
 dost receive ; We beseech Thee to have mercy 
 upon this Thy servant visited with Thine hand, 
 and to grant that he may take kis sickness 
 patiently, and recover kis bodily health, (if it be 
 Thy gracious ■null,) and whensoever his soul shall 
 depart from the body, it may be without spot 
 presented unto Thee, through Jesus Cheist our 
 Lord. Amen. 
 
 H The Epistle. Heb. xii. 5. 
 
 MY son, despise not thou the chastening of 
 the Lord, nor faint when thou art re- 
 buked of Him. For whom the Lord loveth He 
 chasteneth ; and scourgeth every son whom He 
 receiveth. 
 
 IT The Gospel. John v. 24. 
 
 VERILY, verily, I say unto you, He that 
 heareth ily word, and believeth on Him 
 that sent Me, hath everlasting life, and shall not 
 come into condemnation ; but is passed from 
 death unto life. 
 
 It has been a universal practice in the Catholic Cliurch to 
 administer the Holy Communion to the sick, and especially 
 to the dying. AVe have evidence of this in the writings of 
 the Fathers, in Canons, and other ancient documents. In the 
 Eastern Church it was called lipoOLov, in the Western riati- 
 ciim, both words meaning provision for the journey which is 
 "too great for "us except God feed us. [1 Kings ix. 7.] 
 In the earlier documents of the English Church we hud great 
 stress laid upon the reception of the Eucharist by the sick : 
 as the following examples shew. Archbishop Theodore 
 [Penitential, cap. 41], after speaking of the penance imposed 
 before reconciliation of penitents, adds : "Si vero periculum 
 mortis, propter aliquam infirmitatem, incurrerint, ante con- 
 stitutum tempus reconeiliari eos oportet, ne forte, quod absit, 
 sine communione ab hoc s.-eculo discedant." And again, in 
 the 4th section of the same chapter, the like indulgence is to be 
 granted even to those who had not previously begun a course 
 of repentance : " Si quis non pcenitet, et forsitan ceciderit in 
 iegritudinem, et qua?sierit communicare, non prohibeatur, sed 
 date ei sanctani communionem, ita tamen ut omnia sit ante 
 confessus : et mandate illi iit si placuerit Dei misericordiaa ut 
 evaserit de ipsa regritudine, mores suos et actus in quibus 
 antea deliquit, omnino corrigere debeat, cum pcenitentia." 
 
 The Excerpts of Archbishop Egbert exhibit a similar case : 
 they direct " Ut cuncti sacerdotes . . . omnibus infirmis ante 
 exitum vitae viaticum et communionem corporis Christi miseri- 
 corditer tribuant," while in the 2-2nd of the said Excerpts it 
 is further ordered, "Ut presbyter eucharistiam habeat semper 
 paratam ad intirmos, ne sine communione moriantur. " 
 
 So far was this feeling carrieil, tliat it was even directed 
 that Priests should carry about with them the consecrated 
 Eucharist, to administer it upon sudden occasions. This 
 custom, however, seems never to have prevailed to any extent 
 in the English Church. King Edgar's Goth Canon [.\.D. 960] 
 orders every priest "to give housel to the sick, when they 
 need it:" and the Canons of .^.Ifric direct "the priest shall 
 housel the sick and infirm, while the sick can swallow the 
 housel ; and he shall not administer it, if he be half living, 
 
 because Christ commanded that the housel should be 
 eaten. " 
 
 A Canon of the Sj'nod of Westminster [a.ti. 1138] goes also 
 indirectly to prove the constant care which was taken in the 
 early English Church that all sick persons might receive the 
 Holy Communion. "2. Sancimus etiam, nt ultra octo dies 
 corpus Christi non reservetur ; neque ad infirmos, nisi per 
 sacerdotum, ant per diacouum, ant necessitate instante, per 
 quemlibet cum summa reverentia deferatur. " [JIask. Alon. 
 Hit. I. ccxxiii.] 
 
 The reservation of the Holy Sacrament for the purpose of 
 administration to the sick was probably a primitive practice ; 
 for it is named at a very early period. Justin Martyr, in his 
 Apolor/!/, tells lis that those who were absent from the public 
 celebration had the elements brought to them at their own 
 houses, and this seems to have been part of the duty of the 
 deacons of that day — KaXoi'jUffot Trap' i]^iv AiaKovoi 5e5do(rtv 
 iKaarco rC)v Tapovrup, //CTa^aXet'f d7r6 rov evxct-ptod^pToSf dpTov 
 Kal otfov Kal idaroSf Kai rots ov irapovai diro^^povat. 
 
 There is ample e\idence in the history of the Church to 
 shew that this was the common mode of proceeding ; and the 
 practice of reservation !< as provided for in the first Rubric of 
 the Office for the Communion of the Sick in the Prayer Book 
 of 1549 : " If the same day there be a celebration of the Holy 
 Communion in the chiu'ch, then shall the Priest reserve (at 
 the open Communion) so much of the .Sacrament of the Body 
 and Blood as shall serve the sick person, and so many as 
 shall communicate with him (if there be any), and so soon as 
 he conveniently may, after the open Communion ended in the 
 church, shall go and minister tlie same, first to those that are 
 appointed to communicate with the sick (if there lie any) and 
 last of all to the sick pei-son himself. But before the Curate 
 distribute the Holy Communion, the appointed ;/eneral con- 
 fession must be made in the name of the communicants, the 
 Curate adding the Absolution with the comfortable irords of 
 Scripture following in the open Communion ; and after the 
 Communion ended, the Co\lect,Almighty and everlirijig God, 
 we most heartily thank Thee, etc. But if the day be not
 
 Cfjc Communion of tfje ©icfe. 
 
 473 
 
 IT After ivliicli, the Priest shall proceed according to 
 the form before prescribed for the holy Com- 
 munion, beginning at these words [}'e lliat do 
 truly, etc.]. 
 
 IT At the time of the distribution of tlie holy Sacra- 
 ment, the Priest shall first receive the Communiou 
 himself, and after minister unto them that are 
 appointed to communicate with the sick, and last 
 of all to the sick person. 
 
 IT But if a man, either by reason of extremity of sick- 
 ness, or for want of warning in due time to the 
 Curate, or for lack of company to receive with 
 him, or by any other just impediment, do not re- 
 ceive the Sacrament of Christ's Body and Blood, 
 the Curate shall instruct him, that if he do truly 
 repent him of his sins, and stedfastly believe that 
 Jesus Christ hath suffered death upon the cross 
 for him, and shed His Blood for his redemption, 
 earnestly remembering the benefits he hath there- 
 by, and giving Him hearty thanks therefor, he 
 doth eat and drink tlie Body and Blood of our 
 
 '^ SflV. Man. de 
 Exticm. Unct. 
 
 H "Deinde communicetur infirmus nisi prius communi- 
 catus fuerit : et nisi de vomitu vel alia irreverentia 
 probabiliter timeatur : in quo casu dicat sacerdos 
 infirmo. 
 
 Frater, in hoc casu sufficit tibi vera fides, et bona 
 voluntas : tantum crede, et manducasti. 
 
 appointed for the open Communion in the church, then (upon 
 convenient warning given) the Curate shall come and visit 
 the sick person afore noon. And having a convenient 
 place," etc. 
 
 Tlie same practice was also provided for in another way by 
 the second Rubric at the end of the same Office : "And if 
 there be more sick persons to be visited the same day tliat 
 the Curate doth celebrate in any sick man's house ; then sliall 
 the Curate (there) reserve so much of the Sacrament of the 
 Body and Blood as shall serve the other sick persons, and 
 such as be appointed to communicate with them (if there be 
 any), and shall immediately carry it and minister it unto 
 them." 
 
 It will thus be seen that the original form of our Office 
 provided for reservation in ordinary cases, and for private 
 celebration in exceptional ones. In 1552 botli the above 
 Rubrics were dropped, and private celebration alone provided 
 for, the present Collect, Epistle, and Gospel being then 
 appointed. The Rubric respecting reservation reappears, 
 however, eight years later, in the Latin Prayer Book of Queen 
 IClizabeth's reign ; from which fact it may be reasonably con- 
 cluded that the practice did not cease when the Rubric dropped 
 out of the English Book in 1552. The same conclusion may 
 be drawn from the continuance of the practice in tlie Scottish 
 Church, and by the Nonjurors. Mr. Perry, as of his own 
 knowledge, states [a.d. 186.3] "that a member of the present 
 ]'>nglish Episcopate (and one who would certainly not be said 
 to hold very liigh views on the Eucharist) not unfreciucntly, in 
 his ministrations as a parochial Incumbent, reserved the Sacra- 
 ment, at tlie public celebration, for the use of the sick." The 
 same writer also says that Longley, Archbishop of Canter- 
 bury, when Bishop of Ripon, was appealed to on the subject 
 of reservation during the cholera in Leeds, and that " wliile 
 saying that ho could not authorize reservation, he did not 
 feel liimsclf justified in forbidding it in that emergency."' 
 The fact is, tliat in this, as in many otlier particulars, the 
 temporary dangers and errors which led tlie Reformers to 
 discourage ancient usages have long passed away ; and 
 practical men feel that a return to them is often expedient, 
 both for the promotion of God's glory, and for the good of 
 souls. 
 
 The modern practice is, however, justified on ancient 
 authority by Mr. Palmer in his OrUjincx J^itiiri/inr, where he 
 adduces the following instances of ancient private celebration 
 (OnV/. Litiiri). ii. 232);— 
 
 " Paulinus, Bishop of Nola, caused the Eucharist to be 
 celebrated in his own chamlier not many hours before his 
 death. 'Cum ante triduum, quam de hoc mundo ad coeleste 
 habitaculum vocaretur, cum jam do salute ejus omnes 
 desperasseut, et duo ad eum episcopi visitandi studio coii- 
 venissent, id est, S. Symm.achus et Benedictus Hy.acinthinus 
 . . . quasi profecturus ad Doininum, jubet sibi ante Icctulum 
 suuni sacra mysteria exhiberi, scilicet ut una cum Sanctis 
 
 1 IUgfnriCdl Consiihrnthus relating to me Deehirntion on KneeU)ifi, etc., 
 liy the Key. T. W. Terry, 1803, p. 139. As is well known, ArchliisIio]i Tait 
 consunicd as the Holy Kueliarist, reverently kneeling bcfnre the Altar in 
 liis (lomcstic cliapel to reeeive it, a wafer which had been conseci'ated else- 
 where many months before. 
 
 episcopis oblato sacrificio animam suani Domino commendaret. 
 Vita Paulini Nolani authore Uranio Presb. apud Surium 
 Junii 22, p. 733.' Gregory Nazianzen informs us that his 
 father communicated in his own ciiamber, and that his sister 
 had an altar at home. [Grer/or. Nazkn. Orat. 19, de Latide 
 Palris ; Oral. 11, de Gorijonia.] St. Ambrose is also said to 
 have administered the Sacrament in a private house in Rome. 
 Per idem tempus cum trans Tiberim apud quendam clarissi- 
 mum invitatus, sacrificium in domo offerret, etc. [ Vita 
 Amhrosii a Paulino, p. iii. Append, torn. ii. Oper. Ambros. 
 edit. Benedict.]" 
 
 At the same time that the private celebration has been 
 adopted more freely than in ancient times, restriction has 
 been laid upon a too free use of it by Canon 71. which enjoins 
 that "no minister shall preach or administer the Holy Com- 
 munion in any private house, except it be in times of neces- 
 sity, when any being either so impotent as he cannot go to the 
 church, or very dangerously sick, are desirous to be partakers 
 of the holy Sacrament, upon pain of suspension for the first 
 oB'ence, and excommunication for the second," while the 
 Rubric directs, "if the sick person be not able to come to 
 the church, and yet is desirous to receive the Communion in 
 his house ; then he must give timely notice, etc." Thus con- 
 siderable limitation is indicated witli respect to private cele- 
 brations of the Holy Communion ; and it is very desirable 
 that this limitation sliould be practically acted upon in the 
 spirit of the Canon, as the celebration of the Holy Communion 
 in a room used for ordinary living, and on a table used for 
 meals or other domestic purposes is a practice which it 
 is difficult to guard from irreverence and froni^ dishonour 
 towards so holy a Sacrament. 
 
 To guard against it as much as possible, care should be 
 used to carry out the spirit of tlie Rubric, by having "a con- 
 venient place" and "all things necessary" for ministering 
 the Communion. The proiier vestments should be worn by 
 the Priest : proper vessels should be provided for the celebra- 
 tion ; and fine linen cloths should also be taken by him to be 
 used as at the Altar in the church. 
 
 IT At the time of the distribution, etc.] The object of this 
 Rubric was probably to avoid any danger from contagion to 
 those who partook with the sick man ; in addition to this 
 there are many cases where it would be felt there were 
 reasons which made it undesirable for the fellow-communi- 
 cants to receive after the sick person. Care should be taken 
 not to consecrate more of the Elements than is absolutely 
 necessary, so that none may remain over after the sick man 
 has communicated. If any remain, and circumstances prevent 
 its being p.artaken of by the sick man or tlic Priest, it may be 
 consumed in the fire. " Sed hoc quod rcliquum est de carnibua 
 et panibus in igne incendi pra-cepit. Quod nunc vidimus 
 etiam scnsibiliter in ecclesia fieri, ignique tradi qusecunque 
 remanere contigerit inconsumpta." [Hesycii. i» Leo. lib. ii.] 
 
 IT But if a man, either hi/ rra.ion, etc.] This Rubric sets 
 forth certain cases in which, though a man may be prevented 
 from actually receiving the Sacrament of Christ's Body and 
 Blood, he may yet spiritually be a partaker. Extremity of 
 sickness, want of warning to the Curate, lack of company, or 
 any other just impediment, are all alleged as reasons which 
 may make actual Communion impossible. Ignorance, want
 
 474 
 
 Cf)C Communion of tU %ick. 
 
 Saviour Christ profitably to his soul's health, 
 although he do not receive the Sacrament with 
 his mouth. 
 
 IT Wlien the sick person is visited, and rcceivcth the 
 holy Communion all at one time, then the Priest, 
 for more expedition, shall cut off the form of the 
 Visitation at the Psalm [In Thee, O Lonl, heive I 
 put my trust] and go straight to the Communion. 
 
 IT In the time of the plague, sweat, or such other like 
 contagious times of sickness or diseases, when 
 none of the Parish or neighbours can be gotten to 
 communicate with the sick in their houses, for 
 fear of the infection, upon special request of the 
 diseased, the Minister may only communicate 
 with him. 
 
 of due understanding of the Sacr.iment, cai'elessness about 
 receiving it, cannot be just impediments ; the man must be 
 fitted and willing to receive the Holy Sacrament, if he is to 
 be able spiritually to partake. 
 
 In the York JIanual a direction is given as to those who 
 are not to receive the Holy Communion — 
 
 "Dum vomet infirmus, non debet sumere corpus, 
 Christi nisi credit ; credendo fideliter egit; 
 Ebrius, insanus, erroneus, et male credens, 
 Et pueri, corpus Christi non suscipiant hi ; 
 Non nisi mense semel, aliquis communicet a!ger. " 
 
 In the Sarum Manual provision is made for spiritual Com- 
 munion in cases where actual reception of the Elements is 
 impossible. The subject is touched on in a very reverential 
 spirit in the Penitential of Egbert, Archbishop of York, a 
 work dating from the eighth century: "Si homini alicui 
 eucharistia dencgata sit, et ipse intorea moriatur, de his rebus 
 nihil aliud conjicere possumus, nisi quod ad judicium Dei 
 pertineat, quouiam in Dei potestate erat, quod absque 
 eucharistia obierit. " 
 
 The Curate, in a case where the sick man is prevented 
 from communicating, is to instruct him that " if he truly 
 repent him of his sins, and stedfastly believe that Jesus 
 Christ hath sufrered death upon the cross for him, .and shed 
 His Blood for his redemption, earnestly remembering the 
 benefits he hath thereby, and giving Him hearty thanks 
 therefor, he doth eat and drink the Body and Blood of our 
 Saviour Christ profitably to his soul's health, although he do 
 not receive the Sacrament with his mouth." 
 
 The Priest should instruct the sick man to call to mind all 
 that Christ did and suffered for his sake ; how He left the 
 glory that Ho had from all eternity with the Father to take 
 upon Him the form of a servant ; how He humbled Himself 
 and became of no reputation for our sakes ; how He endured 
 the contradiction of sinners ; how He had not a place where 
 to l.ay His head ; how for us He died and for us rose again 
 and ascended into he.iven, where He ever liveth to make 
 intercession for His people. He should bid the sufferer medi- 
 tate on the infinite love of the Redeemer, as set forth in a life 
 during which He went about doing good, as exemplified in a 
 death of suffering most intense, of humiliation most abject. 
 He should bid him see in .Jesus the \Vay, the Truth, and the 
 Life ; should urge him to look to that Saviour, not simply as 
 his Teacher, but as the source of his spiritual life. Specially 
 should the Priest direct the sick man's thoughts to the full, 
 perfect, and sufficient sacrifice, oblation, and satisfaction for 
 the sins of the whole world once offered by Christ on the 
 cross for our redemption. He should lead him to plead th.at 
 all-sufficient sacrifice with God the Father, to trust to it for 
 the forgiveness of all his sins, to believe that through it he 
 may receive strength to stand against the wiles and snares of 
 the devil ; that through it he may receive the grace, the bless- 
 ing, he needs. He should lead him to see in this sacrifice 
 his hope for a peaceful death, his expectation of a glorious 
 resurrection. The sick man should be taught to present him- 
 self, his soul and body, to be a reasonable, holy, and lively 
 sacrifice unto God, beseeching the Lord that neitlier in will 
 nor deed he may ever again depart from His ways. He should 
 be reminded that he has to do with One Who sees the sincere 
 desire of his heart, and 'SVho accepts the earnest wish and 
 longing where the power actually to communicate is wanting. 
 Thus instructed, the sick man may receive in his soul the 
 comforts and strength to be derived from the blessed Com- 
 munion of his Saviour's Body aud Blood, though from some 
 
 just impediment he is prevented from actually eating th.-t 
 Bread and drinking that Cup. And, if possible, his intentions 
 sliould be directed towards the Holy Sacrament at the very 
 time of its celebration in church. 
 
 IT In the time of the j^lagne] This Eubric shews that in certain 
 cases it is plainly the duty of a Parish Priest to visit persons 
 suffering from infectious diseases. It is evident from the 
 parenthesis in the G7th Canon, which directs the minister to 
 resort to the sick person "(if the disease be not known, or 
 probably suspected to be infectious)," that some discretion is 
 allowed in visiting such cases. 
 
 There are circumstances in which nothing should prevent 
 a parish priest visiting even where tlie risk of infection is 
 strongest. If he be called upon to baptize a dying child, or 
 be sent for by a sick person, or by some friend who has a 
 right to speak on his behalf, no clergyman should for a 
 moment think of refusing to incur anj' danger ; especially if 
 the infected person express a hearty desire for the Holy Com- 
 munion, the minister must go without any hesitation or 
 attempt t<i excuse himself. He is going about his Master's 
 business, and should go in humble trust that that Master 
 will be with him and protect him in his work. Where it may 
 be perfectly allowable for others to shriidi and hold back, as 
 in the case of the diseases mentioned in the Eubric, and in 
 sicknesses of similar malignity, a clergyman has no light to 
 hesitate. His duty is clear, to be ready to comfort and help 
 those who need his spiritual advice and counsel. Still, while 
 a clergyman goes to such cases trusting to the watchful care 
 of his Master, he should not omit any proper precautions 
 that he can take, for his own sake, for that of his family, and 
 for that of other sick persons he may have to visit. 
 
 The following rules for avoiding infection are taken from 
 Blunt's Directorinm Pastorale, fourth edition, p. 220 : — 
 
 Some Bides for avoiding Infection. 
 
 1. Avoid visiting dangerous cases of illness in a hurry with 
 the stomach in a very empty condition, or with the lungs 
 exhausted by running or quick ascent of stairs. Calmness 
 is a gi-eat safeguard. It is better to take a biscuit and glass 
 of wine before starting to visit very extreme cases of infec- 
 tious disease. 
 
 2. Do not place yourself between the patient and the fire, 
 where the air is drawn from the former to the latter over 
 your person. 
 
 3. Do not iuhale the breath of the patient. 
 
 4. Do not keep your hand in contact with the hand of the 
 sufferer. 
 
 5. Avoid entering your own or any other house until you 
 have ventilated your clothes and person by a short walk in 
 the open air. Y'ou are morally bound to take this precaution 
 in respect to other sick persons whom you have to visit ; and 
 in the case of your own familj', although they must abide by 
 the risks which belong to your calling, they have a claim 
 upon }-ou for the use of all lawful precautions in making that 
 risk as small as possible. [Clergymen should know that it is 
 almost certain death to a lyiug-iu woman to be visited by a 
 person fresh from the bedside of another suffering from puer- 
 peral fever.] 
 
 6. In times when you are much among infectious cases, use 
 extra care to keep the perspiratory ducts of the skin clear of 
 obstruction, that the excretive force of the perspiration may 
 have fair play in throwing off infectious matters floating in 
 the air. 
 
 By taking such precautions as these, clergymen may visit 
 infectious cases with at least as much security as medical men. 
 
 1
 
 AN INTKODUCTION TO THE BURIAL SERVICE. 
 
 Religious cei'emouies at Eiu-ial are to be traced up to the 
 earliest ages of mankind, being as universal among polytheist 
 nations, like the Egyptians, Greeks, and Romans, as among 
 people to wliom the true knowledge of God was preserved, as 
 the Patriarchs and the Jews. But the Resurrection of our 
 Lord so changed the feelings of the world respecting death 
 that, doubtless, new ideas were soon connected \vith the 
 ceremonies of Burial. The Body of the Saviour had conse- 
 crated the eartli as a place of rest for their bodies in the eyes 
 of His people, and when devout men carried Stephen to burial 
 they carried the body as of one wlio had "fallen asleep," even 
 as the graves of the departed soon came to be called in general 
 "cemeteries " or sleeping-places. 
 
 These new ideas respecting the state of the departed soon 
 crystallized around the great central act of early Christian 
 worship, and the Catacombs give eWdence that the Holy 
 Eucharist was an accompaniment to the burial of martyrs at 
 least, while Saints' Daj's are a never-fading memorial of its 
 celebration year by year at their tombs on the anniversaries 
 of their deaths. ' Nor did such an association of the Eucharist 
 with Burial belong oulj' to the martyrs, as may be seen by St. 
 Augustine's words respecting the burial of his mother Monica : 
 "And, behold, the coi-jise was carried to the burial: we 
 went and returned without tears. For not even did I weep 
 in those prayers which we poured forth unto Thee, when the 
 Sacrifice of our Ransom was oflered for her, as the manner is, 
 while the corpse was by the side of the grave, previous to 
 being laid therein." - 
 
 That such was the custom of the Church may also be seen 
 by the ancient Sacramentaries of the Primitive Church, in 
 which there are Collects and Prefaces for tlie celebration of 
 the Holy Communion, "In die depositionis defuncti." The 
 ancient Lectionary of St. Jerome,' also, which is so frequently 
 referred to in this volume in connection witli our system of 
 Gospels and Epistles, preserves to us another relic of the 
 primitive rite of Burial in the selection of Scripture passages 
 which were used. There are nine of tliese lections, "In 
 Agenda ilortuorum," all of which were found in the Pre- 
 Reformation Burial Services of the Church of England, and 
 four of wliich have been used in the later system of the 
 Prayer Book. The following columns shew how these portions 
 of Scripture have been handed down to our Burial Office from 
 the Primitive Church : — 
 
 St. Jerome's Lectionary, 
 2 Mace. xii. 43. 
 
 1 Thess. iv. 13. 
 1 Cor. XV. 4!). 
 Ezek. xxxvii. 1. 
 Rev. xiv. 13. 
 John v. 21. 
 
 „ vi. 3T. 
 
 „ vi. 51. 
 , xi. 24. 
 
 Salisbury Use. 
 
 Annivcrsarj'and Trcutal 
 
 Eiiistle. 
 Funeral Epistle. 
 Alternate Daily Epistle. 
 
 Alternate Dailj' Epistle. 
 
 Thursday, Funer.al Gos- 
 pel. 
 
 Tuesday, Funeral Gos- 
 pel. 
 
 Friday, Funeral Gospel. 
 
 Sund.iy and Monday 
 Funeral Go.spcl. 
 
 Boole of Common Prayer. 
 
 Funeral Epistle. 
 Funeral Lesson. 
 
 Funeral Anthem. 
 Funeral Gospel [1560]. 
 
 Funeral Gospel. 
 
 In medi.-dval times a great multitude of ceremonies gathered 
 round tlie rite of Burial, as round all other rites of the Church, 
 but the celebration of the Holy Eucharist was always the 
 chief part of them. And when those rites were translated 
 and abridged at the Reformation, provision was made for a 
 continuance of this primitive custom by placing at the end 
 of the Service an introit — "Like as the hart desireth the 
 water-brooks," etc. — the existing Collect 1)ascd on the .Sun- 
 day Gospel at burial, and an Epistle and Gospel, the whole 
 being headed, "The Celebration of the Holy Communion 
 when there is a Burial of the Dead." In the Latin Prayer 
 Book of l.'iGO the old title was translated with an addition, 
 "Celebratio cuina) Domini, in funebribus, si amici ct vicini 
 defuncti communicare velint," and so ^^■ere tlio ICpistle and 
 two Gospels, the alternative one being John xxv. 24-29. The 
 
 1 Tfbtuli.. (7c foroH. iii. Ibid, de Mono{jam. x. CvPR. i?;>. xxxiv. xxxvii. 
 Ivii. Ixvi. Auo. Enehirid. ex. Posidonius, Vita S. Au(f. xiii. Ambrose, 
 de Obitu Valentin. 
 
 " Ado. Co'i/. ix. 11, 12. 
 
 3 For an account of the Comes IHeronymi, see p. 214. 
 
 English Service underwent several alterations through the 
 influence of the Puritans, who were extremely averse to any 
 service at the burial of the dead. "They would have no 
 minister," says Cosiu, "to bury their dead, but the corpse 
 to be brought to the grave and there put in by the clerk, or 
 some other honest neighbour, and so back again without any 
 more ado." [Cosi>f, ]\'orks, v. 168. See also Hooker, Ecd. 
 Polit.V.lxxv. 1,4.] And the best of them wished to restrict the 
 ceremonies to exhortation and preaching only. They objected 
 to the Psalms, and these were given up till 16G1 ; and as they 
 had a peculiar aversion to the celebration of the Lord's Supper 
 on any but very rare occasions, so its celebration at funerals 
 was very distasteful to them, and was ignorantly associated 
 by them with the Roman doctrine of purgatory. Thus this 
 practice was also much discouraged. When the Psalms were 
 again printed in the Office, after a hundred years' suppression, 
 tlie Gospel and Epistle were not ; and the funeral Communion 
 had almost passed out of memory in the first half of this 
 century, the only relic of it being the funeral offertory, which 
 still retained its hold upon the Church in Wales. But even 
 this was deprived of its primitive character by being appro- 
 priated for fees by the clergyman, clerk, and se-xton. 
 
 There are, however, sound reasons %\hy the pious, ancient, 
 and primitive custom should be observed. 
 
 [1] The Holy Eucharist is essentially a sacrificial act offered 
 up for the departed as well as for the living. The petition in 
 the Prayer of Oblation, "humbly beseeching Thee to grant 
 that by the merits and death of Thy Son Jesus Christ and 
 through faith in His Blood, we and all Thj' whole Church may 
 obtain remission of our sins and all other benefits of His 
 Passion," is one which includes the departed members of 
 Christ's whole Church, or it would be only a petition for a 
 portion of the Church ; and " all other benefits of His Passion " 
 seems especially to apply to the departed, as "remission of 
 our sins" applies to the living. "So that the virtue of this 
 Sacrifice (which is here in this prayer of oblation com- 
 memorated and represented) doth not only extend itself to 
 the living and those that are present, but likew ise to them 
 that are absent, and them that be already departed, or shall 
 in time to come live and die in the faith of Christ." At no 
 time could this benefit be so approjjriately sought, as when 
 for the last occasion the body of the deceased Christian lies 
 in front of the Altar. 
 
 [2] A funeral Eucharist is also an act of communion with 
 the departed, by which we make an open recognition of our 
 belief that he still continues to be one of God's dear children ; 
 that the soul in Paradise and the body in the grave are still 
 the soul and body of one who is still a member of Christ, still 
 a branch (as much as those who remain alive) of the true Vine. 
 
 [3] The Holy Communion being the sjjecial means by which 
 the members of Christ are brought near to their Divine Head, 
 it is to it that the surviving friends of the deceased may look 
 for their chief comfort in bereavement. l!y it they may look 
 to have their faith strengthened in Him Who has proclaimed 
 Himself to be "The Resurrection and the Life :" and by the 
 strengthening of their faith they may hope to see, even in 
 tlie Burial of their loved ones, the promise of a better resur- 
 rection when that which has borne the image of the earthlj- 
 shall also bear the image of the Heavenly, when death shall 
 lie swallowed up in victory, and when God shall wipe away 
 all tears from their eyes in the joy of a reunion before His 
 Presence. 
 
 § Prayers/or the Departed. 
 
 There are few persons who have not felt the want of 
 ]jrayers which they could use with definite reference to a 
 departed relative or friend while the body of the deceased 
 was yet waiting to be carried to the grave. To ignore the 
 departed at such a season, when we are praying to our 
 heavenly Father in the Communion of Saints, is repugnant 
 to Christian feeling ; nor can those who have a vivid sense 
 of the intermediate state feel any hcsit.Ttion in praying for a, 
 continuance of His mercy to the soul wliicli has just entered 
 upon it. 
 
 Altliough there is no direct command in Holy Scripture 
 respecting prayers for the departed, there are several indirect
 
 476 
 
 an 3introrjuction to the IBmial ^cruice. 
 
 pieces of evidence that the use of them was habitual to 
 Christians of the Apostolic age, as it had been to the Jews,' 
 and as it was to the Christians of the Primitive Cliurch after 
 the Apostles. St. Paul offers a prayer for Onesiphorus in tlie 
 words, " The Lord grant unto him that he may find mercy of 
 the Lord in that day." [2 Tim. i. IS.] That Onesiphorus was 
 not then living seems to be proved, [1] by the omission of his 
 name from the salutation, which shews tliat he was neither 
 at Rome nor at Kphesus ; [2] by tlie manner in which St. 
 Paul speaks of liis association with him as belonging to that 
 whicli was long past and gone by : [3] by the salutation sent 
 to the household of Onesiphorus, as if he were not now one of 
 that household : [4] by tlie direction of the prayer towards 
 tlie Day of Judgement, and not to the time of grace and pro- 
 bation. In anotlier Epistle St. Paul enjoins on the Ephesians 
 that they should offer intercessory prayer as well as prayer 
 for themselves : " praying always witli all prayer and suppli- 
 cation in the Spirit, and watching thereunto with all perse- 
 verance and supplication for all saints. " [Eph. vi. 18.] This 
 inclusive phrase is one which brings to mind the sense in 
 which it is used on " All Saints' " Day, of the departed in 
 Christ, and also the passage of Scripture respecting our Lord's 
 Resurrection, in which it is said also that "many bodies of 
 the saints which slept arose." [Matt, xxvii. 52.] 
 
 Every primitive Liturgy that exists contains prayers for 
 the departed, and the works of early Christian writers make 
 innumerable references to tlie habit as one which was evidently 
 as familiar to them as that of praying for the living. Some 
 specimens of such primitive intercessions will be found in an 
 earlier part of this volume, in the notes to the Liturgy. In 
 short, it may be said that no one ever thought of not praying 
 for the departed until in comparatively recent times ; and 
 when the question whether such prayers were lawful or not 
 in the Church of England was brought before a court of 
 ecclesiastical law. Sir Herbert Jenner, the judge, proved, and 
 decided, that they ^\'ere constantly recognized by our holiest 
 divines since the Reformation. 
 
 But few have written more wisely and feelingly on this 
 subject than the holy Bishop Heber : — 
 
 " Having been led attentively to consider the question, my 
 own opinion is on the whole favourable to the practice, whicli 
 indeed is so natural and so comfortable, that this alone is a 
 presumption that it is neither unpleasing to the Almighty nor 
 unavailing with Him. 
 
 " The Jews so far back as their opinions and practices can 
 be traced since the time of our .Saviour, have uniformly 
 recommended their deceased friends to mercy ; and from a 
 passage in the Second Book of JIaccabees it appears that 
 (from whatever source they derived it) they had the custom 
 before His time. But if this were the case the practice can 
 hardly be unlawful, or either Christ or His Apostles would, 
 one should think, have in some of their writings or tUscourses 
 condemned it. On the same side it may be observed that 
 the Greek Church and all the Eastern Churches, though they 
 do not believe in purgatory, pray for the dead ; and that we 
 know the practice to have been universal, or nearly so, among 
 the Christians little more than a hundred and fifty years after 
 our Saviour. It is spoken of as the usual custom by TertuUiaii 
 and Epiphanius. Augustine, in his Confessions, has given a 
 beautiful prayer, which he himself used for his deceased 
 mother, Monica ; and among Protestants, Luther and Dr. 
 Johnson are eminent instances of the same conduct. I have 
 accordingly been myself in the habit for some years of recom- 
 mending on some occasions, as after receiving the Sacrament, 
 etc. etc., my lost friends by name to God's goodness and 
 compassion through His Son, as nhat can do them no harm, 
 and may, and I hope will, be of service to them. Only this 
 caution I always endeavour to observe — that I beg His for- 
 giveness at the same time for myself if unknowingly I am too 
 presumptuous, and His grace lest I, who am thus solicitous for 
 others, should neglect the appointed means of my own salva- 
 tion." 2 
 
 It has been thought, therefore, that the following Collect 
 from the ancient Vesper Office for the Departed will be 
 
 1 The books of Alaccilicca were piolrahly writtra in the century Iipfore 
 our Lord, .ind the hubit of the Jews is shewn by what is recorded of Jiidns 
 Jl.-icc.abiens : " When lie had made a gathering tliroughout the company to 
 llie sum of two tliousand drachms of silver, he sent it to Jerusalem to 
 offer a sin-offering, doing therein very well and honestly, in that he was 
 mindful of the resurrection ; for if he had not hoped that they that were 
 slain should have risen again, it liad been superfluous an 1 vain to pray for 
 the dead. And also in that he perceived that there wa.s great favour laid 
 up for those that died godly, it was an holy and good thought. "Whereupon 
 he made a reconciliation for the dead, that they might be delivered from 
 sin." 12 JIacc. xii. 43-45.] 
 
 ■ Diary o/a Lady o/Quality, p. i90. 
 
 acceptable to many, as one that may be incorporated with 
 their private or their household prayers, together with such 
 Psalms as the 42ud, 121st, and 130th:— 
 
 Deus, cui propriumest mise- 
 reri semper et parcere ; te sup- 
 plices deprecamur pro aiiima 
 famuli tui (vel famuli tuK), 
 quam liodie de hoc sseculo mi- 
 grare jussisti; ut non tradas 
 cam in manus iiiimici, nee ob- 
 liviscaris in tineni ; sed jubeas 
 illain ab angelis Sanctis sus- 
 cipi, atque ad regionem vivo- 
 rum perduei ; et quia in te 
 speravit et credidit, sancto- 
 rum tuorum mereatur socie- 
 tate l.ttari. Per Dominum 
 nostrum Jesum Christum Fili- 
 um tuum, qui tecum vivit et 
 regnat in unitate Spiritus 
 Sancti Deus, Per omnia ssecula 
 ssculorum. 
 
 God, Whose nature and 
 property is ever to have mercy 
 and to forgive, receive our 
 humble petitions for the soul 
 of Thy servant whom Thou 
 hast [this day] called to de- 
 part out of this world ; and 
 because Thy servant did hope 
 and believe in Thee, we be- 
 seech Thee that Thou wilt 
 neither sufi'er him to fall into 
 the hand of the enemy, nor 
 forget him for ever ; but wilt 
 give Thine holy angels charge 
 to receive hin soul, and to 
 transport it into the land of 
 the living, there to be found 
 worthy to rejoice in the fellow- 
 ship of Thy saints ; through 
 Jesus Christ our Lord, Wlio 
 ever liveth and reigueth with 
 Thee in the Unity of the Holy 
 Ghost, one God, world with- 
 out end. Ameit. 
 
 § The Eight to the Use of the Service. 
 
 A question not unfrequently arises, whether this Office 
 must necessarily be used over all persons buried in conse- 
 crated ground, provided they do not belong to one of the 
 three classes mentioned in the first Rubric. There are [1] 
 cases in which clergymen would rather avoid saying the 
 Service over ill-living and iU-dying parishioners, and also [2] 
 in which the survivors, being Dissenters, would prefer the 
 omission of the Service, such omission being also in known 
 agreement with the principles and "wishes of the deceased. 
 The only law of the Church on the subject, besides the 
 Rubric, is the following : — 
 
 " Canon 68. 
 " Ministers not to refuse to Christen or Biirij. 
 
 "No Minister shall refuse or del.ay to christen any child 
 according to the form of the Book of Common Prayer, that is 
 brouglit to the Church to him upon Sundays or Holy Days to 
 be christened, or to bury any corpse that is brought to the 
 Church or Churchyard, convenient warning being given him 
 thereof before, in such manner and form as is prescribed in 
 the said Book of Common Prayer. And if he shall refuse to 
 christen the one, or bury the other, (except the party deceased 
 were denounced excommunicated majori excommnnicatione, 
 for some grievous and notorious crime, and no man able to 
 testify of his repentance,) he shall be suspended by the Bishop 
 of the diocese from his ministry by the space of three months. " 
 
 This Canon of 1603 thus imposes a penalty on the clergy- 
 man for reftisinrj to bury any person not excommunicated ; 
 does not impose it for delay unaccompanied by refusal ; and 
 says nothing about omission by mutual consent (jf the clergy- 
 man and the friends of the deceased. The Rubric was added 
 (at the suggestion of Bishop Cosin) in 1661. Bishop Gibson, 
 in his Codex, evidently takes for granted that the Service is 
 to be said over all except those mentioned in the Rubric, and 
 his opinion is reproduced by Burn and later writers. But, 
 until recent times, many persons «ere buried in private 
 grounds, such as gardens, orchards, and fields ; and probably 
 a case had never arisen in which the omission of the Service 
 was desired when the body of the deceased was brought to 
 consecrated ground. Sir John Nicholl says [Kempe v. Wickes], 
 "Our Church knows no such indecency as jiutting the body 
 into the consecrated ground without the Service being at the 
 same time performed : " but this dictum must have been 
 uttered in forgetfulness of the law of 1821, which directs 
 that suicides (felo de se) shall Be Ijuried there without Service, 
 and which seems to be in accordance with the practice indi- 
 cated by the first Rubric, in which there is no prohibition of 
 burial in consecrated ground. 
 
 An Act of Parliament [5 Geo. TV. c. 25] empowers the Irish 
 Clergy to omit the Service in certain cases other than those 
 defined by the Rubric, and the preamble assumes that the 
 Clergy are bound to use it in every case which is not excepted
 
 an Jntrormction to tf)e IBnml %cr\)icc. 
 
 47; 
 
 by the Statute or the Rubric. Tlic question seems never to 
 have been fairly raised, and no judicial decision has defined 
 the exact duty of a clergyman in respect to it. The nearest 
 approach to such a definition is contained in an opinion given | 
 by Dr. Lushington on September 7, 1S35, in which he says, j 
 "I think when the friends of the deceased apply to the 
 clergyman to abstain from performing the funeral Service, i 
 on the ground that the deceased when alive was a dissenter, 
 the clergyman may comply with sucli re(iuest. " In Lanca- 
 shire, Roman Catholics have constantly been buried without 
 any Service in the Church or Churchyard ; while, on the 
 other hand, at the burial of Robert Owen the socialist, and 
 of the infidel Carlile, the clergymen tliought it their duty to 
 say the Service, in the face of a strong protest against its use 
 on the part of tlie relatives. 
 
 There are cases of notorious wickedness or infidelity, in 
 which it might be the painful duty of the clergyman to re- 
 fuse, on that account, to use the Office. In such cases it 
 would not probably be difficult to obtain the assent of the 
 survivors to such a course, if the reasons for taking it were 
 solemnly told to theni beforehand. Should it be impossil)le 
 to obtain such an assent, there are few clergymen who would 
 not be prepared to abide the consequences. But in the 
 majority of cases, even w-here the life has been notoriously 
 evil, there is still room for the charitable hope that tlie 
 sinner has not been utterly forsaken by God's mercy in liis 
 death. 
 
 But three classes are distinctly excluded from the right to 
 the use of this Office by the first Rubric — [1] the unbaptized, 
 [2] the excommunicate, and [3] those who "have laid violent 
 hands upon tliemselves." Each of these cases should be 
 noticed in some detail. 
 
 [1] 7'Ae unbaptized. Many infants and even adult persons 
 die, of whom it is quite certain that they have not been 
 baptized ; and in such cases the law is clear. But it is an 
 ancient rule of the Church that while conditional baptism 
 sliould be administered to a living person, of whom it is 
 uncertain whether or not he has been baptized previously, in 
 the case of deceased persons, in a Christian country, their 
 baptism is to be taken for granted unless there is proof to the 
 contrary. Arclibishop Longley once wrote to a remonstrant, 
 "that the Service of the Church of England for the Burial of 
 the Dead is intended for those who have been made members 
 of the Church of Christ by Baptism, and tluit to use that 
 Service over the unbaptized would be an anomalous and 
 irregular proceeding on the part of a minister of the ('hurch 
 of England."' A strict observance of tlie Rubric tends very 
 much to impress upon parents the necessity of Holy Baptism 
 for their children. 
 
 [2] The. laxommunicalf. The Rubric of IfiOl is to be in- 
 terpreted in accordance with the Canon of 1603 : and hence a 
 person "excommunicate" must mean one "denounced, ex- 
 communicated majori excommunicatione, for some grievous 
 and notorious crime, and no man able to testify of his 
 repentance." A formal absolution before death by tlie 
 autliority which has passed the .sentence of excommunication 
 is not, therefore, of absolute necessity to admit the use of the 
 Office : an opening being left for the exercise of the charity of 
 the Church towards even one excommunicated from its fold, 
 if his repentance before death can be credibly shewn to have 
 taken place. While discipline is so little exercised as at 
 present, tliere is seldom any occasion for taking this part of 
 the Kubric into consideration ; but it is possible that a revival 
 of discipline may take place to the extent, at least, of excom- 
 municating ■ open and notorious evil livers, when it might 
 sometimes become necessary to decide whether this charity 
 of the Church could be exercised or not. 
 
 It is clear that sentence of excommunication is contemplated 
 by the Rubric, and that it does not include those who have 
 deserved it, but upon whom it has not been actually pro- 
 nounced. - 
 
 [3] Suicides. Suicides are divided by the common law of 
 the land into two classes — those who have committed felony 
 by a wilful murder of themselves, and those who have killed 
 themselves while in a state of insanity. The first are held 
 fully responsible for the eonseijuenoes of their act ; their 
 property being forfeited to the Crown, and their bodies 
 ordered to be buried iu a churchyard or cemetery without 
 
 1 Letter to a Unitarian preacliev at Tcnterclen, May 20, 18G5. 
 
 2 Sentence of excoinnuinication was very frequently pronounced in the 
 sixteenth and seventeenth centuries ; and tliere are entries in Parish 
 Uegisters of those who have died and lieen huried as exeanimunicates. 
 Lord George Oiu'don was excoinniiinicated towards the cud of the last 
 century. 
 
 any religious rite, and between the hours of nine and twelve 
 at night. The second are considered to be in no degree re- 
 sponsible for their act, and the law does not impose any penal 
 consequences upon it. 
 
 Such a distinction does not seem to be contemplated by 
 the Rubric, which speaks inclusively of all " who have laid 
 violent bauds upon themselves." Yet Christian charity 
 requires that some distinction should be made, and such a 
 distinction was implied, at least, by the ancient canons on 
 tlie subject. Thus the Council of Bracara, or Braga, in Spain 
 [.4.D. 563], enjoins, "Concerning those who by any fault 
 inflict death on themselves, let there be no commemora- 
 tion of them in the Oblation. . . . Let it be enjoined that 
 those who kill themselves by sword, poison, precipice, or 
 halter, or by any other means bring violent death upon them- 
 selves, shall not have a memorial made of them in the Obla- 
 tion, nor shall their bodies be carried with Psalms to burial." 
 This Canon was adopted among the Excerpts of Egbert, in. 
 A.D. 7-10, and is substantially repeated among some Peniten- 
 tial Canons of the Church of England in a.d. 963, and indi- 
 cates the general principle of the canon law on the subject. 
 This principle certainly indicates that a distinction should 
 be made between those who " by any fault" cause their o«n 
 deaths, and those who do so when they are so far deprived 
 of reason as not to be responsible in the sense of doing it by 
 "any fault," w-ilfully and consciously. And tlie Kubric be- 
 ing thus to be interpreted by a law of charity, the responsi- 
 bility of deciding in what cases exceptions shall be made to 
 its injunction is, by the nature of the case, thrown upon the 
 clergyman who has cure of souls in the parish where the 
 suicide is to be buried. 
 
 Numerous m riters have laid it down that the verdict of the 
 Coroner's jury relieves the clergyman from this responsibility, 
 and that if that verdict is "Temporary Insanity" he is bound 
 to disregard the fact tliat the deceased person has laid violent 
 hands upon himself.^ But to adopt such a rule is to throw- 
 up the discipline of the Church and to place it in the hands of 
 a secular tribunal ; one, moreover, which is ajjt to be influ- 
 enced by secondary motives and feelings in this particular 
 matter which are quite irrcspecti\e of the religious question. 
 If the same jury were to be asked, quite independently of the 
 question of forfeiture, whether the suicide was a person over 
 whom they themselves could pronounce the W'ords of the 
 Burial Service, the reply would often be in tlie negative, and 
 that the verdict of Temporary Insanity was one of charity 
 towards the living rather than of justice towards the dead. 
 There cannot be a doubt that many men would return such a 
 verdict under the feeling that the self-murder was a great 
 crime indeed, one for which the suicide deserved punishment 
 if it had been possible to punish him, and one from which 
 others ought to be deterred : but that not being able to punish 
 him for his crime, they would not punish his family by add- 
 ing to their sufferings. The question of the verdict is, there- 
 fore, legally and morally distinct from that of the Rubi-ic ; 
 and though the two are analogous, yet tlicy must be judged 
 by separate persons and by separate standards. ^ The jury 
 are the deputies of tlie State, to decide whether or not the 
 suicide was a felon by the laws of the State. The priest is 
 the deputy of the Church, to decide whether the benediction 
 of the Church can rightly be dispensed in the case of one 
 wdio has taken away life contrary to the law of God. 
 
 In coming to this decision the verdict of the jury shouM 
 have respectful attention, though it is not to be considered 
 as an invariable law for the clergyman. It is not often, per- 
 haps, that any circumstances within his own knowledge will 
 compel him to act in a \iay that seems to be discordant with 
 it ; nor need he seek out information to disturb his mind on 
 the subject. But if circumstances have come to his know- 
 ledge which make it plain that there was no sucli insanity as 
 to deprive the suicide of ordinary moral responsibility, then 
 he is to remember [1] that he is a "steward of the mysteries 
 of God," who has no right to misapply the blessings given 
 him to dispense ; and [2] that the scandal, and encourage- 
 ment to suicide, w'hich result from a too easy compliance, are 
 in themselves great evils which it is his duty, as it is within 
 his power, to prevent. In tliis case, as in the previous one 
 of excommunication, a solemn exiilanation of the painful 
 necessity might often win the sorrowful acouiescence of con- 
 scientious survivors. 
 
 ' It may be as well to stati! tliat the "Coroner's Warrant" for the 
 burial of a body over which an inquest has been called is simply a dis- 
 charge of the body from the custody of the Crown. In ordinary cases it 
 is unconditional, and imposes no obligation of any kind ns to iotcrnieut. 
 In a case of /do rtc sc it ordere burial in the manuer stated above.
 
 THE ORDER FOR 
 
 THE BURIAL OF THE DEAD. 
 
 Inlmmatio Dtftiiicti. 
 
 IT Here is to be noted, that the OflSce ensuing is not 
 to be used for any that die unbaptized, or excom- 
 municate, or have laid violent hands upon them- 
 selves. 
 
 IT The Priest and Clerks meeting the Corpse at the 
 entrance of the Churchyard, and going before it, 
 either into the Cliurch, or towards the Grave, 
 shall say, or sing, 
 
 "T AM the Resurrection and the Life, saitli the 
 -L LoKD : he that believeth in Me, though he 
 were dead, yet shall he live : And whosoever 
 liveth and believeth in !Me shall never die. 
 
 I KNOW that my Redeemer liveth, and that 
 He shall stand at the latter day upon the 
 earth. And though after my skin worms destroy 
 this body, yet in my flesh shall I see God : 
 Whom I shall see for myself, and mine eyes 
 shall behold, and not another. 
 
 ' \ lT£ brought nothing into this world, and it 
 VV is certain we can carry nothing out : 
 the Lord gave, and the Lord hath taken away ; 
 blessed be the Name of the Lord. 
 
 <i John II. 25, s6. 
 * ^nv. Ant. ta 
 
 Benectictus, at the 
 
 burial. 
 
 c Job 10. 25-27. 
 
 Comp. Chrys. m 
 
 I Thcss. 4. 13. 
 rf Sar. Viijils of the 
 
 Dead. 
 
 e 1 Tim. G. 7. Job 
 
 *A. Lj"^ go sum Resurrectio et Vita : qui credit in 
 -1—^ Me, etiamsi mortuus fuerit, vivct : et 
 omnia qui vivit et credit in Me, non niorietur in 
 seternum. 
 
 ''B/./~^REDO quod Redemptor meus vivit : et in 
 v-^ novissimo die de terra surrecturus sum : 
 Et in carne mea videbo Deum Salvatorem meum. 
 y. Quern visurus sum ego ipse et non alius : 
 et oculi mei conspecturi sunt. Et in carne mea 
 videbo Deum Salvatorem meum. 
 
 TT After they are come into the Church, shall be read 
 one or both of these Psalms following. 
 
 Dixi custodiam. Psalm xxxix. 
 
 ISxVID, I will take heed to my ways : that I 
 offend not in my tongue. 
 
 I will keep my mouth as it were with a bridle : 
 while the ungodly is in my sight. 
 
 I held my tongue, and spake nothing : I kept 
 silence, yea, even from good words ; but it was 
 pain and grief to me. 
 
 !My heart was hot within me, and while I was 
 thus musing the fire kindled : and at the last I 
 spake with my tongue ; 
 
 Lord, let me know mine end, and the number 
 of my days : that I may be certified how long 
 I have to live. 
 
 Behold, Thou hast made my days as it were 
 a span long : and mine age is even as nothing in 
 respect of Thee ; and verily every man living is 
 altogether vanity. 
 
 For man walketh in a vain shadow, and dis- 
 quieteth himself in vain : he heapeth up riches, 
 and cannot tell who shall gather them. 
 
 And now, Lord, what is my hope : truly my 
 hope is even in Thee. 
 
 Deliver me from all mine offences : and make 
 me not a rebuke unto the foolish. 
 
 I became dumb, and opened not my mouth : 
 for it was Thy doing. 
 
 Take Thy plague away from me : I am even 
 consumed by means of Thy heavy hand. 
 
 When Thou with rebukes dost chasten man for 
 
 Here is to he noted] For a full interpretation of this Rubric, 
 see the preceding Introduction to the Service. 
 
 either into the Church, or toioards the Grave] This clearly 
 authorizes the Priest to read the whole Service at the Grave 
 if, in his discretion, he should think it advisable to do so. 
 In bad cases of infectious disease, it would be more proper 
 that the body should not be taken into the Church ; and 
 there are many cases (with modern habits of delaying funerals 
 for a week) in which it is not right to take it there when the 
 Church is, or is about soon to be, occupied by a congregation. 
 
 shall say, or sin;/] The first of these beautiful processional 
 Anthems is traceable to the ancient Inhumatio Defimcti, and 
 was also a Compline Antiphon "in agenda Mortuorura " in 
 the Antiphonarius of St. Gregory. The second was used in 
 the Vigilim Mortuorum or Dirge of the Sarum rite. In 
 Merbecke's Common Prayer Noted, they are arranged as 
 
 Responses and Versicles, the divisions being made where the 
 musical points stand, in the text above. The Response in 
 also commenced again, with an "etc.," after the Versicle, 
 from which it would appear that it should be repeated by 
 the Choir. The second was thus arranged in the Primer of 
 the fourteenth century : — 
 
 R7. I bileeue that myn a?enbiere lyueth and I am to rise of 
 the erthe in the last day, and in my fleish I shal se God my 
 Sauyour. 
 
 )?■. Whom I my self shal se and noon other : and myn 
 yjen ben to se. 
 
 R,'. And in my fleishe I shal se god my Sauyour. 
 
 these Psalms folloieing] In the ancient Burial Office of the 
 Church of England a numVier of Psalms, cxiv. xxv. cxviii. 
 xlii. cxxxii. cxxxix. cxlviii. cxlix. cl., together with the 
 seven Penitential Psalms, or, instead of them [" vel saltem
 
 at tbe iBurial of tbc DcaD. 
 
 479 
 
 sin, Thou makest liis beauty to consume away, 
 like as it were a moth fretting a garment : every 
 man therefore is but vanity. 
 
 Hear my prayer, O Lord, and with Thine ears 
 consider my calling : hold not Thypeaceatmy tears. 
 
 For I am a stranger with Thee : and a so- 
 journer, as all my fathers were. 
 
 O spare me a little, that I may recover my 
 strength : before I go hence, and be no more seen. 
 
 Glory be to the Fathek, and to the Son ; and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Domine, refugium. Psalm xc. 
 
 IOPtD, Thou hast been our refuge : from one 
 -^ generation to another. 
 
 Before the mountains were brought forth, or 
 ever the earth and the world were made : Thou 
 art God from everlasting, and world without end. 
 
 Thou turnest man to destruction : again Thou 
 sayest, Come again, ye children of men. 
 
 For a thousand years in Thy sight are but as 
 yesterday : seeing that is past as a watch in the 
 night. 
 
 As soon as Thou scatterest them, they are even 
 as a sleep ; and fade away suddenly like the grass. 
 
 In the morning it is green, and groweth up : but 
 intheevening it is cutdown, dried up, and withered. 
 
 For we consume away in Thy displeasure : and 
 are afraid at Thy wrathful indignation. 
 
 Thou hast set our misdeeds before Thee : and 
 our secret sins in the light of Thy countenance. 
 
 For when Thou art angry all our days are 
 gone : we bring our years to an end, as it were 
 a tale that is told. 
 
 The days of our age are threescore years and 
 ten ; and though men be so strong, that they 
 como to fourscore years : yet is their strength 
 then but labour and sorrow ; so soon passeth it 
 away, and we are gone. 
 
 But who regardeth the power of Thy wrath : 
 for even thereafter us a man feareth, so is Thy 
 displeasure. 
 
 O teach us to number our days : that we may 
 apply our hearts unto wisdom. 
 
 Turn Thee again, O Lokd, at the last : and be 
 gracious unto Thy servants. 
 
 O satisfy us with Tliy mercy, and that soon : so 
 shall we rejoice and be glad all the days of our life. 
 
 Comfort us again now after the time that Thou 
 hast plagued us : and for the years wherein we 
 have sufteied adversity. 
 
 Psalmum "], the De Profundis, Psalm cxxx. It may be 
 doubted wliether all these Psalms were used at every burial. 
 In the Prayer Hook of 1549, after the two prayers which 
 followed the placing of the corpse in the grave, came this 
 Rubric, "IT These Psalms, with other sulirages following. 
 are to bo said in the Church, either before or after the burial 
 of the corpse:" the Psalms being cxvi. cxxxix. cxlvi 
 At the Holy Communion, Psalm xlii., "Like as the hart 
 desireth the water-brooks," was used as the Introit. Singular 
 to say, no Psalms were printed in the Burial Service from 
 1552 to IGGl, nor did the Introit appear in the Latin Oflice 
 for the celebration of the Holy Communion at funerals. 
 They appear to have been omitted in deference to the scruples 
 of ISucer, who objected to pr.ayers for the dead. [Cosin's 
 Works, V. 498.] At the last revision, in KiOl, the Psalms 
 xxxix. and xc. were inserted, and thus the Office regained 
 its ancient and primitive character. 
 
 Shew Thy servants Thy work : and their chil- 
 dren Thy glory. 
 
 And the glorious Majesty of the Lord our 
 God be upon us : prosper Thou the work of our 
 hands upon us, prosper Thou our handy- 
 work. 
 
 Glory be to the Fathee, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Then shall follow the Lesson taken out of the 
 fifteenth Chapter of the former Epistle of Saint 
 Paul to the Corinthians. 
 
 1 Cor. XV. 20. 
 ~^rOW is Christ risen from the dead, and 
 -i--N become the First-fruits of them that slept. 
 For since by man came death, by man came also 
 the resurrection of the dead. For as in Adam 
 all die, even so in Christ shall all be made alive. 
 But every man in his own order : Christ the 
 First-fruits; afterward they that are Christ's 
 at His coming. Then cometh the end, when He 
 shall have delivered up the kingdom to God, even 
 the Father ; when He shall have put down all 
 rule, and all authority, and power. For He must 
 reign, till He hath put all enemies under His feet. 
 The last enemy that shall be destroyed is death. 
 For He hath put all things under His feet. But 
 when He saith all things are put under Him, it 
 is manifest that He is excepted. Which did put 
 all things under Him. And when all things shall 
 be subdued unto Him, then shall the Son also 
 Himself be subject unto Him that put all things 
 under Him, that God may be all in all. Else 
 what shall they do which are baptized for the 
 dead 1 if the dead rise not at all, why are they 
 then baptized for the dead '! And why stand we in 
 jeopardy every hour 1 I protest by your rejoicing, 
 which I have in Christ Jesus our Lord, I die 
 daily. If after the manner of men I have fought 
 with beasts at Ephesus, what advantageth it me, 
 if the dead rise not ? Let us eat and drink, for 
 to-morrow we die. Be not deceived : evil com- 
 munications corrupt good manners. Awake to 
 righteousness, and sin not ; for some have not 
 the knowledge of God. I speak this to your 
 shame. But some man will say, How are the 
 dead raised up? and, with wliat body do they 
 come? Thou fool, that which thou sowest is not 
 quickened, except it die. And that which thou 
 sowest, thou sowest not that body that shall be, 
 but bare grain, it may chance of wheat, or of some 
 
 Then shall follow the Lesson] This and other portions of the 
 New Testament which are used in the Burial Service have 
 been in use from the primitive ages of Christianity. 
 
 There is no part of the New Testament which so compre- 
 hensively sets forth the dootrine that our Lord's Incarnation 
 is the source of all spiritual life, and therefore the source of 
 eternal life, as the chapter now read for the Lesson. [See 
 notes in Blunt's Aiivol. Bible.} 
 
 % The Holy Commmiion. 
 
 If the Holy Communion is celebrated at a funeral, the 
 proper place for it is immediately after the Lesson, while the 
 body of the deceased is yet in the Church. 
 
 Introit. Ps. xlii. 
 
 Epistle. 1 Thess. iv. 13-18. 
 
 Gospel. John vi. 37-40.
 
 48o 
 
 at tf)c TBurial of tU C>caD. 
 
 other grain : But God giveth it a body, as it hath 
 pleased Him, and to every seed his own body. 
 All flesh is not the same flesh ; but there is one 
 kind of flesh of men, another flesh of beasts, 
 another of fishes, and another of birds. There 
 are also celestial bodies, and bodies terrestrial ; 
 but the glory of the celestial is one, and the glory 
 of the terrestrial is another. There is one glory 
 of the sun, and another glory of the moon, and 
 another glory of the stars ; for one star difl'ereth 
 from another star in glory. So also is the resur- 
 rection of the dead : It is sown in corruption ; it 
 is raised in incorruption : It is sown in dishonour ; 
 it is raised in glory : It is sown in weakness ; it 
 is raised in power : It is sown a natural body ; it 
 is raised a spiritual body. There is a natural 
 body, and there is a spiritual body. And so it is 
 written. The first man Adam was made a living 
 soul ; the last Adam was made a tpiickening 
 Spirit. Howbeit, that was not first which is 
 spiritual, but that -which is natural ; and after- 
 ward that which is spiritual. The first man is of 
 the earth, earthy : the second Man is the Lord 
 from heaven. As is the earthy, such are they also 
 that are earthy : and as is the heavenly, such are 
 
 they also that are heavenly. And as we have 
 borne the image of the earthy, we shaU also bear 
 the image of the heavenly. iS'ow this I say, 
 brethren, that flesh and blood cannot iidierit the 
 Kingdom of Goo ; neither doth corruption inherit 
 incorruption. Behold, I shew you a mystery. 
 We shall not all sleep, but we shall all be changed, 
 in a moment, in the twinkling of an eye, at the 
 last trump, (for the trumpet shall sound, and the 
 dead shall be raised incorruptible, and we shall 
 be changed.) For this corruptible must put on 
 incorruption, and this mortal must put on immor- 
 tality. So when this corruptible shall have put 
 on incorruption, and this mortal shall have put 
 on immortality ; then shall be brought to pass 
 the saying that is written, Death is swallowed up 
 in victory. death, where is thy sting? O 
 grave, where is thy victory 1 The sting of death 
 is sin, and the strength of sin is the law. But 
 thanks be to God, Which giveth us the victory 
 through our Lokd Jesus Christ. Therefore, my 
 beloved brethren, be ye stedfast, unmoveable, 
 always abounding in the work of the Loed, for- 
 asmuch as ye know that your labour is not in vain 
 in the Lord. 
 
 IT When they come to the Grave, while the Corpse is 
 made ready to be laid into the earth, the Priest 
 sliall say, or the Priest and Clerks shall sing : 
 
 MAN tliat is born of a woman hath but a 
 short time to live, and is full of misery. 
 
 "TlirOMO natus de muliere brevivivens tempore 
 -J — L repletur multis miseriis. Oui quasi flos 
 
 Qui quasi : 
 
 When tliey come to the Grave] Bishop Cosin altered this 
 Rubric as follows : "IT If there be any Divine Service to be 
 read, or Sermon to be made at this time, the Corpse shall be 
 decently placed in the midst of the Church till they be ended. 
 Then all going in decent manner to the grave, while the 
 Corpse is made ready," etc. By "Divine Service" Cosin 
 doubtless meant the Holy Communion, as no other Service 
 was ever mixed up in this manner with the Burial Office.' 
 Provision had been made for this in Edward VI. 's reign and 
 in that of Queen Elizabeth. Sermons at funerals were also 
 common in the sixteenth and seventeenth centuries ; and a 
 very excellent "Sermon at burienges " is provided at the end 
 of 'J'averner's Postils, printed a.d. 1540. 
 
 Clerks shall sint/] Tliis expression here and in the preced- 
 ing Rubric recognizes the presence of a choir as a matter of 
 course ; but their absence is provided for by the alternative 
 direction for tlie Priest to say the Anthem alone. 
 
 THE BURIAL ANTHEM. 
 
 This was printed continuously until the last revision, when 
 it was separated into paragraplis at the suggestion of Bishop 
 Cosin. It was printed by tlie Reformers of 1549 in two por- 
 tions — first, the two verses from Job ; and, secondly, "In the 
 midst of life," etc., the latter being translated (with some 
 slight changes in tlie last paragrapli) from an Anthem used at 
 Compline on the third Sunday in Lent." 
 
 Thc use of tliis noble Antliem, Sequence, or Prose, at 
 Burials is peculiar to the English Communion ; and it never 
 had a place in any part of the Roman Breviary. It comes 
 into the Ambrosian Office for the second and fifth weeks in 
 Lent, and is used at Tours on New Year's Eve. In some old 
 German Breviaries it was appointed for a Compline Anthem on 
 Saturdays, and it is often used also at Compline on Sundays. 
 
 The original composition of the Media vita is traced back 
 to Notker, to whom that of the Dies Ir,-E can be traced, and 
 who was a monk of St. Gall, in Switzerland, at the close of 
 
 1 It is right to add, however, that at St. Paul's Cathedral the Burial 
 Office lias been sometimes amalgamated with Eveusong, the proper Psalms 
 and Lesson heing substituted for those of the d.ay. 
 
 2 At Peterborough, part of the Sentences of the Burial Service were sung 
 as the anthem during Service on the Eve cf the Annunciation [1G42. Gun- 
 ton, p. 99.] 
 
 the ninth century. It is said to have been suggested to him 
 by some circumstance similar to that which gave birth to a 
 noble passage in Shakespeare.^ As our English poet watched 
 the samphire-gatherers on the clift's at Dovei', so did Notker 
 observe similar occupations elsewhere. And as he watched 
 men at some "dangerous trade," he sang, "In the midst of 
 life we are in death," moulding his awful hymn to that familiar 
 form of the Trisagion, "Holy God, Holy and Mightj', Holy 
 and Immortal, have mercy upon us," which is found in the 
 primitive Liturgies. In the Sliddle Ages it ^wts adojited as a 
 Dirge on all melancholy occasions in Germany : armies used 
 it as a battle-song ; and superstitious -ideas of its niiraculcus 
 power rose to such a height, that in the jear 1316 the Synod 
 of Cologue forbade the people to sing it at all except on such 
 occasions as were allowed by their Bishop. A version of it 
 by Luther, "Mitten wir im Leben eind," is still very popular 
 in Germany as a hymn. 
 
 Wlien sung to such strains as befit its beautiful words, this 
 Anthem has a solemn magnificence, and at the same time a 
 wailing prayerfulness, which makes it unsurpassable by any 
 analogous portion of any ritual whatever. It is the prayer of 
 the living for themselves and for the departed, when both 
 are in the Presence of God for the special object of a final 
 separation (so far as this world and visible things are con- 
 cerned) until the great Day. At such a season we do not 
 argue altout Prayers for the departed, but we jjray them. 
 For them and for ourselves ■n'e plead the mercies of the 
 Saviour before the eternal Judge. Not as those to ■whom the 
 brink of the grave brings no thought but that of our own 
 mortality do we tremblingly cry out for fear ; but as stand- 
 ing up before our dead who still live, as in anticipation of 
 the Day when we shall again stand together, d3'ing no more, 
 before the Throne of the Judge, we ackuo'\\lcilge tliat Death 
 is a mark of God's displeasure, that it is a result of sin, and 
 that it cuds in the bitter pains of an eternal death, unless 
 tlie holy, mighty, and merciful Saviour deliver us. Such 
 deep words of penitent humiliation on our own behalf, and 
 on that of the person whose body is now to be removed from 
 our sight, are a fitting termination to the last hour which 
 is spent in the actual presence of tliose m ith whom we have, 
 perhaps, spent many hours which need the mercy of God. 
 
 » King Lear, iv. 6.
 
 at tbc T5iirjal of tU C)caD. 
 
 481 
 
 He Cometh up, and is cut down, like a flower; 
 he fleeth as it were a shadow, and never con- 
 tinueth in one stay. 
 
 In the midst of life we are in death : of whom 
 may we seek for succour, but of Thee, O Lord, 
 AVho for our sins art justly displeased? 
 
 Yet, O Lord God most holy, O Lord most 
 mighty, O holy and most merciful Saviour, 
 deliver us not into the bitter pains of eternal 
 death. 
 
 Thou knowest, Lord, the secrets of our hearts ; 
 shut not Thy merciful ears to our prayer ; but 
 spare us. Lord most holy, O God most mighty, 
 O holy and merciful Saviour, Thou most worthy 
 Judge eternal, suffer us not, at our last hour, for 
 any pains of death, to fall from Thee. 
 
 IT Then, while the earth shall be cast upon the body 
 by some standing by, the Priest shall say, 
 
 FORASJIUCH as it hath pleased Almighty 
 God of His great mercy to take unto Him- 
 self the soul of our dear brother here departed, 
 we tJierefore commit his body to the ground; 
 
 a Lenten Ant. 
 Kunc Diiuittis. 
 
 '' Sar. At 
 
 burial 
 
 egreditur et conteritur : et fugit velut umbra, et 
 nunquam in eodem statu permanet. 
 
 "A. Media vita in morte sumus : 
 
 Quem quajrimus adjutorem nisi Te, DomineI 
 
 Qui pro peccatis nostris juste irasceris. 
 
 Sancte Deus, Sancte Fortis, Sancte et misericors 
 Salvator : 
 
 Amarre morti ne tradas nos. 
 
 y. Ne projicias nos in tempore senectutis : 
 
 Cum defecerit virtus nostra, ne derelinquas 
 nos, DoMiNE. 
 
 Sancte Deus, Sancte Fortis, Sancte et miseri- 
 cors Salvator : 
 
 AmariB morti ne tradas nos. 
 
 y. Noli claudere aures Tuas ad preces nostras. 
 
 Sancte Fortis, Sancte et misericors Salvator : 
 
 Amarse morti ne tradas nos. 
 
 y. Qui cognoscis occulta cordis, parce peccatis 
 nostris. 
 
 Sancte et misericors Salvator : 
 
 Amarre morti ne tradas nos. 
 
 ''Finitis orationibus executor officii terram super cor- 
 pus ad modum crucis ponat . . . 
 
 GOMMENDO animam tuam Deo Patri Omni- 
 poteiiti, terram terrre, cinerem cinevi, pul- 
 verem pulveri, in nomine Patris, et Filii, et 
 Spiritus Sancti. 
 
 In the ancient Latin rite of the Churcli of England, the 
 114th Psalm, "When Israel came out of Egypt," was sung 
 during the procession to tlie grave ; and if the procession was 
 long in going, the 2oth Psalm also, " Unto Thee, God, will 
 I lift up my soul." The Antiphon to the Psalm was, "May 
 the angels carry thee to Paradise ; may the martyrs receive 
 thee into their assembly, and bring thee unto the City of the 
 heavenly Jerusalem. " 
 
 Then, u-ltile t/ie earth shall hn cast] This striking ceremony 
 was anciently performed by the Priest himself, and so the 
 Rubric directed in 1549; but was ordered to be performed 
 by "some standing by" in 15.52. Tlie practice of casting it 
 thrice appears to be one not peculiar to Christians, since it is 
 referred to by Horace \Carm. I. xxviii. 35] — 
 " Liceliit 
 Iiijecto ter pulvere curras." 
 
 Bisliop Cosin says that it was tlie custom in most places for 
 this to be done by the Priest in his day. In some parts of 
 England four or five of the mourners usually assist the sexton 
 in filling up the grave. Both customs arise out of that instinct 
 of human nature that the Burial of the Dead is one of the 
 works of mercy. 
 
 The original intention of the Office appears to have been 
 that the Priest should east in the three symbolical haudfuls 
 of earth, saying the words of commendation, and that then 
 
 the Anthem should be sung while the grave was being filled 
 up by " some standing by. " ' This reconciles the Rubric, the 
 custom above referred to, and Cosin 's words, "Still the priest 
 uses to cast the earth upon the corpse, before the clerk or 
 sexton meddles with it." [Cosin's Worls, v. 168.] lu the 
 Greek Church the Priest casts earth on the body, saying, 
 "The earth is the Lord's and the fulness thereof, the compass 
 of the round world, and they that dwell therein." A touch- 
 ing memorial that the earth is being sovn with the bodies of 
 the saints as Paradise is being filled vith their souls. 
 
 Forasmuch as it hath jileased] These words are founded on 
 .several texts of Scriijture. "Then shall the dust return to 
 the earth as it was : and the spirit shall return unto God 
 Who gave it." [Eccles. xii. 71 "Behold now, I have taken 
 upon me to speak unto the Lord, whicli am but dust and 
 ashes." [(ien. xviii. 27. 1 " Dust tliou art, and unto dust shalt 
 thou return." [(Jen. iii. 19.] "For our conversation is in 
 heaven ; from whence also we look for the Saviour, the Lord 
 .Tesus Christ : Who shall change our vile body, tliat it may 
 be fashioned like unto His glorious body, according to the 
 working whereby He is able even to subdue all things unto 
 Himself." [Phil. iii. 20, 21,] 
 
 The various forms in which these commendatory words 
 have been east may be seen at a glance by the following 
 parallel arrangement : — 
 
 1549. 
 
 I commend thy soul 
 to God tlie Father Al- 
 mighty, and thy body to 
 the ground ; earth to 
 earth, ashes to ashes, 
 dust to dust ; 
 in sure and certain hope 
 of resurrection to eter- 
 nal life, through our 
 Lord Jesus Christ . . . 
 
 1552. 
 
 Forasmucli as it hath 
 pleased Almighty God 
 
 in sure and certain hope 
 of resurrection to eter- 
 nal life, through our 
 Lord Jesus Christ . . . 
 
 Proposed by Cosin. - 
 
 Forasmuch as it hath 
 pleased Almighty God 
 
 in hope of a general and 
 joyful resurrection to 
 eternal life, through our 
 Lord Jesus Christ . . . 
 
 1661. 
 
 Forasmuch as it hath 
 pleased Almighty God 
 
 in siu-e and certain hope 
 of the resurrection to 
 eternal life through our 
 Lord .Tesus Christ . . . 
 
 Burial at Sea. 
 
 Forasmuch as it hath 
 pleased Almighty God 
 
 Wetherefore commit l:i3 
 body to the Deep, to be 
 turned into corruption, 
 looking for the resurrec- 
 tion of the body, (when 
 the sea shall give up her 
 dead, ) and the life of the 
 world to come, through 
 our Lord Jesus Christ 
 
 1 "This is left arbitrary for any bystniiilcr tn i>erfnrni, liy wlilch it is 
 implied tliat it siiali be the state and condition of every one one day. He 
 lliat casts eartli ujmn tlio (lead body to-day may bave eartli cast upon bis 
 to-morrow, 'Hfiilie mdii, eras tibi."" lEi.Ronow 0» OcmsionalOJJiceSjX'' ^^'-I 
 
 ' This is tbc form which was originally written In the MS. now preserved 
 in the House of Lords; but under "general and joyful" a reviser has 
 interlined "sure and certain."
 
 48: 
 
 at tl)0 TButial of tbc Dean. 
 
 earth to earth, ashes to ashes, dust to dust ; in 
 "sure and certain hope of the Resurrection to 
 eternal life, through our Lord Jesus Christ; 
 Who shall change our vile body, that it may be 
 like unto His glorious body, according to the 
 mighty working, whereby He is able to subdue 
 all things to Himself. 
 
 U Then shall be said or sung, 
 
 'T HEARD a voice from heaven, saying unto 
 J- me. Write, From henceforth blessed are the 
 dead which die in the Lord : even so saith the 
 Spirit ; for they rest from their labours. 
 
 IT Then the Priest shall say, 
 
 Lord, have mercy upon iis. 
 
 Cueist, have mercy vpon vs. 
 Lord, have mercy upon us. 
 
 OUR Father, AVhich art in heaven. Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 IT Priest. 
 AL]\IIGHTY God, with Whom do live the 
 ~l\. spirits of them that depart hence in the 
 Lord, and with Whom the souls of the faithful, 
 after they are delivered from the burden of the 
 flesh, are in joy and felicity; We give Thee 
 hearty thanks, for that it hath pleased Thee to 
 deliver this our brother out of the miseries of 
 this sinful world ; beseeching Thee, that it may 
 please Thee, of Thy gracious goodness, shortly 
 to accomplish the number of Thine elect, and to 
 hasten Thy kingdom ; that we, with all those 
 
 !i Tile words " sure 
 and ccrLniii " were 
 oriciiinlly omitted 
 ftoni tlie MS., but 
 were .ifterwards 
 iiitcilined. 
 
 /• Rev. 14. 13, 
 
 '" Sar. Vigils of 
 the de.id. Ant. w 
 M.-igiiilicat. So .11. 
 so 111 tlic Dirit:e of 
 the Primers of 1535, 
 '539- 
 
 rf At the burial. 
 
 Greg. 
 
 y Pmycr Book of 
 ■549. 
 
 ' AlJDIVI vocem de ccelo dicentem : Beati mor- 
 JOl. tui qui in Domino moriuntur. 
 
 . . . ■'deinde sequatur. 
 
 Kyrie eleison. 
 
 Christe eleison. 
 Kyrie eleison. 
 
 PATER noster. Qui es in coelis ; sanctificetur 
 nomen Tuum : adveniat regnum Tuum : 
 fiat voluntas Tua, sicut in ccelo, et in terra. 
 Panem nostrum quotidianum da nobis hodie : 
 et dimitte nobis debita nostra, sicut et nos 
 dimittimus debitoribus nostris : et ne nos inducas 
 in tentationem ; sed libera nos a malo. Amen. 
 
 ' T^EUS, apud Quem spiritus mortuorum vivunt, 
 J— ^ et in Quo electorum animse, deposito car- 
 nis onere, plena felicitate Isetantur, prssta sup- 
 plicantibus nobis, ut anima famuli Tui . . . 
 
 ^ ALMIGHTY God, we give Thee hearty thanks 
 ~Ljl- for this Thy servant, whom Thou hast 
 delivered from the miseries of this wretched 
 world. . . . Grant, we beseech Thee, that at the 
 day of judgement his soul, and all the souls of 
 Thy elect, departed out of this life, may with us, 
 
 The latter form has been substantially adopted by the 
 American Church. 
 
 These words sometimes appear out of place when used over 
 persons who have lived evil lives, and have not given evidence 
 of dying penitent deaths. But it must be remembered that 
 the Burial Office. is framed on the supposition that it should 
 be used only over those who are Christians ; those, that is, 
 who have been made members of Christ, children of God, and 
 inheritors of the Kingdom of Heaven. If they have ceased 
 to be Christians, they have no right to the use of the Office. 
 But who have ceased to be Christians ? And who would 
 dare, of their own unauthorized judgement, to go against the 
 spirit of the injunction laid on us by the Apostle, "Judge 
 nothing before the time " ? It may be regretted that the 
 original form of 1549 was ever altered ; but it is instructive 
 to learn that the form adopted to please the Puritans of 1552 
 was thoroughly distasteful to the Puritans of 1661. 
 
 What the words do, in fact, express, is this : That [1] the 
 body of a Christian, our "dear brother" in Christ (even if an 
 erring brother) is being committed to the ground. That [2] 
 God has taken him to Himself in the sense that his spirit 
 has "returned to God Who gave it. " That [.3] while we thus 
 commit the body of one to the ground, who (whatever he was, 
 was yet a sinner) we do it with faith in a future Resurrection 
 of all. That [4] without any expression of judgement as to 
 our departed brother, we will yet call that hope a "sure and 
 certain hope," since it is founded on the Word of God. 
 
 There may be cases in which persons have died in the 
 actual committal of some grievous sin, and in which these 
 words might be manifestly unsuitable ; but in such cases the 
 whole Office is out of place, and the clergyman should decline 
 to use it. And in almost all others, if not in all, there is 
 room for an expression of hope, in the spirit of charity in 
 which the Church appoints the words to be used ; and as the 
 
 Bishops replied to the Puritans in 1661, "It is better to be 
 charitable and hope the best, than rashly to condemn." 
 
 T/ien the Priest shall say] In the Book of 1549 the Psalms 
 and Lesson were directed to be said in the Church either 
 before or after the burial of the corpse, "with other suffrages 
 following." Those suft'rages consisted of the lesser Litany 
 and the Lord's Prayer, with these from the ancient Office. 
 
 Priest. Enter not (0 Lord) into judgement with Thy servant. 
 
 Ansieer. For in Thy sight no living creature shall be justified. 
 
 Priest. From the gates of hell, 
 
 Anstver. Deliver their souls, Lord. 
 
 Priest. I believe to see the goodness of the Lord, 
 
 Avstvcr. In the land of the living. 
 
 Priest. Lord, graciously hear my prayer. 
 
 Ansieer. And let my cry come unto Thee. 
 
 After which followed this prayer, of which that now in use 
 is a modified form, "0 Lord, with Whom do live the spirits 
 of them that be dead, and in Whom the souls of them that be 
 elected, after they be delivered from the burden of the flesh 
 be in joy and felicity ; Grant unto this Thy servant th.at the 
 sins which lie committed in this world be not imputed unto 
 him ; but that he escaping the gates of hell, and pains of 
 eternal darkness, may ever dwell in the region of light, %vitli 
 Abrah.am, Isaac, and Jacob, in the place where is no weeping, 
 sorrow, uor heaviness ; and when that dreadful day of the 
 general resurrection shall come, make him to rise also with 
 the just and righteous, and receive this body again to glory, 
 then made pure and incorruptible. Set him on the right 
 hand of Thy Son Jesus Christ, among the holy and elect, that 
 then he may hear with them these most sweet and comfortable 
 words ..." 
 
 With this prayer the Office (excepting the celebration) 
 ended from 1549 until the last revision in 1661, when the 
 benediction was added.
 
 at the iBuml of tbe Deao. 
 
 483 
 
 that are departed in the true faith of Tliy holy 
 jS'ame, may have our perfect consummation and 
 'bliss, botli in body and soul, in Thy eternal and 
 everlasting glory ; through Jesus Christ our 
 Lord. Amen. 
 
 !r The Collect. 
 
 OMOST merciful God, the Father of our 
 Lord Jesus Christ, Who is the Eesurrec- 
 tion and the Life ; in Whom whosoever believeth 
 shall live, though he die ; and whosoever liveth, 
 and believeth in Him, shall not die eternally ; 
 Who also hath taught us, by' His holy Apostle 
 Saint Paul, not to be sorry, as men without hope, 
 for them that sleep in Him ; We meekly beseech 
 Thee, O Father, to raise us from the death of 
 sin unto the life of righteousness ; that, when we 
 shall depart this life, we may rest in Him, as our 
 hope is this our brother doth ; and that, at the 
 general Resurrection in the last day, we may be 
 found acceptable in Thy sight ; and receive that 
 blessing, which Thy well-beloved Son shall then 
 pronounce to all that love and fear Thee, saying, 
 Come, ye blessed children of My Father, receive 
 the kingdom prepared for you from the beginning 
 of the v?orld : Grant this, we beseech Thee, O 
 merciful Father, through Jesus Christ our 
 Mediator and Redeemer. Amen. 
 
 'npHE grace of our Lord Jesus Christ, and 
 -L the love of God, and the fellowship of the 
 Holy Ghost, be with us all evermore. Amen. 
 
 I Prayer Book of 
 1549. Celebration 
 of Holy Com- 
 munion at Burials. 
 
 b Prayer Book of 
 1549. Bnrial of the 
 
 c A.D. 1661. 3 Cor. 
 ■3- 14- 
 
 and we with them, fully receive Thy promises, 
 and be made perfect altogether ; through the 
 glorious resurrection of Thy Son Jesus Christ 
 our Lord. 
 
 Collect. 
 "/^ MERCIFUL God, the Father of our Lord 
 Vy Jesu Christ, Who is the Resurrection and 
 the Life ; in Whom whosoever believeth shall live, 
 though he die ; and whosoever liveth, and believ- 
 eth in Him, shall not die eternally ; Who also 
 hath taught us, (by His holy Apostle Paul,) not 
 to be sorry, as men without hope, for them that 
 sleep in Him ; We meekly beseech Thee, (O 
 Father,) to raise us from the death of sin unto 
 the life of righteousness ; that, when we shall 
 depart this life, we may sleep in Him, as our 
 hope is this our brother doth ; and at the general 
 Resurrection in the last day, both we, and this 
 our brother departed, receiving again our bodies, 
 and rising again in Thy most gracious favour, 
 may, with all Thine elect saints, obtain eternal 
 joy. Grant this, O Lord God, by the means of 
 our Advocate Jesus Christ ; Which, with Thee 
 and the Holy Ghost, liveth and reigneth one 
 God for ever. Amen. 
 
 . . . "Set him on the right hand of Thy Son 
 Jesus Christ, among Thy holy and elect, that 
 then he may hear with them these most sweet 
 and comfortable words. Come to Me, ye blessed 
 of My Father, possess the kingdom which hath 
 been prepared for you from the beginning of the 
 world. Grant this, we beseech Thee, O merciful 
 Father, through Jesus Christ, our Mediator 
 and Redeemer. Amen. 
 
 The Collect] This most beautiful Collect properly belonga 
 (a3 was previously shewn) to the Office for the celebration of 
 the Holy Communion at funerals, and hence its title. The 
 first part of it is founded on the Gospel used at funerals when 
 they took place on Sunday, and on the Epistle, which was 
 used without variation, following in this many of the Collects 
 for Sundays and other Holydays. 
 
 When the revision of 1552 took place, the Introits were 
 uniformly removed from the Prayer Book, including that 
 used in the Buri.al Office. The special Epistle and Gospel 
 were also removed from the English Book, although retained 
 in the Latin one. Hence the Collect only was left, and this 
 was (according to the usual manner in which the Missal was 
 printed) placed with the other parts of the Service for use 
 when required. In IGGl the Apostolic Benediction was placed 
 after it ; and thus led to its being regarded as part of the 
 ordinary Burial Service, even when there is no celebration of 
 the Holy Eucharist. The Communion Collect being used at 
 Morning and Evening Prayer, analogy permits the use of the 
 Funeral Communion Collect in the Funeral Service without 
 Communion ; but probably its omission in such cases is 
 strictly the proper rule. 
 
 When there is a Celebration, this Collect takes the pl.ace of 
 the Collect for the day, and should not be repeated at the 
 grave after having been said at the Altar. 
 
 The latter part of the prayers is translated from that 
 belonging to the " Missa de quinquo vulneribus," in the 
 Sarum Missal : "Domine .Jesu Christe, Fili Dei vivi : qui de 
 coolo ad terram de sinu Patris descendisti ; et in ligno crucis 
 quinque pl.ig.as sustinuisti : et sanguinem tuum preciosum in 
 remissionem peccatorum nostrorum effudisti ; 'I'e humiliter 
 deprecamur ut in die jndicii ad de.\teram Tuain statuti a Te 
 
 audire mereamur illam vocem dulcissimam, Venite, benedicti, 
 in regnum Patris mei. Qui cum eodem Patre in uuitate. 
 Per." 
 
 The grace of our Lord] This was inserted here by Bishop 
 Cosin, who at first wrote out for insertion, "The blessing of 
 God Almighty the Father, the Son, and the Holy Ghost, be 
 amongst you, and remain with you alw.ays ;" thus illustrating 
 the form in which that Benediction should be used when not 
 given at the Holy Communion. Used in the Burial Service 
 this Apostolic form of blessing has a particular meaning, for 
 it especially includes the deceased person, and thus becomes 
 a very solemn farewell to him as his body is left in the grave. 
 
 APPENDIX TO THE BURIAL OFFICE. 
 
 In the Primitive Church, and in the Church of England 
 before the Reformation, it was the custom to celebrate a 
 Service of Commemoration on the anniversaries of the death 
 of a friend, relative, or benefactor. These services were, of 
 course, only continued for a time, according to the provision 
 made by survivors or by the will of the deceased persons. 
 And, as is well known, they too often degenerated into 
 superstition, in connection with the erroneous dogma of a 
 penal Purgatory. 
 
 The principle of such services has, however, been retained 
 in the Church of England to the present d.iy : and the follow- 
 ing two Olhces offer an illustration of the manner in which 
 that principle is carried out in the language of modem 
 devotion. The first is used in the Chapel Royal, Windsor, 
 once in every quarter. The second (which varies in some 
 respects) is used in some of the Colleges of Oxford and Cam- 
 bridge (though neglected in some) once during every term ;
 
 484 
 
 at tht 15urial of tlje 2?cati. 
 
 and is substautially the same as that which was authorized in 
 the Latin Prayer Book of 1560. The particular form printed 
 here is that used at Trinity College, Cambridge. That of 
 Queen Elizabeth is also given. 
 
 (A) 
 "the SERVICK appointed fop. OBIIT SUNDAY. 
 
 ( XXI. 
 
 ProiJer Psalms \ CXLVI. 
 i CXLVII. 
 
 The First Lesson. Ecclesiasticus xliv. 
 
 The Second Lesson. Hebrews xi. 
 
 These two Collects following are read daily at Morning and 
 Evening Prayer, immediately before the Prayer of St. 
 Cln-ysostoni. 
 
 ALMIGHTY God, we beseech Thee to keep Thy servant 
 VICTORIA, our most gracious Queen and Governor, and so 
 rule lier heart in Thy Faitli, Fear, and Love, that evermore 
 slie may have Affiance and Trust in Thee, and ever seek Thy 
 Honour and Glory, through Jesus Christ our Lord. Amen. 
 
 GOD save our gracious Sovereign, and all the Companions of 
 tlie most Honourable and Noble Order of the Garter. Amen. 
 
 In the Communion Service, the portion of Scripture for the 
 Epistle is Deuteronomy xxxiii. 
 
 Tlie Gospel is St. .John v. verse 24 to 30. 
 
 The following Fkatep.s are used immediately after the Gloria 
 in Excelsis Deo. 
 
 Priest. 
 Lord, save our Queen. 
 
 Choir. 
 And mercifully hear us when we call upon Thee. 
 
 O LORD our heavenly Father and merciful Saviour Jesus 
 Christ, assist our most worthy Queen continually with Thy 
 Holy Spirit, that as she is anciently and truly descended from 
 the nol)le Princes of this Realm, and the bountiful Patrons 
 and Founders of this noble Order and Cliurch, so she may 
 proceed in all good works ; namely, for sustentation of Learn- 
 ing, and help of Poverty ; and tliat all Noblemen of this 
 Realm (especially such as be Companions of this most honour- 
 able Order of tlie Garter) may likewise dispose tliemselves 
 in Honour and Virtue at all times, that God thereby may be 
 the better honoured, tlie Commonwealth served, and their 
 Fame remain to their Posterity ; and that we all may con- 
 tinue in the true Faith, and walk in good Works that God 
 hath appointed us, through Jesus Christ our Lord. Amen. 
 
 WE praise and thank Thee, Lord, in all the noble Kings, 
 Patrons, and Founders of tliis Order, and our Benefactors 
 Thy Servants, humbly beseeching Thy Majesty, that as they 
 for their time honourably and charitably did bestow their 
 gifts to our relief, so we may faithfully use them, to the end 
 that thereby others may be moved by such examples, to pro- 
 vide for good and learned Ministers to teach Thy Word, and 
 to be merciful in relieving the Poor, tlirough Jesus Christ our 
 Lord and Saviour. Amen. 
 
 GOD save our gracious Sovereign, and all the Companions of 
 the most Honourable and Noble Order of the Charter. Amen. 
 
 (B) 
 
 "Forma Commendationis Fundatoris et ajiorum Bene- 
 factorum. 
 
 Primo reeitetnr. Pater noster, etc. 
 
 Veinde decantentur hi tres Psalmi ; 
 Exaltabo Te, Dens. Psal. cxlv. 
 Lauda, anima mea, Dominum. Psal. cxlvi. 
 Laudate Dominum. Psal. cxivii. 
 
 Post hcec legatnr caput 44 Ecclesiastic! 
 
 Turn unus e Coneionatoribus concioncm habeat. 
 
 Finiia condone, decantetur Hymnus sequens. 
 
 Verse and Chorus. 
 
 Oh, give thanks unto the Lord. 
 
 Solo Contra- Tenor. 
 
 The righteous shall be had in everlasting remembrance, and 
 
 the just as the brightness of the firmament. 
 
 Verse and Chorus. 
 
 Blessed be the Lord God of Israel, for everlasting, and let all 
 
 the people say. Amen. 
 
 Ad extremum hac oratio adhibealiir ; 
 
 3Iinister. 
 
 The memory of the righteous shall remain for evermore ; 
 
 Chorus. 
 And shall not be afraid of any evil report. 
 
 ilinisfer. 
 The souls of the righteous are in the hand of God ; 
 
 Chorus. 
 Neither shall any grief hurt them. 
 
 Minister. 
 The Lord be with you ; 
 
 Chorus. 
 And with thy spirit. 
 
 Let us give thanks. 
 
 O LORD, Who art the Resurrection and the Life of them 
 that believe. Who always art to be praised, as well in those 
 that live as in tliose that are departed ; we give Thee thanks 
 for King HENRY the Eighth our Founder, Queen Mary, 
 Edward the Tliird, Hervy of Stanton, and others our 
 Benefactors, by whose Beneficence we are here maintained for 
 the farther attaining of godliness and learning ; beseeching 
 Tliee to grant, that we, well using to Thy glory these Thy 
 gifts, may rise again to eternal life, with those that are 
 departed in the faith of Christ, through Christ our Lord. 
 Amen. 
 
 THE gi'ace of our Lord Jesus Christ, and the love of God, 
 and the fellowsliip of the Holy Ghost, be with us all ever- 
 more. Amen.'' 
 
 The following is the Elizabethan form of this Office : — 
 
 IN COMMEND.\TIONIBUS EENEPACTORUM. 
 
 Ad cujusque termini finem, conimeudatio fiat fundatoris, 
 aliorumque clarorum virorum, quorum beneficentia Colle- 
 gium locupletatur. Ejus ha'C sit forma. 
 
 Primum reeitetur clara voce Oratio dominica. 
 Pater noster qui es in crelis, etc. 
 
 ! Exaltabo te Deus meus rex. 
 Psalnius cxliv. 
 Lauda anima mea Do. cxlv. 
 Laudate Dominum, quoniam 
 bonus. P.salmus cxlvi. 
 
 Posthsec legatur caput 44. Ecclesiastici. 
 
 His finitis, sequatur concio, in qua concioiiator Fundatoris 
 amplissimam muniticentiam prsedicet : quantus sit liter- 
 arum usus ostendat : quantis laudibus atliciendi sunt, qui 
 literarum studia beneficentia sua excitcnt : quantum sit 
 ornamentum Regno doctos viros habere, qui de rebus 
 controversis vere judicare possunt : quanta sit scriptur- 
 arum laus, & quantum ilhx' onini humane auctoritati 
 antecedant, quanta sit ejus doctrina' in vulgus utilitas, & 
 quam late pateat : quam egregiuni & regiuni sit (cui 
 Deus universe plebis suoe curam commisit) de multitudine 
 niinistrorum verbi laborare, atque hi ut honesti atque 
 eruditi sint, curare ; atque alia ejus generis, quffi pii & 
 docti viri cum laude illustrare possint. 
 
 Hac Cnncione perorata decantetur. 
 Benedictus Dominus Deus Israel. 
 
 Ad extremum hoeo adhibeautur. 
 
 Minister. In memoria reterna erit Justus. 
 Responsio. Ab auditu malo non timebit. 
 Minister. Justorum animre in manu Dei sunt. 
 Responsio. Nee attinget illos cruciatus. 
 
 Oremus. 
 
 Domine Deus, resurrectio & vita credentium, qui semper 
 es laudandus, tam in viventibus, quam in defunctis, agimus 
 tibi gratias pro fundatore nostro N. ceterisque benefactoribus 
 nostris, quorum beneficiis liic ad pietatem & studia literarum 
 alimur : rogantes, ut nos his donis ad tuam gloriam recte 
 utentes, una cum illis ad resurrectionis gloriam immortalem 
 pcrducamur. Per Christum Dominum nostrum. Amen.
 
 at tbe TButial of tfje Dcao. 
 
 48: 
 
 Tlie following is the actual form authorized in 1560 for the 
 celebration of the Holy Communion at Funerals : — 
 
 CELEBRATIO CCEN.S DOMINI, IN FUNEBRIBUS, SI AMICI & 
 VICINI DEFUNCTI COMML'XICARE VELINT. 
 
 Collecta. 
 
 Misericors Deus, Pater Domini nostri Jesu Christi, qui cs 
 resurrectio & vita, in quo qui credidit, etiamsi mortuusfuerit, 
 vivet ; & in quo qui crediderit & vivit, non morietur in ster- 
 num : quique nos docuisti per sanctum Apostolum tuum 
 Paulum, non debere nirerere pro dorniientibus in Christo, 
 sicut ii qui spem non habent resurrectionis : humiliter peti- 
 mus, ut nos a mnrte peccati resuscites ad vitam justitire, ut 
 cum ex hac vita emigramus. dormiamuscum Christo. quemad- 
 modum speramus hunc fratrem nostrum, & in generali rcsur- 
 rectione, extremo die, nos una cum hoc fratre nostro resus- 
 
 citati, & receptis corporibus, regnemus una tecum in vita 
 a^terna. Per Dominum nostrum Jesum Christum. 
 
 Epistola. 1 Tliess. iv. 
 
 Nolo vos ignorare, fratres, de his qui obdormierunt, . . . 
 Proinde consolemini vos mutuo sermonibus his. 
 
 Evangelium. Joan. vi. 
 
 Dixit Jesus discipulis suis, &, turbis Judaaorum : Omne quod 
 dat niihi Pater . . . habeat vitam seternam, & ego suscitabo 
 eum in novissimo die. 
 
 Vel hoc Evangelium. Joan. v. 
 Dixit Jesus discipulis suis, & turbis Judsorum : Amen. 
 ,'\men, dico vobis, qui sermonem meum audit . . . qui vero 
 mala egerunt in resurrectionem condemnationis.
 
 AN 
 
 INTRODUCTION TO THE CHURCHINQ SERVICE. 
 
 This Service underwent scarcely any change iu the transition 
 of our Offices from the old EngUsh system to the new. In 
 15v9 the ancient title was retained, tlie "quire door" was 
 substituted for the door of the Church, and the address at 
 the commencement of the Service was substituted for that at 
 the end of the old one. In 1552 tlie preseutTitle was adopted, 
 and "the place where the table standeth" put instead of 
 "the quire door." In lUGl the two Psalms now iu use were 
 substituted for the l'21st ; the second of them being added to 
 the 121st by Bishop Cosin, but the 116th afterwards inserted 
 instead of it. 
 
 Although the Churching Service does not appear in the 
 ancient Saerameutaries, very ancient Offices for tlie purpose 
 are to be found in tlie rituals of the Western and Eastern 
 Churches, which are given in the pages of Martene and Goar. 
 The practice itself is referred to in St. Gregory's answer to 
 the questions of St. Augustine [,\.D. GOl]. The latter had 
 asked, " How long must it be before a womau comes to chni'ch 
 after childbirth?" and St. Gregory's reply contains the exact 
 expression now adopted as tlie title of the Service :' "In how 
 many days after her delivery a woman may enter into the 
 church you have learned from the Old Testament. . . . Yet 
 if she enter into the church to make her thanksgiving [actura 
 gratias] the very hour in which she gives birth, she is not to 
 be considered as doing that which is sinful. " There is a still 
 more ancient reference to the practice in the seventeenth con- 
 stitution of the Emperor Leo, published about A.D. 460. In 
 both cases the custom is mentioned in such a way as to give 
 the impression that it was a familiar and established one ; 
 but there appears to have been a frequent difficulty as to the 
 interval which should be allowed after childbirth before the 
 thanksgiving was made. It is not unreasonable, therefore, 
 
 1 In the Ruin-in at the beginning of tliis Oltice, in the Greek ritual, the 
 phrase Iti rai ixxKr,irnitrlirvitt is used. [Goar, p. 267.] 
 
 to conclude that the Churching of Women is a primitive 
 practice derived from the Jews ; and that its adoption by 
 the Christian Church was accompanied by some doubts as to 
 the extent to which the law of God respecting it, as given to 
 the Jews, was to be literally obeyed. 
 
 This Christian custom is not founded, however, on the 
 Jewish law alone, but on those first principles of religion to 
 which human nature was subjected from the time of the Fall. 
 The word of God to Eve was, "In sorrow thou shalt bring 
 forth children ; " and the first words of Eve afterwards are on 
 the birth of Cain; when, as the Fsalni says, "Lo, children 
 and the fruit of the 'n'omb are an heritage and gift that 
 Cometh of the Lord," so the mother of all living said, "I have 
 gotten a man from the Lord." This sense of the Providence 
 of God in the matter of child-bearing, and also of the sorrow 
 and pain which He has connected with it on account of Eve's 
 transgression, must ever lead instinctively to thanksgiving, 
 and to a religious recognition of His goodness in giving safe 
 deliverance. The same principles extend themselves also 
 further than this ; and, acknowledging that original sin is 
 inherited by children from their parents, enjoin upon the 
 mother the duty of recognizing the fact by a ceremonial 
 return to the Church with humble prayers. 
 
 This Service was not formerly used for unmarried women 
 until they had done penance. So Archbishop Grindal en- 
 joined in 1571, "that they should not church any unmarried 
 woman, which had been gotten with child out of lawful 
 matrimony ; pxcejit it were upon some Sunday or holyday ; 
 and except either she, before childbed, had done penance, or 
 at her churching did acknowledge her fault before the con- 
 gregation." [Cardw. Doc. Ann. i. 335.] So also the Bishojis 
 replied to those who excepted against this Service for the 
 mothers of illegitimate children in 1G61 : "If the woman be 
 such as is here mentioned, she is to do penance before she is 
 churched. "
 
 THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH, 
 
 COMJIONLY CALLED, 
 
 THE CHURCHING OF WOMEN. 
 
 " OrJo ad Purijicaiidam Mulierem post Partum, ante Ostium Ecclesicc. 
 
 IT The woman, at the usual time after her delivery, 
 shall come into the church decently apparelled, 
 and there shall kneel down in some convenient 
 place, as hath been accustomed, or as tlie Ordinary 
 shall direct : And then the Priest shall say unto 
 her, 
 
 FORASMUCH as it hath pleased Ahnighty 
 God of His goodness to give you safe 
 deliverance, and hatli preserved you in the great 
 danger of childbirth ; you shall therefore give 
 Iiearty thanks unto GoD, and say, 
 
 [IT Then shall the Priest say the cxvith Psalm.] 
 
 IT * Primo sacerdos et niiuistri ejus dicant psalmos 
 sequentes. Ps. Lerai-i octitos meos. Ps. Jiuiti 
 omnes. Gloria Patri. Sicut erat. 
 
 I AM Tcell pleased : that the Lord 
 hath heard the voice oi my 
 prayer ; 
 
 Tliat He hath inclined His ear unto me : there- 
 fore will I call upon Him as long as I live. 
 
 The snares of death compassed me round 
 about : and the pains of hell gat hold upon me. 
 
 I found trouble and heaviness, and I called 
 upon the Name of tlie Lord : Lord, I beseech 
 Thee, deliver'my soul. 
 
 Gracious is the Lord, and righteous : yea, our 
 God is merciful. 
 
 The Lord preserveth the simple : I was in 
 misery, and He helped me. 
 
 at the tmial time] The first Rubric as altered by Bishop 
 Cosin in the Durham Book stands thus: "The woman, a 
 month after delivery, being recovered, shall, upon some 
 Sunday or other Holyday, come decently vayled into the 
 Parisli Church, and at the beginning of the Communion 
 Service shall kneel down in some convenient place appointed 
 unto her by the Minister before the Holy Table ; at which 
 he standing shall thus direct his speech to her." 
 
 decenllij apparclU'd] In Archdeacon Hale's Precedents there 
 are several presentations of clergymen for refusing to church 
 women wlio did not wear veils or kerchiefs wlien they came 
 to their thanksgivings, and of women for coming without 
 them : "The said Tabitha did not come to be churclied in a 
 vaile. " [p. 259. ] " Presentatur, for that she being admonished 
 tliat when she came to cliurch to give God thanks for lier safe 
 deliverance in childbirth, that she should come with suuli 
 ornaments as otlier honest women usually have ilone, .she did 
 not, but coming in her hat and a quarter about her neck, sat 
 down in her seat wliere she could not be descried, nor seen 
 unto what the tliauksgiving was read." [p. 21)7-] It is 
 evident from such records as these tliat some distinctive dress 
 ■ was considered desirable in former times ; and that a veil was 
 thought to be a token of modesty better befitting such an 
 occasion than a mere ordinary head-dress. In an inventory 
 of Church goods belonging to St. Benet's Gracechurch in 1560, 
 there is "a churclung-cloth fringed, white damask;" from 
 which it would seem that tlie veil was in some cases provided 
 by the Church. Klborow speaks of the veil being commonly 
 used in the latter half of the seventeenth century, but adds that 
 it was "scrupled " against by some as if the wearing it were 
 a gross sin. 
 
 eonvenienl place] The place assigned by the Rubric before 
 
 the Reformation was the Church door.' In 1549 this was 
 altered to the Quire door; and "nigh unto the table" in 
 1552. Now that the place is left to the cleigyman's appoint- 
 ment, he will have to consider that the spirit oi the Rubric 
 has always been to symbolize by the woman's position during 
 her Churching that .she is being readmitted to Church 
 privileges and Divine worship. The Church door is not suited 
 to modern clim.ates and constitutions, but the Choir door 
 seems a very fitting place, and was used by Bishop Andrewes. 
 In the book referred to in the last note, a Churching "stool" 
 or form is referred to, which probably indicates a seat near 
 to the Church door. The tenth of Bishop \\'ren's orders and 
 injunctions for the diocese of Norwich, in 1C36, enjoins, 
 "That women to be churched come and kneel at a side near 
 the communion tabic witliout the rail, being veiled accord- 
 ing to the custom, and not covered with a hat ; or other- 
 wise not to be churched, but presented at the next generals 
 by the minister, or churchwardens, or any of them." In 
 Bi.shop Briax Duppa's ^Wic-fr.f 0/' Visitation of 1638 there is 
 a similar one : "Doth he go into the Chancel, the woman 
 also repairing thither, kneeling as near the Communion 
 Tabic as mi\y be ; and if there be a Communion, doth she 
 communicate in acknowledgement of the gi-eat blessing 
 received by her safe delivery ? Doth the woman who is to be 
 Churched use the accustomed habit in such cases with a 
 white veil or kerchief upon her head ? " 
 
 Tlicn shall the Priest say] It may be doubted whether it 
 was ever intended that the Priest should say this alone. As 
 
 1 Vet not alw.iys, for in the Cliurcliwardera' accouuts of St. M.iry 
 Hubbard, Eastcheap, there is the entry : — 
 
 '^ Item, For raakyng of the Chirchyng pewo . . . viiid." 
 This was in a.d. 1465-GG.
 
 488 
 
 Cf)C Cfjurcf)ing of 2Bomcn. 
 
 Turn again then unto thy rest, O my soul : for 
 the Lord hath rewarded thee. 
 
 And why ? Thou hast delivered my soul from 
 death : mine eyes from tears, and my feet from 
 falling. 
 
 I will walk before the Loed : in the land of 
 the living. 
 
 I believed, and therefore will I speak ; but I 
 was sore troubled : I said in my haste, All men 
 are liars. 
 
 What reward shall I give unto the Lord : for 
 all the benefits that He hath done unto me ? 
 
 I will receive the cup of salvation : and call 
 upon the Name of the Lord. 
 
 I will pay my vows now in the presence of all 
 His people : in the courts of the Lord's house, 
 even in the midst of thee, O Jerusalem. Praise 
 the Lord. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghcst ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 IT Or, Psalm cxxvii. 
 
 Nisi Doininus. 
 
 the Lord build 
 : their labour is 
 
 the 
 but 
 
 the watchman 
 
 rise 
 the 
 His 
 
 EXCEPT 
 house 
 lost that build it. 
 
 Except the Lord keep the city 
 waketh but in vain. 
 
 It is but lost labour that ye haste to 
 up early, and so late take rest, and eat 
 bread of carefulness : for so He giveth 
 beloved sleep. 
 
 Lo, children and the fruit of the womb : are 
 an heritage and gift that cometh of the Loed. 
 
 Like as the arrows in the hand of the giant : 
 even so are the young children. 
 
 Happy is the man that hath his cjuiver full of 
 them : they shall not be ashamed when they 
 speak with their enemies in the gate. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 H Then the Priest shall say, 
 
 
 Sequatur. 
 
 f Let us pray. 
 
 
 
 Loed, have mercy upon us. 
 
 Christ, have mercy upon us. 
 Loed, have mercy upon us. 
 
 
 Kyrie eleison. 
 
 Chkiste eleison. 
 Kyrie eleison. 
 
 /^UR Father, Which art in heaven, Hallowed 
 vy be Thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses. As we forgive them that trespass 
 against us. And lead us not into temptation; 
 But deliver us from evil : For Thine is the king- 
 dom, The power, and the glory, for ever and 
 ever. Amen. 
 
 
 L)ATER noster. Qui es in ccelis ; sanctificetur 
 -C^ nomen Tuum : adveniat regnum Tuum : 
 fiat voluntas Tua, sicut in ccelo, et in terra. 
 Panem nostrum quotidianum da nobis hodie : 
 et dimitte nobis debita nostra, sicut et nos dimit- 
 timus debitoribus nostris : et ne nos inducas iu 
 tentationem : sed libera nos a malo. Amen. 
 
 IT Minister. 
 
 
 
 "0 Loed, save this woman Thy servant; 
 
 <r Ps. 86. : 
 
 Domine, salvam fac ancillam Tuam. 
 
 IT Answer. 
 
 
 
 Who putteth her trust in Thee. 
 
 
 Deus mens sperantem in Te. 
 
 % Miuister. 
 
 
 
 *Be Thou to her a strong tower ; 
 
 4 Ps. 6l. 3. 
 
 Esto ei, Domine, turris fortitudinis. 
 
 IT Answer. 
 
 
 
 From the face of her enemy. 
 
 
 A facie inimici. 
 
 K Minister. 
 
 
 
 'Loed, hear our prayer. 
 
 fPs. 6i. I. 
 
 Domine, exaudi orationem meam. 
 
 the olil Rubric directed the choral use of the Psabii, and as 
 that in tlie Marriage Service is to be used in tlie same way 
 (the very Psalm that formerly stood here), so no doubt it 
 was meant that this should be used as other Psalms are. It 
 has sometimes been used processionally in the same manner 
 as an Introit, to which it bears a close analogy. The Priest 
 should stand during the whole of the Service. 
 
 The 116th Psalm is most appropriate where the woman 
 is going to communicate after her Churching ; or where 
 her sorrows have been added to by the death of her 
 infant, in which latter case the 127th Psalm is very inoppor- 
 tune. 
 
 offerwijs] A due to tlie Priest offered on tlie Altar. Com- 
 pare the words "Easter Offering" and "Easter Dues." So 
 Bishop Andrewes interprets it, and so Hooker, V. Ixxiv. 4. 
 The Chrisom was formerly included ; the woman being required 
 to bring it for the use of the Church unless the infant had 
 died, and so been buried in it, as a "Chrisom child" before 
 her Churching. That this was actually done is shewn by the 
 account rolls of Pipon Minster, in which the returned Chrisoms 
 are entered year by year. 
 
 it is convenient] That is, suitable. Convenient is a word that 
 meant "fitting" more distinctly iu former days tJian now. 
 [Comp. Eph. V. 4.1
 
 Cfje Cburcbing of Ulomm. 
 
 489 
 
 IT Answer. 
 And let our cry come unto Thee. 
 
 IF Minister. 
 Let us pray. 
 
 OALJIIGHTY God, we give Thee humble I 
 thanks for that Thou hast vouchsafed to 
 deliver this woman Thy servant from the great j 
 pain and peril of childbirth ; C4rant, we beseecli : 
 Thee, most merciful Father, that she, through 
 Thy help, may both faithfully live, and walk 
 according to Thy will in this life present ; and j 
 also may be partaker of everlasting glory in the , 
 life to come ; through Jesus Christ our Lord. 
 Allien. I 
 
 IT The woman, that cometh to give her thanks, must ' 
 offer accustomed offerings ; and, if there be a j 
 Communion, it is convenient that she receive the 
 Holy Communion. 
 
 Et clamor mens ad Te veuiat, 
 DoMiNUs vobiscum. 
 Et cum spiritu tuo. 
 
 Oremus. 
 
 DEUS Qui hanc famulam Tuam de pariendi 
 periculo liberasti, et earn in servitio Tuo 
 <levotam esse fecisti, concede ut temporali cursu 
 tideliter peracto, sub alis misericordi^ Tuk vitam 
 perpetuam et r^uietam consequatur. Per Chris- 
 tum DOMINUM. 
 
 [Tunc aspergatur mulier aqua benodicta : deiade 
 inducat cam sacerdos per manum dextram in 
 ecclesiam, dicens ; Imjredere in templmn Dei id 
 habeas vitam ccternam et vivas in sacitla scectilorum. 
 Amen.'] 
 
 that she receii-e] As the Churching Service is a restoration of 
 the woman to tlie privileges of the Lord's house, it is clear that 
 it should be said at the beginning of, that is, before, any 
 service at which she is to be present for the first time after 
 her recovery. If she is to communicate, a suitalile time 
 would be immediately before the Lord's Prayer and Collect 
 for Purity, supposing she has not been present at Litany and 
 Mattins ; and such a use of this Service would doubtless be 
 nearest to the intention of the Church in every Avay. Bishop 
 
 Sparrow says that this time was mentioned in Visitation 
 Articles, and Bishop Wren's directions expressly enjoin it ; 
 adding that if there is a marriage, the Churching is to come 
 immediately next to the Communion Service after the con- 
 clusion of that for the Marriage. In Bishop Cosin's revised 
 Book he began this Rubric, "The Priest here goeth to the 
 Communion Service," This rule about Holy Communion 
 clearly excludes impenitent unmarried women from " Church- 
 ing."
 
 A COMMINATION, 
 
 OR, DENOUNCING OF GOD'S ANGER AND JUDGEMENTS AGAINST SINNERS, WITH CERTAIN PRAYERS, 
 TO BE USED ON THE FIRST DAY OF LENT, AND AT OTHER TIMES, AS THE ORDINARY SHALL 
 APPOINT. 
 
 IT After Morning Prayer, the Litany ended according 
 to the accustomed manner, the Priest shall, in the 
 Reading-Pew or Pulpit, say, 
 
 11 " Feria iv. in capite Jejunii : post sextam in prinias 
 fiat sermo ad populum si placuerit . . . 
 
 BRETHREN, in the Primitive Churcli there 
 was a godly discipline, that, at the beginning 
 of Lent, such persons as stood convicted of notori- 
 ous sin were put to open penance, and punished 
 in this world, that their souls might be saved in 
 the day of the Lord ; and that others, admonished 
 by their example, might be the more afraid to 
 olfend. 
 
 Instead whereof, (until the said discipline may 
 be restored again, which is much to be wished,) 
 it is thought good, that at this time (in the pre- 
 sence of you all) should be read the general 
 sentences of God's cursing against impenitent 
 sinners, gathered out of the seven and twentieth 
 Chapter of Deuteronomy, and other places of 
 Scripture; and that ye should answer to every 
 Sentence, Ainen : To the intent that, being 
 admonished of the great indignation of God 
 against sinners, ye may the rather be moved to 
 earnest and true repentance ; and may walk 
 more warily in these dangerous days ; fleeing 
 from such vices, for which ye affirm with your 
 own mouths the curse of God to be due. 
 
 b Deut. 27. 15. 
 
 c Dent. 57. 16. 
 
 d Deul. 27. 17. 
 
 e Deut. 27. 18. 
 
 /Dcut. 27. 19. 
 
 */^URSED is the man that maketh any carved 
 V_y or molten image, to worship it. 
 
 IT And the people shall answer and say. Amen, 
 
 IT Minister. 
 'Cursed is he that curseth his father or mother. 
 
 H Answer. 
 Amen. 
 
 IT Minister. 
 ''Cursed is he that removeth his neighbour's 
 landmark. 
 
 IT Answer. 
 Amen. 
 
 U Minister. 
 
 'Cursed is he that maketh the blind to go out 
 of his way. 
 
 IT Answer. 
 Amen. 
 
 IT Minister. 
 ■^Cursed is he that perverteth the judgement of 
 the stranger, the fatherless, and widow. 
 
 THE COMMINATION. 
 
 This is a substitute for the dreadful "Form of the greater 
 Excommunication," or " General Sentence," which was read 
 four times a year in the Media?val Church, by order "o.f our 
 holy fader the pope of Rome, and his cardinalis, aud all his 
 couuseil," the days on which it was used being Advent Sun- 
 day, the first Sunday in Lent, Trinity Sunday, and the first 
 Sunday after the Assumption of our Lady. 
 
 The devotional portion, beginning with the fifty-first Psalm, 
 is, however, an adaptation of an ancient Service wliich was said 
 after Sext on Asli-AVednesday. Tlie first part of this Service 
 may be understood from the portion incorporated into our own 
 as shewn by the Latin ; six other Collects and an Absolu- 
 tioa, whicli followed the Collect Exatidi, guasumus, not 
 being included. After the Absolution began tlie Service for tlie 
 Benediction of the Ashes, consisting of a Collect (whicli forms 
 the substance of the one beginning, " most mighty God "), 
 the Benediction and Distribution of the Aslies, and an Anthem 
 sung wliile the latter was going on. The Anthem and the 
 Epistle of the succeeding Mass are the foundation of tlie 
 rolemn confession witli which the Commination originally 
 ended. "Through the merits," etc., "The Lord bless us 
 and keep us," were added by Bishop Cosin at the Revision of 
 1661. He also proposed to alter "punished "in the opening 
 Homily to "did humbly submit themselves to undergo 
 
 punishment," and succeeded in substituting "stood convicted 
 of notorious sin, " for the original words ' ' were notorious 
 sinners." 
 
 Heading-Pew or Ptdjiit] The reading-joeio does not mean a 
 reading- ttet, but the chancel-pew, or stalls, occupied by the 
 Clergy and singers. The "pulpit" is probably the " Jube," 
 a lectern on the top of tlie chancel-screen,^ from wliicli the 
 Epistle and Gospel were read in ancient days, and from 
 which they were ordered to be read by Archbishop Grindal 
 and others in their diocesan injunctions. Pulpits as now under- 
 stood were extremely rare in Parish Churclies before and for 
 some time after the Reformation, aud "reading-desks" are of ' 
 comparatively modern introduction. Tlic modern preacliing- 
 pulpit is certainly not the place for tlie Priest wlien taking 
 his part in a responsive Service ; and now that tlie ancient 
 Jube is disused for the Epistle and Gospel, it is most proper 
 to follow the analogy of usage in respect to them, and read 
 the Commination Service from the front of the Altar. The 
 analogy between the maledictions and the Decalogue leads 
 to the same conclusion. As the Services out of which this 
 was formed immediately preceded the Mass of the day, so no 
 doubt it was intended that the Commination should precede, 
 with some slight interval, the Ash- Wednesday celebration of 
 the Holy Communion. 
 
 at other times] The Commination Service has not been used 
 
 1 See Davies's Eitcs 0/ Durham ; and also Cosis's Works, v. 383.
 
 9 Commination. 
 
 491 
 
 IT Answer. 
 Amen. 
 
 IT Minister. 
 "Cursed 13 he that smiteth his neighbour 
 secretly. 
 
 IT Answer. 
 Amen. 
 
 If Minister. 
 'Cursed is he that lieth with liis neighbour's 
 wife. 
 
 IT Answer. 
 Amen. 
 
 IT Minister. 
 
 ''Cursed is he that taketh reward to slay the 
 innocent. 
 
 IT Answer. 
 Amen. 
 
 IT Minister. 
 
 'Cursed is he that j)utteth his trust in man, ' ^jer. 17. 5. 
 and taketli man for his defence, and in his heart 
 goeth from the Loed. 
 
 a Deut, 37, S4, 
 
 b I\^tt 3. 8, io,maTg, 
 
 c Heb. 10. 28, 31 : 
 
 13. 39. 
 
 rf'Ps. II. 6. 
 
 < Lev. 30. 10. 
 /Isa. 26. 31. 
 
 g Mil. 3. 3, 3. 
 
 A DeuL 37. 35. 
 
 t Matt. 3. 13 ; 13. 30. 
 
 1 1 Thess. s. 2, 3. 
 
 IT Answer. 
 Amen. 
 
 IT Minister. 
 "Cursed are the unmerciful, fornicators, and 
 adulterers, covetous persons, idolaters, slanderers, 
 drunkards, and extortioners. 
 
 IT Answer. 
 Amen. 
 
 IT Minister. 
 ■''"^rOW seeing that all they are accursed (as 
 -L^ the prophet David bearetli witness) who 
 do err and go astray from the commanLiments of 
 God ; let us (remembering the dreadful judge- 
 ment hanging over our heads, and always ready 
 
 rn Koiu. 3. 4, 5. 
 
 « Matt. 25. 41. 
 Cor. 6. 9, 10. 
 Prov. I. 28-30. 
 
 / • PS. 119. 21, 120. 
 
 g Matt. 35. 10, II. 
 
 r Matt. 35. 41. 
 
 to fall upon us) return unto our Lord God, with 
 all contrition and meekness of heart ; bewailing 
 and lamenting our sinful life, acknowledging and 
 confessing our offences, and seeking to bring 
 forth worthy fruits of penance. *For now is the 
 axe put unto the root of the trees, so that every 
 tree that bringeth not forth good fruit is hewn 
 down, and cast into the fire. 'It is a fearful thing 
 to fall into the hands of the living God : ''He shall 
 pour down rain upon the sinners, snares, fire and 
 brimstone, storm and tempest ; this shall be their 
 portion to drink. ^For lo, the Lokd is come out 
 of His place to visit the wickedness of such as 
 dwell upon the earth. ^But who may abide the 
 day of His coming ? Who shall be able to endure 
 when He appearethi 'His fan is in His hand, 
 and He wiU purge His floor, and gather His 
 wheat into the barn ; but He will burn the chaff 
 with unquenchable fire. ''The day of the Lord 
 Cometh as a thief in the night : and when men 
 shall say, Peace, and all things are safe, then 
 shall sudden destruction come upon them, as 
 sorrow cometh upon a woman travailing with 
 child, and they shall not escape. '"Then shall 
 appear the wrath of God in the day of vengeance, 
 which obstinate sinners, through the stubbornness 
 of their heart, have heaped unto themselves ; 
 which despised the goodness, patience, and long- 
 sufi'erance of God, when He calleth them con- 
 tinually to repentance. 'Then shall they call 
 upon Me, (saith the Lord,) but I will not hear; 
 they shall seek Me early, but they shall not find 
 Me ; and that, because they hated knowledge, 
 and received not the fear of the Lord, but 
 abhorred j\Iy counsel, and despised My correction. 
 ''Then shall it be too late to knock when the door 
 shall be shut ; and too late to cry for mercy when 
 it is the time of justice. terrible voice of most 
 just judgement, which shall be pronounced upon 
 them, when it shall be said unto them, 'Go, ye 
 
 in recent times on any other day than Ash-Wednesday, 
 title has undergone three changes as follows :^ 
 
 The 
 
 1549. 1552. 1662. 
 
 The First Day of A Commination A Commination, 
 
 Lent. commonly against sinners, or denouncing of 
 
 called Ash-Wed- with certain Pray- God's auger and 
 
 nesday. ers, to be used judgements against 
 
 divers times in the sinners, with cer- 
 
 year. tain prayers, to be 
 
 used on the first 
 
 d.ay of Lent, and at 
 
 other times, <as the 
 
 ordinary shall ap- 
 
 ■ point. 
 
 The original title, it will be observed, .agrees with the 
 ancient one ; and the alteration was made at the suggestion 
 of Martin Bucer, whose Judaizing tendencies led him to wish 
 for a more frequent use of the Commination, and a general 
 revival of open penance, the infliction of which seems to 
 have possessed great charms for Puritan minds. From 
 some Visitation Articles of Bishop Grindal [Cardw. Doc. 
 Ann. i. 398] it seems probable that it was used in some 
 places " on one of the three Sundays next before Faster, one 
 of the two Sundays next before the Fe.ast of Pentecost, and 
 one of the two Sundays next before the F'east of the Birth of 
 our Lord." But such a signal perversion of the Sunday 
 festival w.is not likely ever to have become general. 
 
 The introduction of the awful Judaic maledictions into the 
 ancient Service, and the arch,iic character of the Homily, will 
 ]irobably always restrict its use to the first day of Lent. The 
 form in which these are used is singularly out of character 
 
 with the general tone of the Prayer Book ; denunciation of 
 sin ordinarily taking the form of a Litany, not of an Exhorta- 
 tion, under the Christian dispensation. " These dangerous 
 days " and other expressions also give tlie Exhortations a tone 
 which belongs to the past rather than the present. ' 
 
 It should be remembered that tlie restoratiun of discipline 
 which is spoken of in the second paragraph of the opening 
 Exhortation, does not refer to the ordinary discipline of the 
 Church, but to the "godly discipline" of the "Primitive 
 Church." Archdeacon Hale, in his volume of Precedents 
 [p. v of the Introductory Essay], illustrates this by a Canon 
 enacted under King Edgar: "Ha; consuetudines trans mare 
 observantur ; id est, quod quilibet episcopus sit in sede 
 episcopali sua die Mercurii, quem caput jejunii vocanuis ; 
 tunc unusquisque eorum hominum qui capitalibus criminibus 
 polluti sunt, in provincia ista, co die ad ilium accedcre debet, 
 ct peccata sua illi profiteri, et ille tum prajscribit eis poeni- 
 tentiam, cuique pro ratione delicti sui ; cos (jui eo digni sunt, 
 ab Ecclesiastica comnmnitate scgreg.at, et tanien ail propriam 
 eorum neccssitatem animat et hortatur ; ct ita postea, cum 
 illius venia, domum redeunt." [Ancient. Lnus and Institutes 
 of England, vol. ii. p. 267.] In the times to which this 
 Canon belongs, the Episcopal exercise of this discipline 
 resulted from the intimate admixture of the Ecclesiastical 
 and Secular laws. In the Primitive Cliurch a severity of 
 discipline w,-is gradually established (long after the Apostolic 
 age), which was probal>Iy adopted with reference to a state 
 of society in which self-control was rare, and gross vice unre- 
 buked except by the Clergy. Persons "convicted of notorious 
 sin " are now otherwise punislied ; and an asjiiration after the 
 revival of an " open peniince " which is utterly impossible, is 
 apt to lead the thoughts aw.ay from the restoration of a 
 discipline and penance which is both possible and desirable.
 
 49: 
 
 a Commination. 
 
 cursed, into the fire everlasting, which is prepared 
 for the devil and his angels. " Therefore, brethren, 
 take we heed betime, while the day of salvation 
 lasteth ; for the night cometh, when none can 
 work. "^But let us, while we have the light, 
 believe in the light, and walk as children of the 
 light ; ''that we be not cast into utter darkness, 
 where is weeping and gnashing of teeth. 'Let us 
 not abuse the goodness of God, Who calleth us 
 mercifully to amendment, and of His endless 
 pity promiseth us forgiveness of that which is 
 past, if with a perfect and true heart we return 
 unto Him. ^'P'or though our sins be as red as 
 scarlet, they shall be made white as snow ; and 
 though they be like purple, yet they shall be 
 made white as wool. ''Turn ye (saith the Loed) 
 from all your wickedness, and your sin shall not 
 be your destruction : Cast away from you all 
 your ungodliness that ye have done : Make you 
 new liearts, and a new spirit : Wherefore will ye 
 die, O ye house of Israel, seeing that I have no 
 pleasure in the death of him that dieth, saith the 
 LoED God? Turn ye then, and ye shall live. 
 Although we have sinned, yet have we an Advo- 
 
 6 Isa. 53. 5. 6. 
 
 f John 9. 4, 5. 
 
 </ M.ilt. 25. 30. 
 
 /Matt. II. 29. 30. 
 
 ff Isa. 1. I 
 
 /( Ezek. 18. 30-32. 
 i Matt. 25. 31-46. 
 
 cate with the Fathee, Jesus Cheist the right- 
 eous ; and He is the i)ropitiation for our sins. 
 *For He was wounded for our offences, and smitten 
 for our wickedness. Let us therefore return unto 
 Him, Who is the merciful Receiver of all true 
 penitent sinners ; assuring ourselves that He is 
 ready to receive us, and most willing to pardon 
 us, if we come unto Him with faithful repent- 
 ance ; if we submit ourselves unto Him, and 
 from henceforth walk in His ways ; ''if we will 
 take His easy yoke, and light burden upon us, 
 to follow Hini in lowliness, patience, and charity, 
 and be ordered by the governance of His Holy 
 Spieit ; seeking always His glory, and serving 
 Him duly in our vocation with thanksgiving : 
 This if we do, Cheist will deliver us from the 
 i curse of the law, 'and from the extreme maledic- 
 tion which shall light upon them that shall be 
 set on the left hand ; and He will set us on His 
 right hand, and give us the gracious benediction 
 of His Father, commanding us to take possession 
 of His glorious kingdom : Unto which He vouch- 
 safe to bring us all, for His infinite mercy. 
 Amen. 
 
 IT Then shall they all kneel upon their knees, and 
 the Priest ami Clerks kneeling (in the place where 
 they are accustomed to say the Litany) shall say 
 this Psalm. 
 
 . * Delude prosternant se clerici in chore, et dicant 
 septem Psalmos po?nitentiales cum Gloria Patri et 
 skid eral et Antiphoua lie reminiscaris. 
 
 Miserere mei, Deus. Ps. li. 
 
 HAVE mercy upon me, O God, after Thy 
 great goodness : according to the multi- 
 tude of Thy mercies do away mine offences. 
 
 Wash me throughly from my wickedness : and 
 cleanse me from my sin. 
 
 For I acknowledge my faults : and my sin is 
 ever before me. 
 
 Against Thee only have I sinned, and done this 
 evil in Thy sight : that Thou mightest be justified 
 in Thy saying, and clear when Thou art judged. 
 
 Behold, I was shapen in wickedness : and in 
 sin hath my mother conceived me. 
 
 But lo. Thou requirest truth in the inward 
 parts : and shalt make me to understand wisdom 
 secretly. 
 
 Thou shalt purge me with hyssop, and I shall 
 be clean : Thou shalt wash me, and I shall be 
 whiter than snow. 
 
 Thou shalt make me hear of joy and gladness : 
 that the bones which Thou hast broken may 
 rejoice. 
 
 Turn Thy face away from my sins : and put 
 out all my misdeeds. 
 
 Make me a clean heart, God : and renew a 
 right spirit within me. 
 
 Cast me not away from Thy presence : and 
 take not Thy Holy Spieit from me. 
 
 O give me the comfort of Thy help again ; 
 and stablish me with Thy free Spirit. 
 
 Then shall I teach Thy ways unto the 
 wicked : and sinners shall be converted unto 
 Thee. 
 
 Deliver me from blood-guiltiness, God, Thou 
 that art the God of my health : and my tongue 
 shall sing of Thy righteousness. 
 
 Thou shalt open my lips, O Lokd : and my 
 mouth shall shew Thy praise. 
 
 For Thou desirest no sacrifice, else would I 
 give it Thee : but Thou delightest not in burnt- 
 oflferings. 
 
 The sacrifice of God is a troubled spirit : a 
 broken and contrite heart, O God, shalt Thou 
 not despise. 
 
 be favourable and gracious unto Sion : build 
 Thou the walls of Jerusalem. 
 
 Then shalt Thou be pleased with the sacrifice 
 of righteousness, with the burnt-offerings and 
 oblations : then shall they offer young bullocks 
 upon Thine altar. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 Ans. As it was in the beginning, is now, and 
 ever shall be : world without end. Amen. 
 
 Lord, have mercy upon us. 
 
 Christ, have mercy jipon us. 
 Lord, have mercy upon us. 
 
 Kyeie eleison. 
 
 Christe eleison. 
 Kyeie eleison. 
 
 I
 
 a Commination. 
 
 49: 
 
 OUR Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Tliy 
 will be done in earth, As it is in heaven. Give 
 us this Jay our daily bread. And forgive us our 
 trespas.ses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 IT Minister. 
 "O Lord, save Thy servants; « ps.es. a 
 
 H Answer. 
 That put their trust in Thee. 
 
 TT Minister. 
 'Send unto them help from above. * ps. so. i, 
 
 IT Answer. 
 And evermore mightily defend them. 
 
 IT Minister. 
 Help us God our Saviour. 
 
 IT Answer. 
 
 'And for the glory of Thy Name deliver us ; be c Ps. n. 9. 
 merciful to us sinners, for Thy Name's sake. 
 
 IT Minister. 
 ''0 Lord, hear our prayer. 
 
 IT Answer. 
 And let our cry come unto Thee. 
 
 H Minister. 
 Let us pray. 
 
 '(~\ LOED, we beseech Thee, mercifully hear 
 v.y' our prayers, and spare all those who con- 
 fess their sins unto Thee ; that they, whose con- 
 sciences by sin are accused, by Thy merciful 
 pardon may be absolved : through Christ our 
 Lord. Amen. 
 
 ^/^ MOST mighty God, and merciful Father, 
 V_y Who hast compassion upon all men, and 
 liatest nothing that Thou hast made ; Who 
 woulilest not the death of a sinner, but that he 
 should ratlior turn from his sin, and be s.aved ; 
 Mercifully forgive us our trespasses ; receive and 
 comfort us, who are grieved and wearied with 
 the burden' of our sins. Thy property is alw.ays 
 to have mercy ; to Thee only it appertnineth to 
 forgive sins. Spare us therefore, good Lor;D, 
 spare Thy people, whom Thou ha.st redeemed ; 
 enter not into judgement with Thy servants, who 
 are vile earth, and miserable sinners ; but .so turn 
 Thine anger from us, who meekly acknowledge 
 our vileness, and truly repent us of our faults, 
 and so make haste to help us in this world, that 
 we may ever live with Thee in the world to 
 come ; through Jesus Christ our Lord. Amen. 
 
 IT Then shall the people say this that followeth, after 
 the Minister, 
 
 TURN Thou us, O good Lord, and so shall 1, Ltnio johdi 
 we bo turned. Be favourable, O Lord, | p-p"- "■ '" "i>- 
 
 e Ps. 4. I. Joel 2. 
 17. Acts 2. 37. Ps. 
 34. iR Micill 7. 
 
 /Ps. 145. 8. 1), M.-ilt. 
 
 5. 45. I Tim. 2. 3. 
 
 4. hzck. 31. II. 2 
 
 Pet. 3. 9. Hcb. 8. 
 
 12. Prov. 18. 14. 
 
 M.^tt. II. 28. 2 
 
 Tliess. 2. 16. 17. 
 
 Exod. 34. 6. 7. 
 
 Kl.irk a. 7. Joel -•. 
 
 17. Ps. 143. 2. 
 e Bcncrtictio cincr. 
 n. C^reg. Gelas. 
 
 PATER noster, Qui es in coelis ; sanctificetur 
 nomen Tuum : adveniat regnum Tuum : 
 fiat voluntas Tua, sicut in ccelo, et in terra. 
 Panem nostrum quotidianum da nobis hodie : et 
 dimitte nobis debita nostra, sicut et nos dimit- 
 timus debitoribus nostris : et ne nos inducas in 
 tentationem : sed Libera nos a malo. Amen. 
 
 Salvos fac servos Tuos et ancillas Tuas. 
 
 Deus mens sperantes in Te. 
 
 Mitte eis, Domine, auxilium de sancto. 
 
 Et de Syon tuere eos. 
 
 Convertere, Domine, usquequo. 
 
 Et deprecabilis esto super servos Tuos. 
 
 Adjuva nos, Deus, salutaris noster. 
 
 Et propter gloriam nominis Tui, Domine, 
 libera nos et propitius esto peccatis nostris propter 
 nomen Tuum. 
 
 Domine, exaudi orationem meam. 
 
 Et clamor meus ad Te vcniat. 
 DoMiNUS vobiscum. 
 
 Orenius. 
 
 EXAUDI, quffisumus, Domine, preces nostras, 
 .et confitentium Tibi parce peccatis : ut 
 quos conscientise reatus accusat indulgentia Tua; 
 miserationis absolvat. Per Christum. 
 
 ^/^MNIPOTENS, sempiterne Deus : ^ui mise- 
 fecisti. 
 
 reris omnium, et nihil odisti eorum quM 
 
 Oiatio. 
 
 DOMINE Deus noster. Qui ofi'ensione nostra 
 non vinceris, sed satisfactione placaris : 
 respice, quaesumus, super fanmlos Tuos qui se 
 Tibi graviter peccasse confitentur : Tuum est 
 enim absolutionem criminum dare, et veniam 
 pra}stare peccantibus ; qui dixisti pocnitentiam 
 Te mallo peccatorum, quam mortem : concede, 
 ergo, Domine, his famulis Tuis, ut Tibi pccni- 
 tentire excubias celebrent, et correctis actibus suis 
 conferri sibi a Te sempiterna gaudia gratulentur. 
 Per Christum. 
 
 */~10NVERTIMINI ad me in toto corde vestro ; 
 v>' in jrjuiiio et fletu et planctu : . . . Inter
 
 494 
 
 a Commination. 
 
 Be favourable to Thy people, Who turn to Thee 
 in weeping, fasting, and praying. For Thou art 
 a merciful God, Full of compassion. Long-suffer- 
 ing, and of great pity. Thou sparest when we 
 deserve punishment. And in Thy wrath thinkest 
 upon mercy. Spare Thy people, good Loed, 
 spare them, And let not Thine heritage be 
 brought to confusion. Hear us, O Lord, for 
 Thy mercy is great. And after the multitude of 
 Thy mercies look upon us ; Through the merits 
 and mediation of Thy blessed Son, Jesus Chkist 
 our Lord. Amen. 
 
 IT Then the Minister alone shall say, 
 
 THE Lord bless us, and keep us ; the Lord 
 lift up the light of His countenance upon 
 us, and give us peace, now and for evermore. 
 Amen. 
 
 (T Antiph. 
 
 in Bene- 
 
 dictio 
 
 cineruin. 
 
 Amiph. 
 
 Greg. 
 
 ibid. 
 
 
 b Numb. 6 
 
 24-26. 
 
 vestibulum et altare plorabunt sacerdotes ministri 
 Domini, et dicent Farce, Domine, parce populo 
 Tug : et ne des hjereditatem Tuam in opprobrium. 
 
 ""Tj^XAUDI nos, Domine, quoniam magna est 
 J — ^ misericordia Tua; secundum multitudinem 
 miserationum Tuarum respice nos, Domine.
 
 Thou that makest the outgoings of the morning and evening to praise Thee." — Psalm Ixv. 8. 
 
 " That all things must be fulfilled which were written in . . . the Psalms concerning Me." — Lxjke xxiv. 44. 
 
 "These things saith He . . . that hath the Key of David." — Kevelation iii. 7. 
 
 " My soul shall be satisfied, even as it were with marrow and fatness : when my mouth praiseth Thee with 
 joyful lips." — Psalm Ixiii. 6.
 
 AN INTRODUCTION TO THE PSALTER. 
 
 § 1. T!ie Manner of iising the Psalms in Divine Service. 
 Whether or not the Psalms were aU primarily composed for 
 use in Divine Service, it is certain that many of them were 
 so ; that all were collected together tor that purpose by those 
 who had cliargo of the services offered up to God in tlie 
 Temple ; and that they were taken into public devotional 
 use by the early Christian Church after the example of the 
 Jewish. 
 
 Psalms were composed and sung by Moses, Miriam, 
 Deborah, and Hannah ; but it may be reasonably supposed 
 tliat the constant use of them in Divine Service originated 
 with David, the "sweet singer of Israel, " whose pre-eminence 
 as an inspired Psalmist has caused the whole collection to be 
 called after his name, " tlie Psalms of David." To him was 
 assigned the work and honour of preparing the materials out 
 of which the Temple was to be buUt ; and to him also tlie 
 lionour of preparing the materials of that Divine Psalmody 
 which was lienceforth ever to mingle witli the worship of 
 Sacrifice, and form the substance of the praises offered to 
 God throughout the world. It seems even as if the very 
 earliest Liturgical use of Psalms was recorded in the state- 
 ment, " Then on that day David delivered first ihist psalm to 
 thank the Lord into the hand of Asaph and his brethren," 
 on occasion of the Ark of God being brought to its home of 
 ages on Mount Zion. [1 Chron. xvi. 7.] It is true that the 
 words "this psalm " are not in the original, and that the 
 psalm afterwards given is a cento of the 105th, the 06th, and 
 other Psalms, which are considered by modern critics to 
 belong to a much later date than that indicated ; but there 
 can be no doubt that Da\-id liad been inspired to compose 
 some of liis psalms long before, and that when "he ai)pointe<l 
 certain of tlie Levites to . . . thank and praise the Lord God 
 of Israel ... to give thanks to the Lord, because His mercy 
 endureth forever" [1 Chron. xvi. 4, 41], he was initiating on 
 Mount Zion that system of liturgical Psalmody, which (even if 
 it had existed in any form previously) was now to continue there 
 until it was taken up by the Christian Church. Tlie estab- 
 lishment of this system iu the Temple is recorded with 
 similar exactness in "2 Chron. vii. 6, " And the priests waited 
 on their offices : the Levites also with instruments of musick 
 of the Lord, whicli David the king had made to praise tlie 
 Lord, because His mercy endureth for ever, when David 
 praised by their ministry." And in a previous chapter tlie 
 advent of tlie Divine Presence is connected in a remarkable 
 manner with tlie first offering of such praises in the Temple : 
 "It came even to pass, as the trumpeters and singers were 
 as one, to make one sound to be lieard in praising and thank- 
 ing the Lord ; and when they lifted up their voice with the 
 tiiimpets and cymbals and instruments of musick, and praised 
 the Lord, saying. For He is good ; for His mercy endureth 
 for ever : that then the house was filled with a cloud, even 
 the house of the Lord : so that the priests could not stand 
 to minister by reason of the cloud : for the glory of the Lord 
 had filled the house of God." [2 Chron. v. 13, 14,] Thus in 
 the dedication of the Temple we see the final settlement of 
 the system of praise originated (as it seems) by David at the 
 triumphal entry of the Ark of God to Mount Zion ; and in 
 " the Levites which were the singers, all of them of Asaph, 
 of Heman, of .leduthun, with their sons and their brethren, 
 .arr.ayed in wliite linen," we see the Jewish original of those 
 surplicedchoiis by which the same Psalms of David have been 
 sung in every age of the Christian Church. 
 
 The hundred and fifty Psalms of the Christian Psalter 
 were, however, the growth of perhaps six centuries, extend- 
 ing from David to Ezra and Nehemiah ; and hence only a 
 portion of those we now sing were used in the Temple of 
 Solomon, although all were so used in the four centuries 
 which preceded the Advent of our Lord, and the supersession 
 of the Jewish by the Christian Church. This gradual growth 
 of the Psalter led to that division into five parts whicli is so 
 evident in its structure, and which is also noticed by some 
 
 of the Fathers who lived near to the time of its use in the 
 Temple. Doxologies are found at the end of the 41st, 72nd, 
 89tli, and 106th Psalms, and tliese are considered to point 
 out the division of tlie Psalter into five books, partly accord- 
 ing to the date of their composition, and partly with reference 
 to some system of Liturgical use. But notwithstanding 
 these divisions, there is an equally evident union of all the 
 books into one by means of the first Psalm, which forms a 
 general introduction or Autiphon, and the last, which forms 
 a general Doxology, to the whole number.' 
 
 The mode in which the Psalter was used in the Services of 
 the Primitive Cliurcli is not known, but it seems clear that 
 the division into books was disregarded, and the whole 
 Psalter treated as a collection of one hundred and fifty separate 
 Psalms distinguished by titles and numbers ; and it is hartUy 
 probable that any definite separation of these into diurnal or 
 weekly portions was adopted in the earliest age of the Church. 
 There has, in fact, alw.ays been a great variety in the mode 
 of appropriating the Psalms to hours and days in all those 
 times of which any such method is recorded, and this would 
 not have been the case if any definite system had been origi- 
 nated in early times. We must, therefore, suppose that the 
 Church was left quite at liberty in this resjiect, and that 
 each Diocese or Province adopted or oi-iginated such a division 
 of the Psalter for use in Divine Offices as was considered 
 most expedient for the time in which it was to be used, and 
 for the persons who were to use it. 
 
 The most ancient systems of the Psalter known to us are 
 the Oriental, the Arabrosian, and the Mozarabic ; all three of 
 which are of so extremely complicated a character that it is 
 hardly possible to give any clear notion of them ^\ithout 
 occupying manj- pages. Some account of them will Vic found 
 in Ne.^le'.s Introduction to the Jlistori/ of the Holy A'ns^er/j 
 Church, and in his Commentary on tlie Psalms ; and Arch- 
 deacon Freeman has traced out some analogies between the 
 Eastern and \\'estern systems in his Principles of Dirine 
 Service; to which works the reader is referred for further 
 information. In the Latin Cliurcli generally the Psalter was 
 used according to the plan laid down by St. Gregory in the 
 sixth century, and this was almost identical with the ordinary 
 use of the English Church up to the time of the Pieformation, 
 The characteristics of this system will be seen in the annexed 
 Table, which shews the manner in which the whole of the 
 hundred and fifty Psalms were appointed to be sung in the 
 course of every seven days, A general principle underlies the 
 whole arrangement, viz, that of appropriating the first half of 
 the Psalms to the earlier, and the second half to the latter part 
 
 1 Modern critics have an,alyzed the Book of Psalms with gre.it minute- 
 ness. The general result of the conclusions arrived at by Hengstenberg, 
 Mr. Thrupp, and others, may be shortly stated thus : — 
 
 § Table of the Authorship aiid Compilation oj the Psalter, according to 
 modei'n critics. 
 
 il,- 
 
 III,-' 
 
 IV, 
 V. 
 
 Authorship. 
 
 i-xli, 
 xlii — xlix, 
 1. 
 
 li— Ixxi, 
 Ixxii. 
 
 Ixxiii— Ixxxv. 
 Ixxxvi. 
 Ixxxvii— Ixxxix. 
 
 xc— cvi. j 
 cvii— el. 1 
 
 David. 
 
 Tlie Levites. 
 
 .\zari.ah. 
 
 David. 
 
 David or Solomon. 
 
 The Levites. 
 
 Hezekiah. 
 
 The Levites, 
 
 Various writers, including 
 
 Moses, the Prophets, 
 
 and Ezra. 
 
 When, or by whom 
 
 collected for use iu ] 
 
 the Temple. 
 
 David. 
 
 In the time of 
 Hezekiah. 
 
 In the time of 
 Josiah 
 
 Ezra or 
 Nehemiah, 
 
 But the prophetic aspect of David's office as tlie chief of Psalmists seems 
 to be too little regarded in the latter part of this classification ; and pro- 
 bably many Psalms were written by him—such as the " Songa of Degrees" 
 —which are here assigned to later authors.
 
 3n 3IntroDuction to tfte Psalter. 
 
 497 
 
 of the clay ; but this general principle (for which there is no 
 ground iu the character of the Psalms themselves) is associ- 
 ated witli a principle of selection, by which certain Psalms 
 
 are set aside for particular hours, as the 51st for Fei-ial Lauds, 
 the Compline Psalms, and the three last, which were appointed 
 for constant use at Lauds, whether Ferial or Festival. 
 
 § Table of the Ordinary Course in which the Psalms were appointed to be sung in the ancient Church of En (/land. 
 
 Hours. 
 
 {1st Nocturu 
 2ik1 Noctiirn 
 3rcl Nocturn 
 
 Lauds . . . . -: 
 
 Prime . 
 
 Tierce ) 
 Sexts y 
 Nones j 
 
 Vespers 
 
 Compline 
 
 The Lord's Day. 
 
 Monday. 
 
 1— 111. VI— XV. 
 
 XV i — xviii. 
 xix — xxi. 
 xciii. c.i Ixiii. j 
 Ixvii. Song of the 
 Three Children. | 
 cxlviii. cxlix. cl.^ 
 xxii— xxvi. liv. 
 cx\'iii. cxix. 1-3"J. 
 ( 33-80, 
 cxix.-( 81-128. 
 ( 129-176. 
 
 ex— cxv. -j 
 
 iv. xxxi. 1-7. 
 xci. cxxxiv. 
 
 (xxvn- 
 xxx^^ii. 
 
 li. v. Ixiii. 
 Song of Isaiah 
 
 [Isa. xii.]. 
 cxh iii. cxUx. cl. 
 xxii— xxvi. liv. 
 
 cxix. 1-32. 
 
 j-Ason Sunday. 
 
 cxvi. cxvii. cxx. 
 cxxi. 
 
 V As on Sunday. 
 
 Tuesday. 
 
 Wednesday. 
 
 xxxix — xlii. xliv 
 -1. Iii. 
 
 11 ii. Iv— Ixii. 
 Ixiv— Ixvi. 
 
 li. xliii. Ixiii. li. Ixv. Ixiii. 
 
 Song of Hezekiah Song of Hannah 
 
 [Isa. xxxviii.]. [1 Sam. ii.]. 
 
 cxlviii. cxlix. cl. cxlviii. cxlix. cl. 
 
 > As on Monday. 
 
 j- cxxii— cxxvi. 
 As on Sunday. 
 
 As on Monday. 
 
 cxxvii — cxxxi. -j 
 
 As on Sunday. 
 
 Thursday. 
 
 j- Ixix— Ixxx. -j 
 
 li. xc. Ixiii. 
 Song of Moses 
 
 [Exod. XV.]. 
 cxlviii. cxlix. cl. 
 
 As on Monday. 
 
 cxxxu. cxxxni. 
 cxxxv— cxxxvii. 
 
 As on Sunday. 
 
 Friday. 
 
 Ixxxi— Ixxxix. 
 xciv. xcvi. xcvii. 
 
 li. cxliii. Ixiii. 
 Song of Habak- 
 
 liuk (Hab. iii.]. 
 cxlviii. cxlix. cl. 
 
 As on Monday. 
 
 y cxxxviii— cxlii. 
 As on Sunday. 
 
 The Sabbath, 
 
 J- xcviii— cix. 
 
 li. xcii. Ixiii. 
 
 Song of Moses. 
 
 [Deut. xxxii.) 
 
 cxlviii. cxlix. cl. 
 
 As on Monday. 
 
 cxliv— cxlvU. 
 
 As on Sunday. 
 
 This system was little more, however, than a paper system, 
 as it was broken in upon by the frequent occurrence of 
 Festivals, when the ordinary or Ferial Psalms were set 
 aside ; and Festivals were so numerous that, in practice, less 
 than one-half of the Psalms, instead of the whole number, 
 were sung through weekly, as is the case in the Latin Church 
 at the present day.^ This deviation from the appointed 
 order is referred to in the Preface to the Prayer Book of 1549 : 
 "... Notwithstanding that the ancient Fathers have divided 
 the Psalms into seven portions, whereof every one was called 
 a Nocturn : now of late time, a few of them have been daily 
 said, and the rest utterly omitted." The weekly recitation 
 of the Psalter, however beautiful in theory, was not, there- 
 fore, the real practice of the Church ; although it was doubt- 
 less adopted by many devout persons in their private 
 devotions. 
 
 There is reason to think that the ancient system was being 
 set aside also in another "way, before any attempt had been 
 made to construct an English Prayer Book out of the ancient 
 Offices, Psalters exist which bear on their title-page "ad 
 usum insignis ecclesije Sarum et Eboracensis, " iu which a 
 much more simple arrangement is adopted, and one out of 
 which our modern use evidently took its rise. Fifteen such 
 Psalters have been examined by the writer in the Bodleian 
 Library, and in the British Museum, in all of which the 
 Psalms are arranged in a numerical order, according to the 
 following plan, instead of on the elaborate system shewn in 
 the preceding Table : — 
 
 § Table of the Ordinary Course appointed for the Psalms 
 in Psalters o/ 1480— 1516. 
 
 Mattius. 
 
 o5 
 
 a 
 
 
 
 1 
 
 Vespers, 
 
 Sunday . . . 
 
 i— xxvi. 
 
 
 
 
 ex— cxv. 
 
 Monday . . . 
 Tuesday . ' . 
 
 Wednesilay . 
 Thursday . . 
 Friday . . . 
 Saturday . . 
 
 xxvii— xxxviii. 
 xxxix— Iii. 
 liii— Ixviii. 
 Ixix— Ixxx. 1 
 Ixxxi— xcvii. 
 xc;viii— cix. 
 
 
 
 f On Ferial days^ 
 the 119th Psalm 
 is divided among 
 these four hours, 
 -J and at Nones, 
 120lh and 121 st 
 are added to the 
 portion appointed 
 Jot that hour. J 
 
 1 
 
 cxvi— cxviii. 
 
 cxxii— cxxvi . 
 
 cxxvii— cxxxi. 
 
 cxxxii— cxxxvii. 
 
 cxxxviii— cxh ii. 
 
 cxUv— cl. 
 
 In this plan all the Psalms except the 119th and the two 
 short ones following it are divided between Mattins and 
 
 1 In Lent P.salms Ii. and cxviii. were used instead of xciii. and c. 
 
 2 These eight Psalms were also those of Latlds on all Feasts of Saints. 
 
 2 The abuse has even increased in moden: times, and Mr. Nealo says that 
 "according to the practice of the modern Roman Church, a Priest is in the 
 habit of reciting about fifty Psalms, and no more ; these fifty being, on the 
 whole, the sluirtest of the Psalter." [Ccnilm. on I'mlms, p. 20.] 
 
 * In King Edward VI. 's Injunctions of 1.^47 there is one to this effect : 
 "/(em, when any Sermon or Homily shall be had, the Prime and houres 
 shall be omitted." This omission seems to have represented a nmch earlier 
 practice, as there are no Psalms provided for the little hours of Sunday in 
 the above arrangement of the Psalter. See also the fourth of the Injunc- 
 tions at p. 12. 
 
 Vespers, and no notice is taken of Compline ; the proportion 
 
 assigned to Mattins being more than four times that assigned 
 to Vespers, and more than ten times that given to the four 
 intermediate hours.* 
 
 How far this new plan of reciting the Psalter was intro- 
 duced into the Church of England it is impossible to say ; but 
 it is plainly a link of transition between the ancient system, 
 adapted for the Clergy and religious bodies, and the modern 
 one adapted for parochial use. It is far from improbable that 
 it was introduced with a view to parochial use ; and that for 
 the private recitation of the Clergy and the use of monastic 
 bodies the old system was still retained. The arrangement 
 of the Psalter made by Cardinal Quignonez in his Reformed 
 Breviary had no influence whatever on that adopted in the 
 Prayer Book. The latter was settled in 1549, and has never 
 since been altered. If we could read the experience of 
 previous ages, as well as we can those of tlie times that have 
 elapsed since this monthly system of recitation was intro- 
 duced, we should probably come to the conclusion that it is 
 the best one that could be adopted for general use, according 
 to tlie ordinary measure of devotional attention of which 
 ordinary persons are capable. 
 
 Three principal ways of singing or saying the Psalms have 
 been generally recognized in the Christian Church. [1] The 
 f'antus Directus, in which tlie wliole Psalm is sung straight 
 through by tlie whole choir. [2] The Cantus Antiphonalis, 
 in which the Choir is divided into two sides, tlie Cantoris 
 and Decani, each singing alternate verses. [3] The Cantus 
 Responsarius, in which the Precentor sings the verses with 
 uneven numbers, and the Choir or Congregation those with 
 even numbers. All tliree methods have always been in use 
 in the Church of Kngland, but the second and third most 
 commonly so ; and all tliree have the sanction of ancient 
 custom. The second is the method which the Christian 
 Cliurch inherited directly from the Jewish, the one -Nihich 
 is most in accordance with the lieavenly pattern of praise 
 revealed to us through Isaiah and St. John ; and tlie third 
 may be looked upon rather as a modification of it than as a 
 separate system. Tlierc was always also some variation in 
 the posture adopted during the singing of the Psalms. "In 
 Psalmody," says the author of Our Lady's Mirror, "some- 
 times ye stand, for ye ought to be ready and strong to do 
 
 5 The Psalters examined are as follows : Dodleian Library, Douce, 9 (1480), 
 70(1504); A. 2, 18, Line. (1506), Uouce, 2«, 141 ; C. 4, 10, Line, (all I61C), 
 Douce. 8(15.i!0); Rawl. 090 (u. d); C. 42, Line. (1665). British Museum 
 Library, Harl. MhS. 285(3, 28S8, C. 35, g. (1516) : C. 35, b. (1524); C. n5, a. 
 (1629). It is quite evident that some of these Psalters were intended for 
 use in the choir ; and this is expressly staled in the title of the sixth (Douce, 
 8), dated 1530, which is as follows : " Psaltcrium ad decantonda in chore 
 ofilcia ecclesiastica accommodatissimnm cum sexpei-tita litania, hymnis 
 rpioque, ac vi^'iliis defunctorum, una cum kalendario et tabulis ex divcrsis 
 orthodoxorum juaitiris patrum collectis : ad simjdicium sncerdotum cleri- 
 coi-unique instructionem nunc quidem impressum : et a quodam erndito 
 castigatum et auctum. 1530. Venundantur Londonii in cimiterio divi 
 Pauli apud Jolianncm renis sub intersignio Snncti Georgii." 
 
 The same arrangement of the P,saltcr is also found in an Augsburg 
 Psalter in the Bodleian [Donee, 268), and in a Psalter in the British 
 Museum, which is marked " in usum ccele Augusten " in the Catalogue. 
 Tlie Bodleian copy begins, " In nomine DiTi nostri Jlicsu xri amen. In- 
 cipit psalterium cum suis ptinentibus quemadmodum ecclesiie Augusten 
 ordinatuni Dominicis diebus. luvitatoriuni. Aduremus dominum qui 
 fecit nos." 
 
 2 I
 
 498 
 
 an 3introrjuction to t()C Psalter. 
 
 good deeds. And sometimes ye sit, for ye ouglit to see that all 
 your deeds be done restfully, with peace of otlier as far as is in 
 yon." [M!n-or of Our Ladi/, p. 96, Blunt's ed., E. E. T. Soc.] 
 
 § 2. Versions of the Psalter used in Dirine Serviee. 
 
 It is not probable that the Psalms were ever sung in 
 Hebrew in the Christian Clinrch, altliough they were doubt- 
 less so used in the Temple to the last. Our Lord and His 
 Apostles sanctioned their use in the vernacular by frequently 
 quoting them from tlie Septuagint version ; and it is from 
 that version they are principally quoted even in the Epistle 
 to the Hebrews. ' Tlie instinct of the Church which 1ms always 
 made it cling to the Septuagint Psalms for use in Divine 
 .Service may, therefore, be regarded as growing out of its 
 most primitive usages ; and, in some degree, out of our 
 Blessed Lord's own example. 
 
 But although a Greek Psalter was thus ready to hand for 
 the Church to use in its services at their first institution, a 
 Latin version was almost equally necessary for that large 
 portion of the AVestern world, in which the Septuagint Psalms 
 would have been almost as unintelligible as the Hebrew. 
 How soon, or by whom, this Latin translation of the Psalter 
 was made, is not on record. Probably it was made at the 
 same time that other portions of Holy Scripture wore trans- 
 lated ; although it seems almost impossible but that it should 
 have preceded the writing down of the Gospels in fJreek, 
 since otherwise the Psalmody of Divine Worship would have 
 been unintelligible to large numbers of Latin Christians. 
 
 Portious of such a primitive Latin version of tlie Holy 
 Scriptures, and more especially the Psalms, are still extant 
 in the works of the Latin fathers who preceded St. Jerome, 
 and in ancient Psalters. The Psalms were so generally used 
 in private as well as for Divine Worship, that St. Augustine 
 says every one who knew a little of Greek as well as Latin 
 was accustomed to dalible in the work of translation. But 
 there appears to have been one principal and recognized 
 Latin version of the whole Bible, of very early date, which 
 was called the Italic version by St. Augustine [Dc Doct. 
 Clirist. ii. 15]; and to wliich St. Jerome gave the name of 
 the Vulgate, a name afterwards applied to his own translation. 
 Of this ancient Vulgate, or "old Italic," the Psalter is still 
 extaut (although, perhaps, with some corrections of a later 
 date), and it was used iu Divine Service long after the rest 
 of the translation had been superseded by the labours of St. 
 Jerome. 
 
 St. Jerome left three versions of the Psalter, which have 
 acquired the names of the Roman, the Gallicau, and the 
 Hebrew. The latter was so called because it was translated 
 directly from the original ; but it has never been used in 
 Divine Service, and has rarely appeared in volumes of the 
 Holy Scriptures, and need not, therefore, be further men- 
 tioned here. The Roman Psalter of St. Jerome is simply the 
 old Italic sparingly corrected by him, at the request of St. 
 Damasus, during his residence at Rome about a.d. .SSH. 
 This version was used in the churches of the city of Rome 
 down to the sixteenth century, and is even still used in the 
 Church of the Vatican and in St. Mark's at Venice ; but it 
 was never extensively used in Divine Service, and where it 
 is found in Psalters meant for use in Divine Service, the 
 older version is mostly written in a parallel column or inter- 
 lineated, shewing the hold which it retained upon the affec- 
 tions of the Church.'- The Galilean version of St. Jerome 
 has, on the other hand, been the Ps.alterof the whole W'estern 
 Church for many centuries, altlumgh it was a long time 
 before it entirely superseded the ancient Italic, or Vetus 
 Vulgata. It was translated from Origen's edition of the 
 Septuagint by St. Jerome while he was living at Bethlehem, 
 A.D. 389, and was introduced into Germany and Gaul either 
 by St. Gregory of Tours in the end of the sixth century, or 
 by the English Apostle of Germany, St. Boniface, in the 
 early part of the eighth century. From France it was brought 
 over to England, and eventually superseded the older Italic 
 version in Divine Service throughout the Church of England 
 on the revision of its offices by St. Osmund in the twelfth 
 century. The same version (slightly altered at the last re- 
 vision of the Vulgate) is in use throughout the Latin Church, 
 both in Divine Service and in complete volumes of the Holy 
 Bible.^ 
 
 1 Tet-tnlli.in, in his Apology [c. xviii.], seems to say that the Jews of 
 Egypt used the LXX in their synagogues. 
 
 '■* The same thing is found in some Bibles of Queen Elizabeth's reign, in 
 which the old version is placed side by side witll that of 15GS. In some, 
 the old version supersedes the authorized one altogether. 
 
 3 See Epp. Damas. Hieron. et Hieron. Damaso De Psalmorum emenda- 
 tione. [HiEnos. Ojip. xi. 275. Bened. ed. 17.S4-42 ] The three versions are 
 
 Our English Psalter grew out of this long-used " Psalterium 
 Davidicum ,ad usum Ecclesioe Sarisburiensis, " that is, out of 
 the Gallicau version of St. Jerome. It was frequently trans- 
 lated into Anglo-Saxon and mediaeval English ; and the fifty - 
 two Psalms of the Prymer were of course so translated and 
 revised at the various periods at which the Prymer was re- 
 edited. The translations made from the A'ulgate by William 
 de Schorham and Richard Rolle, the hermit of Hampole, 
 early in the fourteenth century, as also that of the Wickliffe 
 Bible of A,o. 138S, are well known : and these versions (in 
 common with other books of Scripture) formed the basis of 
 subsequent transl.itions. Thus, when it was found necessary 
 to restrain the growth of private English versions of the 
 Bible, and to issue one standard and authorized edition, 
 which was in l,'i40, the edition so issued was a gi'adual growth, 
 springing originally from the Latin Vulgate of St. Jerome, 
 and corrected (after his example) by comparison with the 
 Septuagint version and the Hebrew original. 
 
 From this first authorized edition of the English Bible our 
 Prayer Book Psalms are taken, as is stated in a note which 
 follows the Preface to the Prayer Book, respecting the Order 
 in which the Psalter is appointed to be read.'' The paragraph 
 referred to is as follows : " Note, That the Psalter foUoweth 
 the Division of the Hebrews, and the Translation of the 
 Great English Bible, set forth and used in the time of King 
 Henri/ the Eighth and Edicard the Sixth." But until recent 
 times the printers were allowed to do nmch as they, and 
 uncritical delegates of the press, pleased with the text of 
 the Bible and the Prayer Book, and this "note "has been, 
 and is still, so entirely disregarded by them that the italics 
 of " the Great English Bible " are never represented. In the 
 manuscript of the Prayer Book the italics are represented by 
 "large script " letters. In the following pages they are care- 
 fully reproduced from the manuscript collated with editions 
 of the "Great Bible " in the British Museum. [See pp. v, vi.] 
 The only change made since 1540 has been the numbering of 
 the verses, which was first done in the Latin Prayer Book of 
 1572, and then in the English of 1620. 
 
 Thus the English Psalter, which we now use in Divine 
 Service, may be said to speak the continuous and enduring 
 language of the Church, after the example of our Lord and 
 His Apostles when they spoke truths out of Holy Scripture 
 not in the original Hebrew language, but in the venerable 
 Greek version of the Septuagint. And the peculiar manner 
 iu which the English Psalter has grown out of the Psalters 
 of ancient days, may entitle us to say, without extravagance 
 or irreverence, that it represents, by a sort of Catholic con- 
 densation into one ^nodern tongue, the three ecclesiastical 
 languages in which the Psalter has chiefly been used, the 
 " Hebrew, Greek, and Latin " of the Cross ; and that it 
 thus represents also the original and the continuous Inspira- 
 tion by which God the Holy Spirit guides the Church into 
 all truth. 
 
 § 3. The Meaning of the Psalms as used in Divine Serviee. 
 
 No part of Holy Scripture possesses greater capacity than 
 the Psalter for that many-sided application which is a chief 
 characteristic of inspired writings. We may regard it as a 
 book of history, for it contains a large store of materials for 
 filling up the details of the personal life of David and of the 
 national life of Israel. It is a book of spiritual experiences ; 
 for in it the man after God's own heart, and other godl)' 
 souls, have recorded the love, the joy, the penitence, the 
 sorrow with which they opened out their innermost selves to 
 their God. If we look for moral teaching there, we may hear 
 God Himself speaking to us precepts of Divine wisdom 
 through His servants, shewing what are His ways towards 
 men, and what the relation in which they stand to Him. If 
 we ask for words of prayer, in the Psalter we find the very 
 Prayer Book which was used by Christ and His saints ; and 
 may use the privilege of sending up to the Throne of Grace 
 the very aspirations that have been consecrated a second 
 time by passing thither from the lips of the Son of Man. 
 From one end to the other it is full of the praises of the Lord. 
 
 all found in the great Canterbury Psalter of the eleventh century, which is 
 preserved iu tlie Library of Trinity College, Cambridge : the Gallican being 
 in large letters for use, the others in parallel columns of smaller hand for 
 reference. 
 
 * The " Bible version " of the Psalms has gone througli two subsequent 
 revisions, the first that of .\rehbishop Parker in 1G6S, and the last that of 
 the translators (principally the Cambridge Committee) of IGll. But the 
 Commissioners of 1611 were specially enjoined to deviate from Arch- 
 bisliop Parker's version of ISiJS only when tlie sense of tlie original 
 positively required them to do so, and "revision" would more truly 
 describe their work than " translation." 
 
 I
 
 9n 3IntroDiiction to the Poaltcr. 
 
 499 
 
 such as the soul need never tire of uttering, and the Lord will 
 never tire of receiving. It is a book of prophecy, speaking of 
 things that were to be iu distant aijes with words that shew 
 how deeply they were inspired by Him to Whom all things 
 are a continual present. And it is, above all, a book in which 
 Christ and His Church are prefigured, so that David speaks 
 in tlie Person of his Lord, and Israel personifies that New 
 Jerusalem which is the Mother of us all. 
 
 Of these manifold tones in wliicli the Psalter speaks, some 
 are adapted for the pulpit, some for private meditation, some 
 for tlie confession of the penitent when he is upon his knees 
 in self-abasement. But when it is used in Divine Service 
 there is one tone with which tlie Psalter ever rings ; and that 
 is the one which speaks to the praise and glory of God con- 
 cerning the relations wliich exist between the Divine Nature, 
 the Son of Man, and the ilystical Body of Christ. All other 
 aspects in which tlie Psalter can be viewed ought to come 
 within tlie range of Christian study and practice ; and we 
 cannot afford to undervalue any one of them. But as a 
 Psalter for use in Divine Service all other views and meanings 
 ought to be subordinated to tliis, wliich sees chiefly God, and 
 Christ, and the Church in the Psalms. Thus the Christian 
 finds the Psalter a living word for every generation ; and if 
 he sings concerning the City of God, the voice of his under- 
 standing and love dwells little on the historical Jerusalem of 
 the past, but soars upward either to the allegory under which 
 lies hidden the Cliurch Militant of tlie present, to the figura- 
 tive representation of the soul in which Christ dwells, or to 
 the exalted Image which reveals to his faith tliat Celestial 
 City, wherein will be the eternal home of the saints.' 
 
 This spiritual mode of viewing the Psalms was the principal 
 if not the only one adopted by the early Church. "All the 
 Psalms," says St, Jerome, " appertain to the Person of Christ." 
 "David more, than all the rest of the prophets," says St. 
 Ambrose, "spake of the marriage between the Divine and 
 Human nature." Tertullian liad declared that nearly all the 
 Psalms represent the Son speaking to the Father ; and St. 
 Hilary leaves his opinion on record, that all which is in the 
 Psalms refers to the knowledge of the coming of our Lord 
 Jesus Christ, His Incarnation, Passion, and Resurrection, and 
 to the glory also and power of our own life in Him. Such 
 habits of thought were partly inherited from the Jews, who 
 could see the Messiah in their ancient prophecies, though the 
 generation in which He came failed to recognise His actual 
 Person. But without going back to the Jews, we may trace 
 this clear vision of Christ in the Psalms to the Apostles them- 
 selves, and from them to the teaching of His own lips and 
 example. In the earliest dawn of tlie Churcli after the 
 Ascension, the Apostles began to find in the P.salms an 
 explanation of the events which were occurring around them. 
 They recognized in the fall of an Apostle a fullihnent of that 
 " whicli tlie Holy Ghost by the nioutli of David spake before 
 concerning Judas, which was guide to them that took Jesus. 
 . . . For it is written iu the book of Psalms, Let his habita- 
 tion be desolate, and let no man dwell therein : and his 
 bishoprick let another take." [Acts i. IG, 20.] And in the 
 Resurrection of their Lord tliey found the one full interpreta- 
 tion of wliat the "patriarch David . . . being a prophet," 
 and "seeing before" of that which was to be, "sjiake of 
 the Resurrection of Christ, that His soul was not left in 
 hell, neither His flosh did see corruption." [.Acts ii. 29-31.] 
 Such a use of the Psalms was not by way of adaptation or 
 mere illustration, but as clear, unimpeachable evidence; 
 iaf.allible truth, coming from the Fountain of Truth. 
 
 Nor is it to be Mondered at that tlie Apostles should thus 
 immediately, and as a matter of course, go to the Psalms for 
 light about Christ and the Church ; for their Divine Master 
 had often shewn them the way during the time of His 
 ministrations among them; while the last hours which He 
 and they hail spent together seem to liave been wonderfully 
 connected by Him with " the things that were spoken iu the 
 Psalms concerning Him." It seems, indeed, as if our Blessed 
 Lord took every opportunity at that time of sliewing how the 
 meaning of the Psalter was to be seen clearly only when 
 viewed in tlio light of the Goi5pol. When the Ph.arisees 
 remoustrated witli Him for permitting tlie children to sing 
 
 1 These f')ur nieaiihigs of Holy Scripture nve thus expressed in an 
 ancient couplet: — 
 
 " I.itera scripta docct : quod crcdas Allegoria; 
 Quid speres, Anayoge ; cpiid apis, Tr(>i)oloj;ia.'* 
 Tlie Literal sense is thus saiil to teach the hbtitorictit meaning; the 
 Allkoohical sense that which is to he believed, and so concerns the 
 Christian life on earth; the Mobai. or Tropolooical sense tliat which is 
 to he done in the Churcli Militant ; ami the Anagqoicai. sense that which 
 is to be hoped for iu the Church Triumphant. 
 
 Hosanna to Him as the Son of David coming in the Name of 
 the Lord, it is out of David that He answers them, reminding 
 them of the Sth Psalm, and saying, "Yea; have ye never 
 read, Out of the nioutli of babes and sucklings Thou hast 
 perfected praise?" [Matt. xxi. IG.] In the same manner, 
 shortly after. He foretold them of His own glory (notwith- 
 standing their rejection of Him) by quoting words that 
 seemed from a human point of view to have had no such 
 application, "The stone which the builders rejected, the same 
 is become the head of tlie corner." [Matt. xxi. 42.] And from 
 their own confession tliat Christ was the Son of David spoken 
 of in the Psalms, He convicted them of foUy iu not 
 acknowledging Him, the Son of David, for their Lord. 
 [Matt. xxii. 45.] 
 
 After these final hours of Christ's public ministrations 
 came those which ended the time of His humiliation. When, 
 during that sad and solemn period. He would reveal to the 
 Apostles tliat the traitor was to come from among themselves. 
 He shews them how this had been already predicted in the 
 Psalms, and that what is to happen will be in fulfilment of 
 the Scripture, ' ' He that eatetli bread with Me hath lifted up 
 his heel against Me." [John xiii. 18.] When He speaks of 
 the feelings which the Jews entertained towards Him, again 
 He goes to the Psalms, "But this cometh to pass, that the 
 word might be fulfilled that is written in their law. They 
 hated Me without a cause." [John xv. 25.] His last act of 
 common worship with them was when He and tliey sung the 
 latter half of the great Hallelujah Hymn of the Passover 
 [Psalms cxvi — cxviii.] as tliey wentforth toGethsemane. And 
 when He was on the Cross the words of the Psalmist form sucli 
 an atmosphere of fulfilled propliecy around the Throne of His 
 suflering, as to make a thoughtful Christian receive with 
 respect the old tradition, that He recited the 22nd and 
 following Psalms as far as the sixth verse of the 31st, before 
 commending His soul into the hands of His Fatlier, not iu 
 new words, but in those with which His Spirit had inspired 
 David many ages before. [Luke xxiii. 46.] 
 
 When the Apostles, then, began immediately to look for 
 the Gospel in the Psalter, they followed witli loving faith in 
 the path which their Master had opened out to them by His 
 words and example. And that this pathway was not opened 
 out for a temporary object, only as one by which the Jews 
 might be led through their own Scriptures to conviction, may 
 be seen by the frequency with which St. Paul (who received 
 his Gospel by direct revelation from his ascended Lord, and 
 chiefly for ministrations among tliose who were not Jews) 
 deals with the Psalms in the same manner. He writes to the 
 Romans concerning the privileges which Christ brought home 
 to Gentiles as well as Jews, and finds God's olden declaration 
 of this truth in the words of the 18th Psalm, "For this cause 
 I will confess to Thee among the Gentiles, and sing unto Thy 
 Name ;" and again in the 117th Psalm, " Praise the Lord, all 
 ye Gentiles ; and laud Him, all ye people." [Rom. xv. 9, 11.] 
 Where we should otherwise least expect it he finds an 
 allegorical allusion to tlie first spread of the Gospel ; and 
 fixes the 19th as one of our Easter Psalms by shewing that 
 "their sound went into all the earth, and their words unto 
 the ends of the world," refers to tlic .'Vpostles of the Sun of 
 Righteousness, Who Himself, and Himself in them, was run- 
 ning His course to extend the Liglit of salvation through all 
 nations. How remarkably tlie Apostle draws out the depth 
 of meaning contained in tlio Psalms to throw light on the 
 argument of his Epistle to the Helu'cws, is familiar to every 
 thoughtful reader of the New Testament ; and some notes 
 will lie found under several Psalms in tlie following pages, 
 connected with tlie meaning which ho has given to them 
 in tliat Epistle. 
 
 This principle of interpretation has been adopted by the 
 Church in the selection of Proper Psalms for days which com- 
 memorate special epochs of our Lord's life and work ; and a 
 careful consideration of these Proper Psalms will shew that 
 the principle is recognized as one whose application is by no 
 means intended to be limited to the most self-evident alle- 
 gories and spiritual intcrpretitions. In the choice of such 
 Psalms as the 19th, S!tth, and 132nd for Christmas Day, 
 of the 40th and 8Stli for Good Friday, of tliose appointed 
 for Ascension Day, and of the GStli, 104th, and 145th 
 for ^V'hit3unday, wo see the Church penetrating far below 
 the surface into the mystical depths of the Psalter ; and 
 finding there reasons why these rather than other Psalms 
 should be taken on the lips of Christians to celebrate tlie 
 Incarnation, Death, and Ascension of our Lord, and the 
 marvellous operations of the Holy Spirit in carrying on the 
 work of God's glory iu man's redemption.
 
 500 
 
 9n ^ntroouction to tbe lp0alter. 
 
 There can be no doubt, therefore, that in thus using the 
 Psalter as a treasury of truths respecting Clirist and His 
 Church, whicli God the Holy Ghost Himself has filled from 
 the treasury of Divine wisdom, we are strictly following the 
 course which our Lord and His Apostles first pointed out. 
 And when, offering up to God of that which He has given us, 
 we take these truths out of this treasury, and cause them to 
 ascend to the Throne of His grace as the chief meaning of 
 our words of praise, we make such a use of them as is most 
 accordant with the habits of the saints, and with the teaching 
 of our infallible Guide. Thus we praise Christ as God Whose 
 Throne is from everlasting ; Christ Who comes in the Incar- 
 nation, saying, "A Body hast Thou prepared Me;" Christ, 
 the Stone set at nought by the builders, but becoming the 
 Head of the corner; Christ bearing the sins of the world, and 
 saying, as the Representative of sinners, " Lord, rebuke Me 
 not in Thine indignation ; " Christ, under the eclipse of sin 
 borne for others, crying, " ily God, My God, why hast Thou 
 forsaken ISIe ? " Christ, reigning from His Cross, lifted up 
 that He may draw all men unto Him ; Christ, awaking right 
 early on the morning of the Resurrection ; Christ, the King 
 of Glory, carrj'ing our nature within the everlasting gates ; 
 Christ, sitting on the right hand of God until all His enemies 
 
 be made His footstool ; Christ, the true Vine of Unity and 
 Sacramental life, brought out of Egypt that it might take 
 root, and fill the land with a people wondrously made one 
 with Christ Himself. 
 
 Nor need we fear, even beyond those many applications of 
 the Psalms in this manner which are given us in the New 
 Testament, to seek for others also in uninspired wisdom and 
 Christian common-sense : especially if we take for our guides 
 the many holy and learned writers who have striven humbly, 
 reverently, and with deep faitli to follow the line so clearly 
 marked out for them, and to search the Psalms for Him that 
 hath the Key of David that they might make an acceptable 
 offering of praise in their worship before the Ark. Such a 
 use of the Psalter will give to those who sing it day by day, 
 some experience of the devout and happy feelings which 
 David himself had when he sang, "My soul shall be satis- 
 fied, even as it were with marrow and fatness : when my 
 mouth praiseth Thee with joyful lips." 
 
 In the Annotations which are given with each Psalm in the 
 following pages the principal object of the writer has been to 
 draw out the spiritual meaning which has here been indicated. 
 For historical and explanatory notes the reader is referred to 
 the Annotated Bilde. 
 
 CLASSIFIED PSALMS. 
 
 The Seven Penitential Ps.-ilms 
 The Six Pas.sion Psalms 
 The Five JIessianic Psalms 
 The FIFTEE^f Songs of Degrees 
 The Great Hallelujah 
 
 Pss. vi. xxxii. xxxviii. li. cii. cxxx. cxliii. 
 Pss. ii. xxii. xxxviii. lix. Ixix. Ixxxviii. 
 Pss. ii. xvi. xxii. xlv. ex. 
 Pss. cxx — cxxxiv. 
 Pss. cxiii — cxviii.
 
 THE PSALMS OF DAVID. 
 
 Psalterium Davidicum ad mum Ecclesice Sarisburiensis.^ 
 
 Day 1. Morning Prayer, 
 the i. psalm. 
 
 Beatus vir, qui non abiit. 
 
 BLESSED is the man that hath not walked 
 in the counsel of the ungodly, nor stood 
 in the way of sinners : and hath not sat in the 
 seat of the scornful. 
 
 2 But his delight is in the law of the Lord : 
 and in His law will he exercise himself day and 
 night. 
 
 3 And he shall be like a tree planted by the 
 water-side : that will bring forth his fruit in due 
 season. 
 
 4 His leaf also shall not wither : and look, 
 whatsoever he doeth, it shall prosper. 
 
 5 As for the ungodly, it is not so with them : 
 but they are like the chaff, which the wind 
 scattereth away ffoni the face of the earth. 
 
 6 Therefore the ungodly shall not be able to 
 stand in the judgement : neither the sinners in 
 the congregation of the righteous. 
 
 7 But the Lord knoweth the way of the 
 righteous : and the way of the ungodly shall 
 perish. 
 
 THE II. PSALM. 
 
 Quare fremuerunt geutes ? 
 
 \ ITHY do the heathen so furiously rage to- 
 VV gether : and why do the people imagine 
 a vain thing ? 
 
 tiistaricat : — 
 IJavid ; the pro- 
 iiiises made to him 
 respecting the 
 Messiah. [2 Sam. 
 7l 
 
 LiCurf^uiil :— 
 S- g. |g. Sunday 
 Mattins. ist Noct. 
 Easter Day and 
 8ve Mattins. Corp. 
 Christ., ist Noct. 
 
 II. 
 
 Ifist. David ; the 
 promises made to 
 fiim respecting the 
 Messiali. [a Sam. 
 7-) 
 
 Liturg. Easter Day 
 Maltms. S. g. 
 3§. Sunday Mat- 
 tins, 1st Noct. 
 Christm. Mattins, 
 ist Noct. Good 
 Frid.iy, ist Noct. 
 
 Passion Ps. 2. 
 
 Messianic Ps. i. 
 
 PSALMUS I. 
 
 BEATUS vir qui non abiit in consilio impi- 
 orum, et in via peccatorum non stetit : et 
 in cathedra pestilentiai non sedit : 
 
 et 
 
 Sed in lege Domini voluntas ejus : et in lege 
 Ejus meditabitur die ac nocte. 
 
 Et erit tanquam lignum, quod plantatum est 
 secus decursus aquarum : quod fructum suuni 
 dabit in tempore suo : 
 
 Et folium ejus non defluet : et omnia qua3- 
 cunque faciet prosperabuntur. 
 
 Non sic impii, non sic : sed tanquam pulvis 
 quern projicit ventus a facie terras. 
 
 Ideo non resurgent impii in judicio : neque 
 peccatores in concilio justorum. 
 
 Quouiara novit DoMiNUS viam justorum 
 iter impiorum peribit. 
 
 et 
 
 Q 
 
 PSALMUS II. 
 
 UARE fremuerunt gentes : et populi meditati 
 sunt inania? 
 
 PSALM I. 
 
 Beyond the obvious moral meaning of this Psalm, it contains 
 a prophetic laudation of the holiness of Christ. He is "the 
 Man" to Whom we sing, " Blessing, and glory, and wisdom, 
 and thanksgiving, and honour, and power, and might," as 
 the Lamb of God, Who is God, throughout the Psalms. lu 
 this particular Psalm He is praised as the one only wearer of 
 our nature in Whom pure and perfect holiness has been found 
 during the time of earthly sojourn and probation. In Hi.s 
 temptation, He walked not in the counsel of the Wicked 
 One, stood not in the way of sinners by yielding thereto, and 
 refused the temporal calheilra which was ofl'ered Him (though 
 it seemed to bring Him in a moment that sovereignty which 
 could otherwise only be won through suffering), because it 
 was the throne of the Evil One, the Prince of this world, and 
 not the throne of the Cross. His delight was to do the will of 
 Him that sent Him, in the day while there was glad sun- 
 shine and time to work, and in tlie night too, when all was 
 eclipse, and darkness, and soiTow. IJeing made perfect 
 through suffering, He became the origin of perfection in 
 others ; the Corn of Wheat cast into the ground to die and 
 to spring up again with a power of life-giving in its owii 
 
 1 iV.;:.— Only the text of tlic rs.ilins themselve.s is lii^re printed, nnt- 
 withstanding the above title : and they arc placed in the order of the 
 modern, not of the ancient Psalter : the ancient order beinR indicated in the 
 central notes. The York and Hereford Breviaries h.td the s.ime arrange- 
 ment of the Psalter as the Snlislnirj-. 
 
 resurrection ; the Corn and Wine of the Tree of Life, planted 
 by that Kiver the streams whereof make glad the City of 
 God ; a fruit of sacramental life for the regeneration, edifica- 
 tion, and resurrection of souls. Nor can any of His work 
 fail through any deficiency of its own ; for whatsoever He 
 doeth, whether of grace towards men, or of Intercession 
 towards God, it shall prosper, because it is His. 
 
 As for The Ungodly who sets up his kingdom against that 
 of Christ, opposing Him first by the Jews, then by the 
 Heathen, and at all times by sin, the end will prove how 
 great the contrast ! The Wind of Pentecost will at last 
 scatter altogether all the opponents of the Kingdom of God, 
 as it has been doing in part ever since its first sound was 
 heard. For them there will be no defence in the dreadful 
 Day of Judgement, nor any place in the Communion of glorified 
 saints. Only the path which He has marked out, Who said, 
 " I am the way," can lead to the Presence of God; and they 
 who go in the path of the adversary must take their lot with 
 him. 
 
 Blessed is the follower of the Man Christ Jesus, who walks 
 in His way, and endureth temptation with stedfastness ; for 
 after his trial and victory he also shall receive a crown of 
 life, which the Lord Jesus, the righteous Judge, hath pre- 
 pared for them that love Him, that they may reign with 
 Him in His glory. 
 
 PSALM II 
 This is a Hymn, at once, of our Lord's suffering and of
 
 502 
 
 CDc Psalms 
 
 1st Day. [Ps. 3.] 
 
 2 The kings of the earth stand up, and tlic 
 rulers take counsel together : against the Loed, 
 and against "His Anointed. 
 
 3 Let us break their bonds asunder : and cast 
 away their cords from us. 
 
 4 He that dwelleth in heaven, shall laugh 
 thenn to scorn ; the Lord shall have them in 
 derision. 
 
 5 Then shall He speak unto them in His wrath : 
 and vex them in His sore displeasure. 
 
 6 Yet have I set Jly King : upon My holy hill 
 of Sion. 
 
 7 I will jireach tlie law, whereof the Lord hath 
 said unto Me : Thou art ]My Son, this day have 
 I begotten Thee. 
 
 8 Desire of Me, and I shall give Thee the 
 heathen for Thine inheritance : and the utmost 
 parts of the earth ior Thy possession. 
 
 9 Thou shalt bruise them with a rod of iron : 
 and break them in pieces like a potter's vessel. 
 
 10 Be wise now therefore, O ye kings : be 
 learned, ye that are judges of the earth. 
 
 11 Serve the Lord in fear : and rejoice unto 
 Him with reverence. 
 
 12 "Kiss the Son, lest He be angry, and so 
 ye perish from the rir//it way : if His wrath be 
 kindled (yea, but a little) blessed are all they 
 that put their trust in Him. 
 
 THE III. PSALM. 
 Domine, quid miiltiplicati ? 
 
 10RD, how are they increased that trouble 
 ■^ me : many are they that rise against me. 
 
 2 Many one there be that say of my soul : 
 There is no help for him in his God. 
 
 3 But Thou, O Lord, art my defender : Thoii 
 art my worship, and the lifter up of my head. 
 
 4 I did call upon the Lord with my voice : 
 and He heard me out of His holy hill. 
 
 5 I laid me down and slept, and rose up again : 
 for the Lord sustained me. 
 
 6 I will not be afraid for ten thousands of the 
 
 Astiterunt reges terrte, et principes convenerunt 
 in unum : adversus Dojiinum, et adversus C'heis- 
 TUJi Ejus. 
 
 Dirumpamus vincula eorum : et projiciamus a 
 nobis jugum ipsorum. 
 
 Qui habitat in coelis irridebit eos : et DoMiNUa 
 subsannabit eos. 
 
 I ie. His MesM.ih 
 rlleb.l. His Christ 
 [Oteek]. 
 
 ILXX.] 
 
 f i.e. Offer Him hom- 
 age as a Sovereitjn. 
 
 III. 
 f/isf. David ; re- 
 
 spectinff Absalom's 
 rebellion. [2 5am. 
 15. 30; 16. J4; 17. 
 
 Lilursr. S. 19. % 
 Sunday Matlins. 
 1st Noct. 
 
 Eastern. A daily 
 Morning Psalin. 
 
 Tunc loquetur ad eos in ira Sua : et in furore 
 Suo conturbabit eos. 
 
 Ego autem constitutus Sum Kex ab eo super 
 Sion montem sanctum Ejus : prredicans prseceptum 
 Ejus. 
 
 DoMiNUS dixit ad Me, Filius Meus es Tu : 
 Ego hodie genui Te. 
 
 Postula a j\Ie, et dabo Tibi gentes hrereditatem 
 Tuam : et possessionem Tuam terminos terr». 
 
 * Reges eos in virga ferrea : et tanquam vas 
 figuli confringes eos. 
 
 Et nunc reges intelligite : erudimini qui judi- 
 catis terram. 
 
 Servite Domino in timore : et exultate Ei cum 
 tremore. 
 
 Apprehendite disciplinam, nequando irascatur 
 DoMiNUS : et pereatis de via justa. 
 
 Cum exarserit in brevi ira Ejus : beati omnes 
 qui confidunt in Eo. 
 
 PSALMUS III. 
 
 DOMINE, quid multiplicati sunt qui tribulant 
 me % multi insurgunt adversum me. 
 
 Multi dicunt anim;e meoe : Non est salus ipsi 
 in Deo ejus. 
 
 Tu autem, Domine, susceptor meus es : gloria 
 mea, et exaltans caput meum. 
 
 Voce mea ad Domintjm clamavi : et exaudivit 
 me de monte sancto Suo. 
 
 Ego dormivi, et soporatus sum : et exsurrexi, 
 quia DoMiNtrs suscepit me. 
 
 Non timebo millia populi circumdantis me : 
 
 His victory, and therefore a Psalm for Easter Day. Its true 
 meaning is sliewn by the quotations from it in Acts iv. 25, 
 26, by SS. Peter and John, and liy tliose in Acts xiii. 33, 
 Heb. i. 5, and v. 5, by St. Paul. The manner in wliich it is 
 quoted by the former may lead to the conclusion, liowevcr, 
 that the Psalm is spoken of the mystical Body of Christ, as well 
 as of the Messiah Himself ; and of the Church also it may, 
 indeed, be sung that she gained her victory over the world 
 by suflering. 
 
 To this day the question may be asked, Wliy did the 
 "heatlicn," and "the people" of the Jews, persecute Christ 
 and His Church as they did? "We will not have this Man 
 to reign over us," was their cry for ages, as it is of the Jews 
 still ; and yet God's in-esistible law liad gone forth that His 
 eternally-begotten Son should establish a supreme spiritual 
 Empire upon earth, which should gather within its embrace 
 all nations, to make them "the Kingdoms of the Lord and 
 of His Christ.". And now the Good Shepherd has broken 
 asunder all other universal empire, tliat He might guide and 
 gather men with His staff into the unity of His fold. While 
 the world cries to break away the bands and to cast away 
 the yokes. He is ever crying, " Take My yoke upon you . . . 
 for Jly yoke is easy, and My burden is light : " and the ven- 
 geance of the Lord has been displayed in that loving compul- 
 sion by wliich He has led His enemies to true wisdom and 
 learning, by leading them to do reverent service and homage 
 to the Son of !Man. 
 
 Thus the Cross of the Passion has become the triumpliant 
 
 Banner of the Resurrection ; and the sign of the Son of Man, 
 which Mas once the badge of shame, surmounts the proudest 
 tokens of earthly glory, to signify tliat He against Whom the 
 world exalted itself in vain has become " King of kings and 
 Lord of lords." 
 
 PSALM III. 
 
 In David, persecuted by his son Absalom, the light of 
 Gospel analogy shews us a type of Christ coming to His own 
 and His own receiving Him not. On Pahn Sunday the 
 nniltitude led Him in triumph to Jerusalem, but on Good 
 Friday they led Him before Herod and Pilate ; so that tliey 
 were "increased " that troubled Him by rejecting Him, and 
 become "many" that rose against Him, "saying. Crucify 
 Him, crucify Him." Literally, the mockers said, "He 
 trusted in God ; let Him deliver Him noM', if He will have 
 Him : " figuratively, the whole world looked on His Passion 
 and said, " We did esteem Him stricken, smitten of God, 
 and aSlicted." 
 
 But, as in the preceding Psalm, the voice of sorrow is turned 
 into a song of joy ; and in the depths of His Passion the 
 suffering Man of Sorrows could say, " F.ather, into Thy 
 hands I commend My spirit," knowing that He would be the 
 Lifter up of His head in the Resurrection and in the coming 
 Kingdom. 
 
 So may the Church take up the words of Christ, and set 
 aside all fear when the world opposes the work of God, know-
 
 1st Day. [Ps. 4, 5. 
 
 Cf)c Ip0alm0. 
 
 503 
 
 people : that have set themselves against me 
 round about. 
 
 7 Up, Lord, and help me, O my God : for 
 Thou smitest all mine enemies upon the cheek- 
 bone ; Thou hast broken the teeth of the ungodly. 
 
 8 Salvation belongeth unto the Lokd : and 
 Thy blessing is upon Thy people. 
 
 THE IV. PSALM. 
 
 Cum invocarem. 
 
 HEAR me when 
 righteousness 
 
 of 
 
 I call, God ot my 
 : Thou hast set _ me at 
 
 liberty when I was in trouble ; have mercy upon 
 
 me, and hearken unto my prayer. 
 
 2 O ye sons of men, how long will ye blas- 
 pheme Jline honour : and have such pleasure in 
 vanity, and seek after "leasing^ 
 
 3 Know this also, that the Loed hath chosen 
 to Himself the man that is godly : when I call 
 upon the Lord, He will hear me. 
 
 i Stand in awe, and sin not : commune with 
 your own heart, and in your chamber, and be 
 still. 
 
 5 Offer the sacrifice of righteousness : and put 
 your trust in the Lord. 
 
 6 There be many that say : AVho will shew us 
 any good 1 
 
 7 Lord, lift Thou ui:i : the light of Thy 
 countenance upon us. 
 
 8 Thou hast put gladness in my heart : since 
 the time that their corn and wine and oil increased. 
 
 9 I will lay me down in peace, and take my 
 rest : for it is Thou, Lord, only that makest me 
 dwell in safety. 
 
 THE V. PSALM. 
 Verba mea auribus. 
 
 PONDER my words, O Lord : consider my 
 meditation. 
 2 O hearken Thou unto the voice of my calling, 
 my King, and my God : for unto Thee will I 
 make my prayer. 
 
 IV. 
 
 //(>/, David ; re- 
 si>ec(iiig Absalom's 
 rebellion. 
 
 Lilurs-. S. g. Ig. 
 Easier Eve, Corp. 
 Clir.. 1st Noct. 
 Maundy T li.. 
 Prime. Martj'rs, 
 Confessors, 2nd 
 Noct. Compline. 
 
 a i.e. LyinK. 
 
 v. 
 
 Hist. David ; re- 
 sjiectin^ Absalom's 
 rebellion. 
 
 Lilurg. S, m. g. 
 Monday Lauds. 
 Maltins of the de- 
 parted. Martyrs. 
 Confessors, 2nd 
 Noct. St. Michael, 
 ist Noct. 
 
 exsurge, Domine, salvum me fac, Deus 
 mens. 
 
 Quoniam Tu percussisti omnes adversantes mihi 
 sine causa : dentes peccatorum contrivisti. 
 
 Domini est salus : et super populum Tuum 
 benedictio Tua. 
 
 PSALMUS IV. 
 
 CUM invocarem exaudivit me Deus justitiae 
 mese : in tribulatione dilatasti mihi. 
 Miserere mei : et exaudi orationem meam. 
 
 Filii hominum, usquequo gravi corde ? ut quid 
 diligitis vauitatem, et quseritis mendacium? 
 
 Et scitote quoniam mirificavit Dominus sanc- 
 tum Suum : Dominus exaudiet me cum clama- 
 vero ad Eum. 
 
 Irascimini, et nolite peccare : qufe dicitis in 
 cordibus vestris, et in cubilibus vestris com- 
 pungimini. 
 
 Sacrificate sacrificium justitiae, et sperate in 
 Domino : multi dicunt, Quis ostendit nobis bona ? 
 
 Signatum est super nos lumen vultus Tui, 
 DoMiNE : dedisti Isetitiam in corde meo. 
 
 A fructu frumenti, vini, et olei sui : multipli- 
 cati sunt. 
 
 In pace in idipsum : dormiam et requiescam. 
 
 Quoniam Tu, Domine, singulariter in spe : 
 constituisti me. 
 
 PSALMUS V. 
 
 TERBA mea auribus percipe, Domine : in- 
 tellige clamorem meum. 
 Intende voci orationis mere : Rex mens et 
 Deu.s meu3. 
 
 ing that One has said, "The gates of hell shall not prevail 
 against it." 
 
 So may each member of Christ lay them flown to rest night 
 by night, knowing that tliere is One Who will "lighten our 
 fiarkness ; " and at the last lay them down to the sleep of the 
 grave, saying, "I know th.at my Redeemer liveth," — "If we 
 believe that Jesus died and rose again, even so them also that 
 sleep in Jesus will God bring with Him." 
 
 PSALM IV, 
 
 It is the last verse, probably, of this Psalm which has 
 marked it out as the first of the Compline or late Evensong 
 Psalms throughout the Eastern and the Western Church ; but 
 a general tone of tliankfulness for rest after trouble, toil, and 
 sorrow, pervades tlie whole Psalm, and fits it for the place 
 wliich it has so universally occupied in the devotions of the 
 Church. 
 
 Uttered in the person of Christ, it is an expansion of His 
 commendation prayer, and applies to that niomeut when, 
 while the win-kl was still standing in awe at the supernatural 
 darkness. He cried of " the Sacrifice of Kigliteousntjss," "It is 
 finished." Doubtless a r.iy of Pivine liglit coniffU'ted the 
 broken heart of the dying ,Te3us .as He commended His soul 
 to His Father, He knew that the Lord Iiad lieanl Him, and 
 would glorify .again the Name which He had .already glorified. 
 And so wliilo the people said, "He saved otiiers, Himself Ho 
 cannot save, " Jesus looked fortli on the travail of His soul. 
 
 and was satisfied. The Life-giving Corn and Wine had been 
 perfected, the Unction from the Holy One had been bought 
 by the atoning blood, and now for ever was the Sufferer set 
 at liberty, in peace to take His rest. 
 
 Even thus is the true peace and rest of the Church to be 
 found in the Sacramental ].,ife by which it is made the 
 mystical Body of Christ ; and whether in life or in death, the 
 members of that Body may dwell safely and in hope, through 
 Him AVlio is the Corn, the Wine, and the Oil of their souls. 
 
 It has been said of these four Psalms which open the 
 Psalter that they contain an epitome of the Gospel, In the 
 1st we have the Life of Clirist, in the ■2nd His Passion, in 
 the 4th His Death and Burial, in the 3rd His Resurrection. 
 
 PSALM V. 
 
 The third verso of this Psalm appears to indicate that it 
 was composed for morning use ; and both in the Eastern and 
 the Western systems it is thus appropriated to the second 
 Morning Service, or Lauds, on Monday. 
 
 It is, throughout, the voice of the Church speaking to 
 Christ. As in tlie dawn of its existence the Church prayed 
 that the Lord would grant unto His servants th>at with all 
 boldness they might spe.ak Hi.s Word, and tliat Ho would 
 stretch fortli His liand to work signs and wonders ; so now 
 does she direct her constant pr.ayer that His Presence may 
 bless the opening day, .and th.at He will direct her w.ay. 
 
 It is well, in using this and other Psalms in which the
 
 504 
 
 Cbe Ip^alms. 
 
 1st Day. [Ps. 6.] 
 
 3 My voice shalt Thou hear betimes, Lokd ; 
 early in the morning will I direct my prayer unto 
 Thee, and will look up. 
 
 4 For Thou art the God that hast no pleasure 
 in wickedness : neither shall any evil dwell with 
 Thee. 
 
 5 Such as bo foolish shall not stand in Thy 
 sight : for Thou hatest all them that work vanity. 
 
 6 Thou shalt destroy them that speak leasing : 
 the Lord will abhor both the bloodthirsty and 
 deceitful man. 
 
 7 But as for me, I will come into Thine house, 
 even upon the multitude of Thy mercy : and in 
 Thy fear will I worship toward Thy holy temple." 
 
 8 Lead me, O Lord, in Thy righteousness, 
 because of mine enemies : make Thy way plain 
 before my face. 
 
 9 For there is no faithfulness in his mouth : 
 their inward parts are very wickedness. 
 
 10 Their throat is an open sepulchre : they 
 flatter with their tongue. 
 
 11 Destroy Thou them, O God, let them 
 perish through their own imaginations : cast 
 them out in the multitude of their ungodliness ; 
 for they have rebelled against Thee. 
 
 12 And let all them that put their trust in 
 Thee rejoice : they .shall ever be giving of thanks, 
 because Thou defendest them ; they that love 
 Thy Name, shall be joyful in Thee ; 
 
 13 For Thou, Lord, wilt give Thy blessing 
 unto the righteous : and with Thy favourable 
 kindness wilt Thou defend him as with a shield. 
 
 Day 1. EVKNING PRAYER. 
 
 THE VI. PSALM. 
 Domine, ne iu furore. 
 
 OLORD, rebuke me not in Thine indignation : 
 neither chasten me in Thy displeasure. 
 
 2 Have mercy upon me, Lord, for I am 
 weak : O Lord, heal me, for my bones are vexed. 
 
 3 My soul also is sore troubled : but, Lord, 
 how long wilt Thou punish me ? 
 
 4 Turn Thee, O Lord, and deliver my soul : 
 O save me for Thy mercy's sake. 
 
 5 For iu death no man remembereth Thee : 
 and who will give Thee thanks in the pit 1 
 
 6 I am weary of my groaning, every night 
 wash I my bed : and water my couch with my 
 tears. 
 
 a Cotitp. I Sam. i. 9. 
 
 VI. 
 
 Hist~ David : re- 
 specting Absalom's 
 rebellion. 
 
 Lilityg. Ash-Wed. 
 M.itlins. S-i-lS- 
 Sumiay Mattiiis, 
 1st Noct. Mattiiis 
 of the departed. 
 
 Peniuntiai Ps. 2. 
 
 Quoniam ad Te orabo, Domine : mane exaudies 
 vocem meam. 
 
 ]\Iaue astabo Tibi et videbo : quoniam non 
 Deds volens iniquitatem Tu es. 
 
 Neque habitabit juxta Te malignus : neque 
 permanebunt injusti ante oculos Tuos. 
 
 Odisti omnes qui operantur iniquitatem : per- 
 des omnes qui loquuntur mendacium. 
 
 Virum sanguinum et dolosum abominabitur 
 DoMiNus : ego autem in multitudine misericordiae 
 Tua3. 
 
 Introibo in domum Tuam : adorabo ad tem- 
 plum sanctum Tuum in timore Tuo. 
 
 DoJiiNE, deduc me in justitia Tua propter 
 inimicos meos : dirige in conspectu Tuo viam 
 meam. 
 
 Quoniam non est in ore eorum Veritas : cor 
 eorum vanum est. 
 
 Sepulchrum patens est guttur eorum ; Unguis 
 suis dolose agebant ; judica illos Deus. 
 
 Decidant a cogitationibus suis ; secundum 
 multitudinem impietatum eorum expelle eos ; 
 quoniam irritaverunt Te, Domine. 
 
 Et loE'tentur omnes qui sperant in Te : in 
 Eeternum exsultabunt, et habitabis in eis. 
 
 Et gloriabuntur in Te omnes qui diligunt 
 Nomen Tuum : quoniam Tu benedices justo. 
 
 Domine, ut seuto bonae voluntatis Tuse : 
 coronasti nos. 
 
 PSALMUS VI. 
 
 DOMINE, ne in furore Tuo arguas me : neque 
 in ira Tua corripias me. 
 
 Miserere mei, Domine, quoniam infirmus sum : 
 Sana me Domine, quoniam conturbata sunt ossa 
 mea. 
 
 Et anima mea turbata est valde : sed Tu, 
 Domine, usquequo? 
 
 Convertere, Domine, et eripe animam meam : 
 salvum me fac propter misericordiam Tuam. 
 
 Quoniam non est in morte qui memor sit Tui : 
 in inferno autem quis confitebitur Tibi ? 
 
 Laboravi in gemitu meo, lavabo per singulas 
 noctes lectum meum : lacrymis meis stratum 
 meum rigabo. 
 
 destruction of enemies is spoken of, to remember that they 
 are God's enemies, and the enemies of His Churcli and law, 
 against whom the words are uttered, and that the destruc- 
 tion of evil for the salvation of the repentant evil-doer is the 
 highest exercise of Divine mercy. Nor must it be forgotten 
 that as wickedness is essentially hateful to the All-Good, so 
 there is a "wrath" even "of the Lamb," Whose meekness 
 and love are infinite. 
 
 PSALM VI. 
 
 In this first of the seven Penitential Psalms we begin to 
 hear the voice of our Kedeemcr speaking as One upon Whom 
 the Lord hath laid the iniquity of us all, and Whose visage 
 was marred more than any man's in the awful hours of dark- 
 ness wliich He suffered upon the Cross. No one was ever so 
 humbled by sin as the Son of God, Who condescended to a 
 shameful death for sinners : no one ever so felt the wrath of 
 
 God poured out upon him as He Whose loving heart was 
 broken by the I'ebuke of the Lord, so that He cried, "My 
 God, My God, why hast Thou forsaken Me ? " Yet, as God 
 has said, "As many as I love I rebuke and chasten," so His 
 love for sinners was shewn in the chastisement which was 
 laid upon the Redeemer of sinners, and in the rebuke 
 which shed forth that Redeemer's Blood for, their salva- 
 tion. 
 
 Since our Lord and Saviour tlius condescended to be so 
 entirely one of ourselves that He was "made sin for us," and 
 could utter the words of one bowed down by the burden, so 
 has He thus set us an example of words wherein each sinner 
 may turn to God with words of penitence in deprecation of 
 His indignation and displeasure. And as the darkness passed 
 away with the returning Light of the Father's Presence, so 
 can all sinners hope that a penitential confession of sin will 
 end in words of joy through the application of the healing 
 absolution, " Thy sins are forgiven thee."
 
 1st Day. [Ps. 7.] 
 
 Cfje ipsalms. 
 
 505 
 
 7 My beauty is gone for very trouble : and 
 worn away because of all mine enemies. 
 
 8 Away from me, all ye that work vanity : for 
 the Lord hath heard the voice of my weeping. 
 
 9 The Lord hath heard my petition : the 
 Lord will receive my prayer. 
 
 10 All mine enemies shall be confounded, and 
 sore vexed : they shall be turned back, and put 
 to shame suddenly. 
 
 THE VII. PSALM. 
 Domine, Deus meus. 
 
 OLORD my God, in Thee have I put my 
 trust : save me from all them that perse- 
 cute me, and deliver me ; 
 
 2 Lest he devour my soul like a lion, and tear 
 it in pieces : while there is none to help. 
 
 3 Lord my God, if I have done any such 
 thing : or if there be any wickedness in my 
 hands ; 
 
 4 If I have rewarded evil unto him that dealt 
 friendly with me : yea, I have delivered him that 
 without any cause is mine enemy ; 
 
 5 " Then let mine enemy persecute my soul, and 
 take mo : yea, let him tread my life down upon 
 the earth, and lay mine honour in the dust. 
 
 6 Stand up, O Lord, in Thy wrath, and lift 
 up Thyself, because of the indignation of mine 
 enemies : arise up for me in the judgement that 
 Thou hast commanded. 
 
 7 And so shall the congregation of the people 
 come about Thee ; for their sakes therefore lift 
 up Thyself again. 
 
 8 The Lord shall judge the people ; give 
 sentence with me, O Lord : according to my 
 righteousness, and according to the innocency 
 that is in me. 
 
 9 let the wickedness of the ungodly come 
 to an end : but guide Thou the just. 
 
 10 For the righteous God : trieth the very 
 hearts and reins. 
 
 1 1 My help cometh of God : Who preserveth 
 them that are true of heart. 
 
 1 2 God is a righteous Judge, strong, andpaiieni : 
 and God is provoked every day. 
 
 13 *If a man will not turn, He will whet His 
 sword : He hath bent His bow, and made it 
 ready. 
 
 14 He hath prepared for him the instruments 
 of death : He ordaineth His arrows against the 
 persecutors. 
 
 VII. 
 
 //tit. David ; re- 
 specciiijf Absalom's 
 rebellion. 
 
 Lilitrc. &. W- S- 
 Sunday %fattins, 
 1st Noct. Mattins 
 of the departed. 
 
 a Comp. Job 31. 
 fassint. 
 
 b Ccmp. Deut. 32. 
 4'. 
 
 Turbatus est a furore oculus meus : inveteravi 
 inter omnes inimicos meos. 
 
 Discedite a me omnes qui operamini iniqui- 
 tatem : quoniam exaudivit Dominus vocem fletus 
 mei. 
 
 Exaudivit Dominus deprecationem meam : 
 Dominus orationem meam suscepit. 
 
 Erubescant et conturbcntur vchementer omnes 
 iuimici mei : convertantur et erubescant valde 
 velociter. 
 
 PSALMUS VII. 
 
 DO]\IINE, Deus meus, in Te speravi : salvum 
 me fac ex omnibus persequentibus me, et 
 libera me. 
 
 Nequando rapiat ut leo animam meam : dum 
 non est qui redimat, neque qui salvum faciat. 
 
 Domine, Deus meus, si feci istud : si est 
 iniquitas in manibus meis. 
 
 Si reddidi retribuentibus mihi mala 
 merito ab inimicis meis inanis. 
 
 decidam 
 
 Persequatur inimicus animam meam et compre- 
 hendat, et conculcet in terra vitam meam : et 
 gloriam meam in pulverem deducat. 
 
 Exsurge, Domine, in ira Tua : et exaltare in 
 finibus inimicorum meorum. 
 
 Et exsurge, Domine, Deus meus, in prsecepto 
 quod mandasti : et synagoga populorum circun- 
 dabit Te. 
 
 Et propter hanc in altum regredere : Dominus 
 judicat populos. 
 
 Judica me, Domine, secundum justitiam meam : 
 et secundum innocentiam meam super me. 
 
 Consumetur nequitia peccatorum, et diriges 
 justum : scrutans corda et renes Deus. 
 
 Justum adjutorium meum a Domino : Qui 
 salvos facit rectos corde. 
 
 Deus Judex Justus, fortis, et patiens : numquid 
 irascitur per singulos dies ? 
 
 Nisi conversi fueritis, gladium Suum vibravit : 
 arcum Suum tetendit, et paravit ilium. 
 
 Et in eo paravit vasa mortis : sagittas Suaa 
 ardentibus effecit. 
 
 PSALM VII. 
 
 The second verse of this Psalm points out the ailvcrsary 
 spoken nf as that one of whom St. Peter speaks as a roaring 
 lion walking about seeking whom he may devour ; and of 
 whom David had already found an evil type when he was 
 guarding the flock intrusted to him by his father. [1 Sam. 
 xvii. 34.] And since the adversary is Satan, so the Person 
 speaking must bo Christ, the seed of the woman persecuted 
 by the Evil One, the seed of the serpent whose head He was 
 to bruise. Many a lamb had the lion seized out of the flock, 
 and at last ho strove to tear in pieces the Lamb of God Him- 
 self. All through the Psalm it is this personal adversary 
 who is spoken of ; and even when the enemies of Christ arc 
 represented as many, the one power and influence by whicli 
 they are moved is recalled to our minds by the interchange 
 of the plural and the singular number. 
 
 The plea of innocence which ( made in the third, fourth, 
 and fifth verses is mingled with a prophetic foreshadowing 
 of that which is now history, that "Ho Who did no sin, 
 neither was guile found in His mouth," was yet " made sin " 
 for us, had His holy body torn in pieces. His soul persecuted, 
 His life trodden down upon the eartli, and His honour laid in 
 the dust. Thus David in his affliction prophetically personi- 
 fied Him Whose bitter Passion wrought out the Atone- 
 ment, and Who, "while wo were enemies, yet died for 
 us." 
 
 Then, as in previous Psalms, a sudden transition takes 
 place from the "dust" of death to the "lifting up" of the 
 Resurrection. In one sense it is the voice of Christ calling 
 upon His Father to glorify His Name now that the purpose 
 of His humiliation and suffering is accomplished : in another 
 it is the voice of the Church calling upon Christ to lift up 
 Himself again in the Resurrection for the sake of those whom
 
 5o6 
 
 CDe Ipsalms. 
 
 2nd Day. [Ps. 8, 9.] 
 
 15 Behold, he travaileth with mischief : he 
 hath conceived sorrow, and brought forth ungod- 
 liness. 
 
 1 6 He hath graven and digged up a pit : and 
 is fallen himself into the destruction that he made 
 for other. 
 
 17 For his "travail shall come upon his own 
 head : and his wickedness shall fall on his own 
 pate. 
 
 18 I will give thanks unto the Lord, accord- 
 ing to His righteousness : and I will praise the 
 Name of the Lord most High. 
 
 THE VIII. PSALM. 
 Domine, Dominus noster. 
 
 OLOPiD our Governour, how excellent is Thy 
 Name in all the world : Thou that hast 
 set Thy glory above the heavens. 
 
 2 Out of the mouth of very babes and suck- 
 lings hast Thou ordained strength, because of 
 Thine enemies : that Thou mightest still the 
 enemy and the avenger. 
 
 3 *For I will consider Thy heavens, even the 
 works of Thy fingers : the moon and the stars 
 which Thou hast ordained. 
 
 4 A^Tiat is man, that Thou art mindful of him : 
 and the son of man, that Thou visitest him ? 
 
 5 Thou madest him lower than the angels : to 
 crown him with glory and worship. 
 
 6 Thou makest him to have dominion of the 
 works of Thy hands : and Thou hast put all 
 things in subjection under his feet ; 
 
 7 AU sheep and oxen : yea, and the beasts of 
 the field ; 
 
 8 The fowls of the air, and the fishes of the 
 sea : and whatsoever walketh through the paths 
 of the seas. 
 
 9 Lord our Governour : how excellent is 
 Thy Name in all the world. 
 
 Day 2. MORNING PRAYER. 
 THE IX. rSALM. 
 Confitebor Tibi. 
 
 I WILL give thanks unto Thee, O Lord, with 
 my whole heart : I will speak of all Thy 
 marvellous works. 
 
 a i.e. " Trouble." 
 in the sense of 
 painstaking, or la- 
 
 VIII. 
 Ni's/. David ; re- 
 specting Ills victory 
 over Goliatli. 
 Litnrg. Ascension 
 D.iy Mattins. S". 
 ^. ^. Sunday 
 ^lattins. Ascension 
 Day. St. Michael. 
 AUSaints. B. :'. M., 
 Virg. and Matr.. 1st 
 Noct. Inv. and 
 Ex. Cross Mattins. 
 Martyrs, and Noct. 
 
 h Conip. Luke it. 
 
 Hii!. 
 
 IX. 
 
 ..«,. David; re- 
 specting his victory 
 over Goliath. 
 
 Lititri^. S. ©. 1^. 
 Sunday Mattins. 
 ist Noct. 
 
 Ecce parturit injustitiam ; concepit dolorem : 
 et peperit iuiquitatem. 
 
 Lacum ajieruit, et eflfodit eum : et incidit in 
 f oveam quam fecit. 
 
 Convertetur dolor ejus in caput ejus : et in 
 verticem ipsius iniquitas ejus descendet. 
 
 Confitebor Domino secundum justitiam Ejus : 
 et psallam Nomini Domini Altissimi. 
 
 PSALMUS VIII. 
 
 DOMINE Dominus noster : quam admirabile 
 est Nomen Tuum in universa terra. 
 Quoniam elevata est magnificentia Tua : super 
 ccelos. 
 
 Ex ore infantium et lactentium perfecisti 
 laudem propter inimicos Tuos : ut destruas 
 inimicum et ultorem. 
 
 Quoniam videbo ccelos Tuos, opera digitorum 
 Tuoruni : lunam et steUas qure Tu fundasti. 
 
 Quid est homo, quod memor es ejus % aut filius 
 hominis quoniam visitas eum ? 
 
 ilinuisti eum paulomiuus ab angelis, gloria et 
 honore coronasti eum : et constituisti eum super 
 opera manuum Tuai-um. 
 
 Omnia subjecisti sub pedibus ejus ; oves et 
 boves universas : insuper et pecora campi. 
 
 Volucres cceli, et pisces maris : qui perambii- 
 lant semitas maris. 
 
 Domine Dominus noster : quam admirabile 
 est Nomeu Tuum in universa terra. 
 
 PSALMUS IX- 
 
 CONFITEBOK Tibi, Domine, in toto corde 
 meo : narrabo omnia mirabilia Tua. 
 
 He has redeemed, that they who are partakers of His Death 
 may also be partakers of His Life and His Glory. Then, 
 although all forsook Him and fled, and none were left around 
 Him but a congi-egation of wicked doers and cruel men, when 
 He had ascended up on high, to take up His Divine Glory 
 again, He should gather about Him in the Kingdom of the 
 Resurrection a congregation of the people, whose multitude 
 no man can number, out of all nations, and peoples, and 
 tongues. "I, if I be lifted up, will draw all men unto 
 Me." 
 
 In the latter verses, the final subjugation of the Evil One 
 is predicted, the second de.ith of the lake of fire, and the 
 bottomless pit into which the great enemy himself shall be 
 cast. [Rev. XX- 10,14.] Thus also the ninth verse is another 
 form of the prayer, "Thy kingdom come . . . deliver us 
 from evil : " a prayer that (.lod may be all and in all. 
 
 PSALM VIII- 
 
 The Church sings this Psalm to the glory of the Son of 
 Man, our Lord as Creator, and our Lord as Redeemer, Who 
 
 has been crowned with the glory of an everlasting kingdom, 
 and a never-ending Divine Worship in heaven and earth- 
 
 The prophecy of the second verse is declared by Christ 
 Himself to have been fulfilled by the children crying 
 " Hosanna to the Son of David" as He rode into Jerusalem 
 on Palm Sunday. We need not, however, suppose this to be 
 its only fulfilment, for the Holy Innocents glorified the Holy 
 Babe by their deaths, and an army of Holy Innocents "follow 
 the Lamb whithersoever He goeth " in His glorified Kingdom. 
 Above all other babes out of whose mouth strength has been 
 ordained is He of Whom it is written, "Unto us a Child is 
 born, unto us a Son is given, and His Name shall be called 
 Wonderful, The mighty God." 
 
 Hence St. Paul guides us to that use of this Psalm which is 
 specially marked out by its selection for Ascension Day : and 
 "we see Jesus " in Him "Who was made a little lower than 
 the angels for the sufl'ering of death, crowned with glory 
 and honour." But when we thus sing the glory of Him Who 
 is the Alpha and Omega, — the Lord our Lord in the beginning, 
 and the Lord our Lord iu the end, — we may also remember 
 that "both He that s,anctifieth and they who are sanctified are
 
 2nd Day. [Ps. 9.] 
 
 Ci)e Psalms. 
 
 507 
 
 2 I will be glad and rejoice in Thee : yea, my 
 songs will I make of Thy is^ame, O Thou most 
 Highest. 
 
 3 "While mine enemies are driven back : they 
 shall fall and perish at Thy presence. 
 
 4 For Thou hast maintained my right and my 
 cause : Thou art set in the throne that judgest 
 right. 
 
 5 Thou hast rebuked the heathen, and de- 
 stroyed the ungodly : Thou hast put out their 
 name for ever and ever. 
 
 6 O thou enemy, destructions are come to a 
 perpetual end : even as the cities which thou 
 hast destroyed ; their memorial is perished with 
 them. 
 
 7 But the Lord shall endure for ever : He 
 hath also prepared His seat for judgement. 
 
 8 For He shall judge the world in righteous- 
 ness : and minister true judgement unto the 
 people. 
 
 9 The Lord also will be a Defence for the 
 oppressed : even a Refuge in due time of trouble. 
 
 10 And they that know Thy Name, will put 
 their trust in Thee : for Thou, Lord, hast never 
 failed them that seek Thee. 
 
 110 praise the Lord Which dwelleth in Sion : 
 shew the people of His doings. 
 
 12 For, when He maketh inquisition for blood. 
 He remembereth them : and forgetteth not the 
 complaint of the poor. 
 
 13 Have mercy upon me, O Lord, consider 
 the trouble which I suffer of them that hate 
 me : Thou that liftest me up from the gates of 
 death. 
 
 14 That I may shew all Thy praises within 
 the *ports of the daughter of Sion : I will rejoice 
 in Thy salvation. 
 
 15 The heathen are sunk down in the pit that 
 they made : in the same net which they hid 
 privily, is their foot taken. 
 
 16 The Lord is known to execute judgement : 
 the ungodly is trapped in the work of his own 
 hands. 
 
 17 The wicked shall be turned into hell : and 
 all the people that forget God. 
 
 1 8 For the poor shall not alway be forgotten : 
 the patient abiding of the meek shall not perish 
 for ever. 
 
 19 Up, Lord, and let not man have the upper 
 hand : let the heathen be judged in Thy sight. 
 
 20 Put them in fear, O Lord : that the heathen 
 may know themselves to be but men. 
 
 <T John 18. 6. 
 =8.4. 
 
 Lsetabor et exultabo in Te ; psallam Nomini 
 Tuo, Altissime. 
 
 In convertendo inimicum meum retrorsum . 
 infirmabuntur, et peribunt a facie Tua. 
 
 Quoniam fecisti judicium meum et causam 
 meam : sedes super throuum qui judicas justitiam. 
 
 Licrepasti gentes, et periit impius : nomen 
 eorum delesti in aeternum et in sceculum sseculi. 
 
 Inimici defecerunt framese in finem : et civitates 
 eorum destruxisti. 
 
 Periit memoria eorum cum sonitu : et DoMiNUS 
 in Eeternum permanet. 
 
 Paravit in judicio throiumi Suum : et Ipse 
 judicabit orbem terrte in aequitate ; judicabit 
 
 populos in justitia. 
 
 Et factus est Dominu3 refugium pauperi : 
 adjutor in opportunitatibus, in tribulatione. 
 
 Et sperent in Te qui noverunt Nomen Tuum : 
 quoniam non dereliquisti qusereutes Te, Domine. 
 
 Psallite Domino, Qui habitat in Sion : annun- 
 tiate inter gentes studia Ejus. 
 
 Quoniam requirens sanguinem, eorum recor- 
 datus est : non est oblitus clamorem pauperum. 
 
 Miserere mei, Domine : vide humilitatem 
 meam de inimicis meis. 
 
 Qui exaltas me de portis mortis : ut annuntiem 
 omnes laudationes Tuas in portis iilias Sion. 
 
 Exultabo in salutari Tuo 
 in interitu quem fecerunt. 
 
 infixa3 sunt gentes 
 
 I 
 
 In laqueo isto quem absconderunt : compre- 
 hensus est pes eorum. 
 
 Cognoscetur Dominus judicia faciens : in operi- 
 bus manuum suarum comprehensus est peccator. 
 
 Convertantur peccatores in infernum : omnes 
 gentes quse obliviscuntur Deum. 
 
 Quoniam non in finem oblivio erit pauperis : 
 patientia pauperum non peribit in finem. 
 
 Exurge, Domine ; non confortetur homo : judi- 
 centur gentes in conspectu Tuo. 
 
 Con.stitue, Domine, legislatorem super eos : ut 
 sciant gentes quoniam homines sunt. 
 
 all of one," and that we sing also of tlin exaltation of huniau 
 nature by its union with Him through His Incarnation and 
 Ascension. 
 
 PSALM IX. 
 
 A song of Christ and of His Church, setting forth the 
 triumph of His Person and His work, and giving thanks 
 because lie Who became poor for our sakes hath made many 
 rich to the glory of God. 
 
 The marvellous works of God in the mir.aoles of grace are 
 oven more worthy to be sung than those which surround us 
 in the miracles of Creation and Providence. Especially in 
 that miracle of grace from which all otliers spring, that of our 
 Lord's Incarnation: "Great is the mystery of godliness; 
 God was manifest in the flesh," the angels and those who 
 recognized their Saviour rejoiced, while the enemy was con- 
 founded and death vanished in presence of Him Who is the 
 
 Life. As the multitude with swords and staves who came to 
 take Jesus went backward and fell to the ground at the pro- 
 clamation of the Incommunicable Name, and as the keepers 
 became as dead men in sight of the Resurrection glory, so the 
 darkness of heathenism tied before the Light of the world, 
 the universally destructive empire of the Enemy of God and 
 man was broken up, and the Throne of the Cross was 
 establi.shed for ever. 
 
 Tlie " inquisition for blood " speaks of that blood of which 
 tlie Jews said, "Let it be on us .and on our children, " and 
 which spcaketh better things tlian th.-vt of Abel ; the com- 
 jilaint of the Poor, crying up to (iod, " Father, forgive them ; 
 for they know not what they do." It speaks also of the 
 blood of the martyrs, Stephen pr.aying, "Lord, l.iy not this 
 sin to their charge," and the souls under the altar crying, 
 "Lord, how long, Lord, holy and true, dost Thou not 
 judge and avenge our blood on them that dwell on the earth ? " 
 
 In the continued prayer for mercy and deliverance, an
 
 5o8 
 
 Cfje IPsalms. 
 
 2nd Day. [Ps. 10.] 
 
 THE X. PSALM. 
 Ut quid, Domine ? 
 
 "TTTHY standest Thou so far off, Lord : and 
 VV hidest Thy face iu the needful time of 
 trouble ? 
 
 2 The ungodly for his own lust doth persecute 
 the poor : let them be taken in the crafty wiliness 
 that they have imagined. 
 
 3 For the ungodly hath made boast of his own 
 heart's desire : and speaketh good of the covetous 
 whom God abhorreth. 
 
 4 The ungodly is so proud, that he careth not 
 for God : neither is God in all his thoughts. 
 
 5 His ways are alway grievous : Thy judge- 
 ments are far above out of his sight, and there- 
 fore defieth he all his enemies. 
 
 6 For he hath said in his heart, Tush, I shall 
 never be cast down : there shall no harm happen 
 unto me. 
 
 7 His mouth is full of cursing, deceit, and 
 fraud : under his tongue is ungodliness and 
 vanity. 
 
 8 He sitteth lurking in the thievish corners of 
 the streets : and privily in his lurking dens doth 
 he murder the innocent ; his eyes are set against 
 the poor. 
 
 9 For he lieth waiting secretly, even as a Hon 
 lurketh he in his den : that he may "ravish the 
 poor. 
 
 10 He doth ravish the poor : when he getteth 
 him into his net. 
 
 11 He faUeth down, and humbleth himself : 
 that the congregation of the poor may fall into 
 the hands of his captains. 
 
 12 He hath said in his heart. Tush, God hath 
 forgotten : He hideth away His face, and He will 
 never see it. 
 
 13 Arise, O Lord God, and lift up Thine 
 hand : forget not the poor. 
 
 14 Wherefore should the wicked blaspheme 
 God : while he doth say in his heart. Tush, Thou 
 God carest not for it. 
 
 15 Surely Thou hast seen it : for Thou behold- 
 est ungodliness and wrong. 
 
 16 That Thou mayest take the matter into 
 Thine hand : the poor committeth himself unto 
 Thee ; for Thou art the Helper of the friendless. 
 
 In continuation of 
 Ps. 9. 
 
 a I.e. Plunder. 
 
 IT' 
 
 [PSALMUS IX. v. 22.] 
 
 T quid, Domine, recessisti longe : despicis 
 in opportunitatibus, in tribulatione ? 
 
 Dum superbit impius, incenditur pauper : com- 
 prehenduntur in consiliis quibus cogitant. 
 
 Quoniam laudatur peccator in desideriis animae 
 suse : et iniquus benedicitur. 
 
 Exacerbavit Dominum peccator : secundum 
 multitudinem irre sufe non quseret. 
 
 Non est Deus in conspectu ejus : inquinatse 
 sunt vise illius in omni tempore. 
 
 Auferuntur judicia Tua a facie ejus : omnium 
 inimiconim suorum dominabitur. 
 
 Dixit enim in corde suo : Non movebor a gene- 
 ratione in generationem sine malo. 
 
 Cujus maledictione os plenum est, et amaritu- 
 dine, et dolo : sub lingua ejus labor et dolor. 
 
 Sedet in insidiis cum divitibus in occultis : ut 
 interficiat innocentem. 
 
 OcuU ejus in pauperem respiciunt : insidiatur 
 in abscoudito, quasi leo in spelunca sua. 
 
 Insidiatur ut rapiat pauperem : rapere pauperem 
 dum attrahit eum. 
 
 In laqueo suo humiliabit eum : inclinabit se, et 
 cadet cum dominatus fuerit pauperum. 
 
 Dixit enim in corde suo ; Oblitus est Deus : 
 avertit faciem Suam ne videat in finem. 
 
 Exurge, Domine Deus, et exaltetur manus 
 Tua : ne obliviscaris pauperum. 
 
 Propter quid irritavit impius DeumI dixit 
 enim in corde suo, Non requiret. 
 
 Vides ; quoniam Tu laborem et dolorem con- 
 sideras : ut tradas eos in manus Tuas. 
 
 Tibi derelictus est pauper : orphauo Tu eris 
 adjutor. 
 
 illustration is given of the oneness which Christ establishes 
 between Himself and the Church. When Saul hunted down 
 the members of Christ to slaughter, the Lord met him and 
 said, " Saul, Saul, why persecutest thou Me ? " In the same 
 manner the Voice of the Head is heard speaking of the 
 "trouble" which He suffers in His members from them that 
 hate Him ; and with His mystical Body He prays to the 
 Divine Nature, Arise, O Lord, in the power of the Resurrec- 
 tion, and establish the Poor in His kingdom as a Lawgiver 
 and a Saviour. 
 
 PSALJI X 
 
 "Man's necessity is God's opportunity, " yet the cry with 
 which this Psalm opens expresses literally the utter forsaken- 
 ness of Christ even "in opportunitatibus, in tribulatione," 
 when the Lord is to all others a defence and a refuge : to such 
 an utter depth of persecution and suffering did "the Poor" 
 descend for the sake of those He came to save. 
 
 This Psalm is in reality a continuation of the 9th, as it is 
 written in the LXX and the Vulgate, and as is shewn by the 
 initial letters of the verses, which in the Hebrew form the 
 Alphabet, beginning with the hrst verses of the 9th and 
 ending with the last verses of the 10th. 
 
 But as the enemies of the Poor in the former Psalm are 
 the heathen, persecuting Christ and His Church from with- 
 out, so in this they are from within, those of His own house- 
 hold. Consequently this latter Psalm has ever been inter- 
 preted of the troubles which the Church will have to under- 
 go in the days of Antichrist, when the greatest enemy that 
 has ever persecuted the mystical Body of Christ will arise 
 from among its members. 
 
 Antichristian pride is here predicted as if it would be a 
 revivification in practical life of the first temptation that 
 men "should be as Gods." And, as the enemies of Christ 
 allied themselves with the covetous traitor, so it is a 
 characteristic of the spirit of Antichrist that covetousness, 
 which God declares to be the root of all evil, is by him spoken 
 good of, and reckoned as a virtue. The unjust steward is 
 commended, in such a spirit, because he was wise in his 
 generation, that generation being narrowed within the bounds 
 of this present life. 
 
 It is, perhaps, more of this future conflict between the 
 kingdom of the Poor and the kingdom of Antichrist, than of 
 the personal sufferings of Christ in His Passion that this 
 Psalm speaks. And the conclusion is a prophecy that 
 although the eyes of those who follow the enemy of Christ
 
 2nd Day. [Ps. 11, 12.] 
 
 Cf)c lp0alms. 
 
 509 
 
 17 Break Thou the power of the ungodly and 
 malicious : take away his ungodliness, and Thou 
 shalt find none. 
 
 1 8 The Lord is King for ever and ever : and 
 the heathen are perished out of the land. 
 
 19 Lord, Thou hast heard the desire of the 
 poor : Thou preparest their heart, and Thine ear 
 hearkeneth thereto ; 
 
 20 To help the fatherless and poor unto their 
 right : that the man of the earth be no more 
 exalted against them. 
 
 THE XI. PSALM. 
 In Domino confido. 
 
 IN the Lord put I my trust ; how say ye then 
 to my soul, that she should flee as a bird 
 unto the hill 1 
 
 2 For lo, the ungodly bend their bow, and 
 make ready their arrows within the quiver : that 
 they may privily shoot at them which are true of 
 heart. 
 
 3 For the foundations will be cast down : and 
 what hath the righteous done ? 
 
 4 The Lord is in His holy temple : the Lord's 
 seat is in heaven. 
 
 5 His eyes consider the poor : and His eyelids 
 "try the children of men. 
 
 6 The Lord 'alloweth the righteous : but the 
 ungodly, and him that delighteth in wickedness 
 doth His soul abhor. 
 
 7 Upon the ungodly He shall rain snares, fire 
 and brimstone, storm, and tempest : this shall be 
 their portion to drink. 
 
 8 For the righteous Lord loveth righteous- 
 ness : His countenance will behold the thing that 
 is just. 
 
 Day 2. EVENING PRAYER. 
 THE XII. PSALM. 
 Salvum me fac. 
 
 HELP vie, Lord, for there is not one godly 
 man left : for the faithful are minished 
 from among the children of men. 
 
 2 They talk of vanity every one with his 
 neighbour ; they do but flatter with their lips, 
 and dissemble in their double heart. 
 
 XI. 
 
 Niit. David ; when 
 his hfe was threat- 
 ened by Saul, ji 
 Sam. 19. 1, 10, 1? i 
 
 LU'^n-. 5. ©. Ify. 
 
 Sunday ^^allins, 
 ist Noct. Ascen- 
 sion Day. St. Mi- 
 ctiael, ist Noct. 
 Martyrs. 3rd Noct. 
 
 a "trieth." [B. V.] 
 
 i> i.e. Approveth, in 
 the sense of prov- 
 ing true by assay. 
 
 Contere brachium peccatoris et maligni 
 retur peccatum illius, et non invenietur. 
 
 quje- 
 
 xii. 
 
 /fist. Duvid; in time 
 of some gre.1t dis- 
 tress. 
 
 i,v„„... s. f . n- 
 
 Sunday NIattins, 
 ist Noct. 
 
 DoMiNHs regnabit in agternum et in saeculum 
 sseculi : peribitis gentes de terra illius. 
 
 Desiderium pauperum exaudivit Dominus : 
 prseparationem cordis eorum audivit auris Tua. 
 
 Judicare pupillo et humili : ut non apponat 
 ultra magnificare se homo super terram. 
 
 I 
 
 PSALMUS X. 
 
 N Domino confido : quomodo dicitis animae 
 mese, Transmigra in montem sicut passer t 
 
 Quoniam ecce peccatores intenderunt arcum; 
 paraverunt sagittas suas in pharetra : ut sagittent 
 ill obscuro rectos corde. 
 
 Quoniam quce perfecisti destruxerunt : Justus 
 autem quid fecit 1 
 
 Dominus in templo sancto Suo : Dominus in 
 ccelo sedes Ejus. 
 
 Oculi Ejus in pauperem respiciunt : palpebras 
 Ejus interrogant filios hominum. 
 
 Dominus iiiterrogat justum et impium : qui 
 autem diligit iniquitatem, edit animam Suam. 
 
 Pluet super peccatores laqueos : ignis, et sul- 
 phur, et spiritus procellarum, pars calicis eorum. 
 
 Quoniam Justus DomNUS, et justitias dilexit : 
 jequitatem vidit vultus Ejus. 
 
 PSaLMUS XL 
 
 SALVUM me fac, Domine, quoniam defecit 
 sanctus : quoniam diminutce sunt veritates 
 a filiis hominum. 
 
 Vana locuti sunt unusquisque ad pr6ximum 
 suum : labia dolosa, in corde et corde locuti sunt. 
 
 may be so wilfully blinded that they can see no God, no 
 Christ, no world to come, yet God will hear the prayer of His 
 Church, "Thy kingdom come," "the kingdoms of this world 
 shall become the kingdoms of our Lord, and of His Christ, 
 and He shall reign for ever and ever." As Christ said, "I 
 will not leave you orphans," so His promise will be fullilled : 
 the Poor shall enter on His reign of glory, the fatherless shall 
 sit down with Him in the kingdom of His Father and theirs, 
 and the power of Antichrist will be cast down, broken, and 
 destroyed. 
 
 PSALM XL 
 
 This is, doubtless, spoken primarily of "Jesus Christ the 
 Righteous," "the Holy One and the Just," "that Just One," 
 against Whom the ungodly Jews bent their bows of hatred, 
 and made ready their arrows of slander and false witness. 
 For a short time He went away from thorn " unto a country 
 near to the wilderness into a city called Ephraini," probably 
 between Jerusalem and Jericho ; but when His time was 
 approaching, six days before the Passover, He returned to 
 Jerusalem, going willingly to His suflferings. It may be that 
 there was some advice given to Him identical with tliat 
 implied in the opening verse of this Psalm, sueli as the words 
 
 of St. Peter, "That be far from Thee, Lord;" or of the 
 other disciples, " The Jews of late sought to stone Thee, and 
 goest Thou thither again ? " In the same maimer the Church 
 has at times retired from the fierceness of persecution into the 
 deserts of Egypt and Palestine, or the Catacombs of Rome ; 
 but, with her Head, ever looking upward faithfully and 
 beholding the Throne of the rigliteous Judge in Heaven. For 
 a time He tries the Church as He tried tlie Righteous and the 
 Poor Himself, but chastening as a Father : and the light of 
 His countenance shining above all trial gives sure confidence 
 that the just cause, the cause which is His own, will in the 
 end most surely prevail. 
 
 PSALM XII. 
 
 This Psalm represents the mournful spirit in which Christ 
 looked upon the unbelieving heart of the generation that 
 beheld Him, and at the contradiction of .sinners against Him- 
 self. It is also the voice of His mystical Body, crying. "Lord, 
 how long ? " and praying for the Second Advent and perfect 
 Dominion of the Sou of jlan. 
 
 There were times in the life of our Lord when not even 
 "His brethren " believt<l in Him, and wlion all forsook Him
 
 5IO 
 
 ^ht lpsalm0. 
 
 2nd Day. [Ps. 13, 14.] 
 
 3 The Lord sliall root out all deceitful lips : 
 and the tougue that speaketh proud things. 
 
 4 Which have said, With our tongue will we 
 prevail : we are they that ought to speak, who 
 is lord over us ? 
 
 5 Now for the comfortless troubles' sake of 
 the needy : and because of the deep sighing of 
 the poor ; 
 
 6 I will up, saith the Lord : and will help 
 every one from him that swelleth against him, 
 and will set him at rest. 
 
 7 The words of the Lord are pure words : 
 even as the silver, which from the earth is tried, 
 and purified seven times in the fire. 
 
 8 Thou shalt keep them, O Lord : Thou shalt 
 preserve him from this generation for ever. 
 
 9 The ungodly walk on every side : when they 
 are exalted, the children of men are put to 
 rebuke. 
 
 THE XIII. PSALM. 
 Usquequo, Domine? 
 
 HOW long wilt Thou forget me, O Lord, for 
 ever : how long wilt Thou hide Thy face 
 from me? 
 
 2 How long shall I seek counsel in my soul, 
 and be so vexed in my heart : how long shall 
 mine enemies triumph over me ? 
 
 3 Consider and hear me, Lord my God : 
 lighten mine eyes, that I sleep not in death. 
 
 i Lest mine enemy say, I have prevailed 
 against him : for if I be cast down, they that 
 trouble me will rejoice at it. 
 
 5 But my trust is in Thy mercy : and ray 
 heart is joyful in Thy salvation. 
 
 6 I will sing of tlie Lord, because He hath 
 dealt so lovingly with me : yea, I will praise the 
 Name of the Lord most Highest. 
 
 THE XIV. PSALM. 
 
 Dixit iusipiens. 
 
 °T I "IHE fool hath said in liis heart : There is no 
 -L God. 
 
 xni. 
 
 Hist. David ; in time 
 of some great dis- 
 tress. 
 
 i,/,,r,- S. B. ?!. 
 
 Sunday Mattiiis, 
 tst Xoct. 
 
 XIV, 
 Hisr. David ; before 
 
 and after briiifjing 
 
 the Ark to Zion. 
 
 {Ccmf. Ps. 53. 1 
 Litufx. S. g. S- 
 
 Sunday Mattins, 
 
 1st Noct. B.V.M. 
 
 Compline. 
 a Cafitff. I Sam. 25. 
 
 25- Ps. 53. I. 
 
 Disperdat DoiiiNus universa labia dolosa : et 
 linguam magniloquam. 
 
 Qui dixerunt, Linguam nostram magnificabi- 
 mus : labia nostra a nobis sunt ; quis noster 
 dominus est ? 
 
 Propter miseriam inopum, et gemitum pauper- 
 um : nunc exsurgam, dicit Dominus. 
 
 Ponam in salutari : fiducialiter agam in eo. 
 
 Eloquia Domini, eloquia casta ; argentum igne 
 examinatum : probatum terrre, purgatum septu- 
 plum. 
 
 Tu, Domine, servabis nos, et custodies nos : 
 a geueratione hac in ceternum. 
 
 In circuitu impii ambulant : secundum altitu- 
 dinem tuam multiplicasti filios hominum. 
 
 PSALMUS XXL 
 
 "TTSQUEQUO, Dominu, oblivisceris me in 
 ^ finem? usquequo avertis faciem Tuam a 
 me? 
 
 Quamdiu ponam consilia in anima mea ? dolo- 
 rem in corde meo per diem ? 
 
 Usquequo exaltabitur inimicus mens super me? 
 respice, et exaudi me, Domine Deus meus. 
 
 Illumiua oculos meos ne unquam obdormiam 
 in morte : nequando dicat inimicus meus, Prse- 
 valui adversus eum. 
 
 Qui tribulant me exsultabunt si motus fuero : 
 ego autem in misericordia Tua speravi. 
 
 Exsultabit cor meum in salutari Tuo ; cantabo 
 Domino qui bona tribuit mihi : et psallam Nomini 
 Domini Altissimi. 
 
 PSALMUS XIII. 
 "T^TXIT insipiens in corde suo : Non est Deus. 
 
 and fled. With rare exceptions those who accepted Him and 
 His mission were but a "little flock," and while tlie whole 
 nation of the Jews desired a temporal Sovereign who should 
 re-establish their national independence, there were but few 
 who faithfully "waited for the Redemption of Israel" by a 
 spiritual Saviour. 
 
 The details of the Psalm have a special application to the 
 life of the Son of David. The three principal sects of the 
 Jews, the Pharisees, Sadducees, and Heroilians, tempted 
 Him with flattering words, and endeavoured by dissembling 
 to entice Him into some declaration which they could use 
 against Him in their courts of law. But the words of the 
 Lord were ever pure words ; the very officer sent to take 
 Him said, "Never man spake like this Man ;" and so com- 
 pletely did He convict the tempters out of their own mouth, 
 that at last "no man durst ask Him any more questions." 
 They endeavoured to prevail with their tongue, but the 
 Lord rooted out all deceitful lips by the Omniscient search- 
 ing of that Wonl which is as a two-edged sword. 
 
 It may be observed that the " deep sighing of the Poor" is 
 here brought into close association with the evil use of the 
 tongue ; while in the Gospel it is recorded of our Lord that 
 He looked up to heaven, and sighed when He was about to give 
 the faculty of speech to one who had been always deaf and 
 dumb. Doubtless He sighed, knowing that He gave that 
 faculty subject to the man's freewill, and therefore subject 
 to its use for evil as well as good. 
 
 PSALM XIH. 
 
 The voice of the mystical Body of Christ is here heard, 
 with greater distinctness than in the preceding Psalm, 
 expressing the longing of the Bride for the return of the 
 Bridegroom. "The Spirit and the Bride say. Come." In 
 the first two verses the cry of "the souls under the altar" is 
 four times repeated ; but in sucli a manner as to remind the 
 individual Christi.an that it is sin which causes the hiding of 
 God's face from His children ; and that even when the Holy 
 One Himself took such words as these upon His lips, it was 
 because He was made sin for xis, and in His own smitten and 
 afflicted person representetl a w hole world of sinners. 
 
 Like most Psalms of this mournful character, the 13th 
 divides into three portions which illustrate the transition of 
 our Lord from a state of suflering and jiersecution, through 
 the humili.ation of death, to the triumph of resurrection. 
 The experience of the Lord in the flesh was the experience of 
 His mystical Body, and is also the experience of each of His 
 members : tlie Lord and His Church in their contest with the 
 world, the particular Christian in his conflict with sin. It 
 seems frequently as if the enemy were about to be able to 
 say, ' ' I have prevailed ; " as if He that should have redeemed 
 Israel had proved unable to do so, as if the Church could 
 never overcome and counteract the work of Satan, as if the 
 Christian soul was ever being cast down by the force of 
 temptation. But as the darkness passed away from the
 
 3rd Day. [Ps. 15.] 
 
 Cf)e Ipsalms. 
 
 511 
 
 2 "They are corrupt, and become abominable in 
 their doing : there is none that doeth good, no, 
 not one. 
 
 3 *The Lord looked down from heaven upon 
 the children of men : to see if there were any 
 that would understand, and seek after God. 
 
 4 'But they are all gone out of the way, they 
 are altogether become abominable : there is none 
 that doeth good, no, not one. 
 
 ''5 'Their throat is an open sepulchre, tvith their 
 tongues have they deceived : tlie poison of asps is 
 under their lips. 
 
 6 -^ Their mouth is full of ctirsing, and bitter- 
 ness ; their feet are stvift to shed blood. 
 
 7 ''Destruction and unhappiness is in their ways, 
 and the ivay of peace have they not knoivn : there 
 is no fear of God before their eyes. 
 
 8 *Have they no knowledge, that they are all 
 such workers of mischief : eating up my people 
 as it were bread, and call not upon the Lord? 
 
 9 'There were they brought in great fear, even 
 where no fear was : for God is in the generation 
 of the righteous. 
 
 10 As for you, ye have made a mock at the 
 counsel of the poor : because he putteth his trust 
 in the Lord. 
 
 11 *Who shaU give salvation unto Israel out of 
 Sion '? When the Lord turneth the captivity of 
 His people : 'then shall Jacob rejoice, and Israel 
 shall be glad. 
 
 Day 3. MORNING PRAYER. 
 THE XV. PSALM. 
 Domiue, quis habitabit ? 
 
 IORD, who shall dwell in Thy tabernacle : or 
 ■^ who shall rest upon Thy holy hill ? 
 
 2 Even he, that leadeth an uncorrupt life : and 
 doeth the thing which is right, and speaketh the 
 truth from his heart. 
 
 3 '"He that hath used no deceit in his tongue, 
 nor done evil to his neighbour : and hath not 
 slandered his neighbour. 
 
 a Ps. 53. s. R( 
 3. 10. 
 
 * Ps. S3. 3. Rom. 
 
 c Ps. S3. 4. Rom. 3. 
 
 rf 5-7. These tliree 
 verses are not in 
 the Hebrew, and 
 only in a few copies 
 of the LX.X. St. 
 Paul quotes them 
 from other Psalms, 
 and this has led to 
 their insertion as 
 part of this, which 
 he has previously 
 quoted. 
 
 ^ Rom. 3. 13. 
 
 yRom. 3. t4. 15. 
 
 £ Rom. 3. 16-18. 
 
 /r Ps. 53. 5- 
 
 I Ps. 53. 6. 
 
 i Ps. 53- 7. 
 
 I Ps. 33. 8. 
 
 XV. 
 
 Nisf. David : after 
 iTinging the Ark 
 to Zion. 
 
 Liturg: Ascension 
 Day Matlms. S. 
 B. |ij. Sunday. 
 Faster Eve. ist 
 Noct. St. Michael, 
 Many Martyrs, 2ntl 
 Noct. Martyrs, 
 Confessors, 3rd 
 
 Noct. 
 
 rn Canifi. Isa. S3. 9. 
 I Pet. 2. 22. 
 
 Corrupti sunt, et abomuubiles facti sunt in 
 studiis suis : non est qui faciat bonum, non est 
 usque ad unum. 
 
 DoMiNUs de coelo prospexit super filios homi- 
 num : ut videat si est intelligens, aut requireus 
 Deum. 
 
 Omnes declinaverunt ; simul inutiles facti 
 sunt : non est qui faciat bonum, non est usque 
 ad unum. 
 
 Sepulchrum patens est guttur eorum; Unguis 
 suis dolose agebant : venenum aspidum sub labiis 
 eorum. 
 
 Quorum os maledictione et amaritudine plenum 
 est : veloces pedes eorum ad efFundendum san- 
 guinem. 
 
 Contritio et infelicitas in viis eorum, et viam 
 pacis non cognoverunt : non est timor Dei ante 
 oculos eorum. 
 
 Nonne cognoscent omnes qui operantur iniqui- 
 tatem : qui devorant plebem meam sicut escam 
 panis? 
 
 Deum non invocaverunt : illic trepidaverunt 
 timore, ubi non erat timor. 
 
 Quoniam Dominus in generatione justa est : 
 consilium inopis confudistis, quoniam Dominus 
 spes ejus est. 
 
 Quis dabit ex Sion salutare Israel ? cum aver- 
 terit DoJiiNUs captivitatem plebis Suae, exultabit 
 Jacob, et lietabitur Israel. 
 
 PSALMUS XIV. 
 
 DOMINE, quis habitabit in tabernaculo Tuo 1 
 aut quis requiescet in monte sancto Tuo 1 
 Qui ingreditur sine macula : et operatur 
 justitiam. 
 
 Qui loquitur veritatem in corde suo : qui non 
 egit dolum in lingua sua. 
 
 Nee fecit proximo suo malum : et opprobrium 
 non accepit adversus proximos suos. 
 
 Cross at the ninth liour, and the Father's countenance was 
 again unveiled to the eyes of the Crucified, as the age of per- 
 secution and depression passed away from tlie Church, so 
 Christ turns and looks upon the sinner whose trust is in His 
 mercy, and the daily prayer, " Lighten our darkness," is a 
 continual memorial before God of the need, and before man 
 uf the power, of the Divine Presence. 
 
 PSALM XIV. 
 
 There is little absolute Atheism in the world, God having 
 so fully revealed Himself that the inner light of conscience 
 and the outer light of nature's evidences bear universal and 
 overpowering testimony to His existence. [Rom. i. 20,] But 
 there is much of the more subtle Atheism of which the .Jews 
 were guilty, that denial of the Godhead of our Lord Jesus 
 which underlies every system of religion that diverges from 
 that of the Catholic Church. 
 
 This Psalm is a prophecy of that awful time when this 
 denial of Christ will have become all but universal, through 
 the acceptance by the world of the kingdom of Antichrist. 
 Such denial may not be entirely open and avowed, for the 
 Psalm says the fool h.ath "said in his heart," not with his 
 lips, There is no God. As the system of Mahomet gives a 
 subordinate position of honour to Christ, not denying Him 
 altogether, so that of the final Antichrist will probably ]iro- 
 fess some specious resjiect for Him, acknowledging Him as 
 worthy of great reverence while utterly refusing to acknow- 
 
 ledge Him as worthy of the worship due to the Supreme ; 
 saying with Pilate, " Ecce Homo," but not with the prophet, 
 " Heboid your God." 
 
 The terrible words of this Psalm open out to us God's 
 view of such Antichristianism, " The Lord looked down from 
 heaven." They shew us that no compromise of moral good- 
 ness and unbelief is known to Him, but that he who says in 
 his heart there is no God, — none in heaven, none in Christ, 
 — is to the eye of the All-righteous .and Omniscient "corrupt 
 .and abominable." All gradations of Atheism are thus associ- 
 ated more or less with a corrupted life. 
 
 PSALM XV. 
 
 In this, as in the 1st, Psalm there is an obvious application 
 to Christ as the perfect ideal of the human n.ature personified : 
 and this application is certified to us by the Church in the 
 selection of it for an Ascension D.ay Psulm. The sense of it 
 is fi.\ed by the third verse, which is all but verbally identical 
 with the two passages marked against it in the central column, 
 the one a directly pro|ihctical, the other a directly historical, 
 reference to the Messiah. Of Him alone, dwelling among 
 men for a generation in the tabernacle of the flesh [(aK-^voKrcf 
 iv riixtv. .John i, 14], can it be said without any reservation 
 that This was One Who led an uncorrupt life; of Him alone 
 that no "guile was found in His mouth ; " of Him alone th.at 
 He was wholly "meek and lowly of heart," In the fifth 
 verse there is also a prophecy of the fulfilment by the Son of
 
 512 
 
 Cbe Ipsalms. 
 
 3rd Day. [Ps. 16.] 
 
 4 He that settetli not by himself, but is lowly 
 in his own eyes : and maketli much of them that 
 fear the Loed. 
 
 5 He that sweareth unto his neighbour, and 
 disappointeth him not : though it were to his own 
 hindrance. 
 
 6 "He that hath not given his money upon 
 usury : nor taken reward against the innocent. 
 
 7 Whoso doeth these things : shall never fall. 
 
 THE XVI. PSALM. 
 Conserva me, Domine. 
 
 PRESERVE me, O God : for in Thee have I 
 put my trust. 
 
 2 O my soul, thou hast said unto the Lord : 
 Thou art my God, my goods are nothing unto 
 Thee. 
 
 3 All my delight is upon the saints that are 
 in the earth : and upon such as excel in virtue. 
 
 4 But they that run after another god : shall 
 have great trouble. 
 
 5 Their drink-offerings of blood will I not 
 offer : neither make mention of their names 
 within my lips. 
 
 6 The Lord Himself is the portion of mine 
 inheritance, and of my cup : Thou shalt maintain 
 my lot. 
 
 7 The lot is fallen unto me in a fair ground : 
 yea, I have a goodly heritage. 
 
 8 I will thank the Lord for giving me warn- 
 ing : my reins also chasten me in the night- 
 season. 
 
 9 *I have set God always before me : for He 
 is on my right hand, therefore I shall not fall. 
 
 10 'Wherefore my heart was glad, and my 
 glory rejoiced : my flesh also shall rest in hope. 
 
 a Contp. 
 35-37- 
 
 Lev. 25. 
 
 XVI. 
 
 Hiit. David: after 
 Dqce's slaughter of 
 tlie priests, [i Sam. 
 
 LUurs- S. S. IB. 
 
 Sun.lay. ^t.^^tyrs. 
 
 Mattins. 2nd Noct. 
 
 Haster Eve. Corp. 
 
 Chr.. ist Noct. 
 Meisiattic Ps. 2. 
 
 1 1 For why ? Thou shalt not leave my soul in h Acts =. 37 ; 13. 33. 
 hell : neither shalt Thou suffer Thy Holy On 
 to see corruption. 
 
 12 'Thou shalt shew me the path of life; in ^ Acts 2. as 
 Thy presence is the fulness of joy : and at Thy 
 right hand there is pleasure for evermore. 
 
 b Acts 2 25. 
 
 Ad nihUum deductus est in conspectu ejus 
 malignus : timentes autem Dominum glorificat : 
 
 Qui jurat proximo ,suo, et non decipit : qui 
 pecuniam suam non dedit ad usuram, et munera 
 super innocentem non accepit. 
 
 Qui facit hfec : non movebitur in seteraum. 
 
 PSALMUS XV. 
 
 CONSERVA me, Domine, quoniam speravi in 
 Te : dixi Domino, Deus mens es Tu, quo- 
 niam bonorum meorum non eses. 
 
 Sanctis qui sunt in terra ejus : mirificavit omnes 
 voluntates meas in eis. 
 
 Multiplicataj sunt infirmitates eorum : postea 
 acceleraverunt. 
 
 Non congregabo conventicula eorum de san- 
 guinibus : nee memor ero nominum eorum per 
 labia mea. 
 
 DoMiNUS pars haereditatis mese, et calicis mei : 
 Tu es qui restitues hiereditatem meam mihi. 
 
 Funes ceciderunt mihi in praiclaris : etenim 
 hareditas mea proeclara est mihi. 
 
 Benedicam Dominum, Qui tribuit mihi intel- 
 lectum : insuper et usque ad noctem increpuerunt 
 me renes mei. 
 
 Providebam Dominum in conspectu meo semper : 
 quoniam a dextris est mihi ne commovear. 
 
 Propter hoc lajtatum est cor meum, et exsulta- 
 vit lingua mea : insuper et caro mea requiescet in 
 spe. 
 
 Quoniam non derelinques animam meam in 
 inferno : nee dabis sanctum Tuum videre corrup- 
 tionem. 
 
 Notas mihi fecisti vias vita; : adimplebis me 
 laetitia cum vultu Tuo ; delectationes in dextera 
 Tua usque in finem. 
 
 God of His purpose and promise to redeem mankind, even 
 though that fultilment entailed the taking upon Him tlie 
 form of a servant, and suti'ering death upon the cross. He 
 was the Good Samaritan taking care of His neiglibour, and 
 bestowing on him the sacraments of life, to be bought without 
 money and without price. 
 
 But the "tabernacle " of Christ's human Body calls also to 
 mind the temple of His mystical Body, and hence the plain 
 nioral application of the Psalm becomes intensified into a rule 
 of life for Christians as members of Him " Who did no sin." 
 \Comp. Ascension D.ay Collect.] 
 
 PSALM XVI. 
 
 The first words spoken by St. Peter after Christ had given 
 him to understand what was written in the Psalms concern- 
 ing Him, and when inspired by the Holy Ghost at Pentecost, 
 gave the proper interpretation of this Psalm, shewing that it 
 was spoken, prophetically, in the person of Christ, and not 
 of David, to whom the latter portion could have no real 
 application. The same interpretation of the Psalm was also 
 given by St. Paul in his first public ministration after the 
 Holy Ghost had said, "Separate me Barnabas and Saul for 
 the work whereuuto I have called them." Although, there- 
 fore, the former half of the Psalm may be accommodated to 
 the Church and to individual members of it, the primary 
 interpretation of the whole must be undei'stood to be of 
 Christ Himself. Its use on Kaster Eve by the ancient Church 
 
 of England shews also that this interpretation was adopted 
 by it in the commemoration of our Lord's Rest and Resurrec- 
 tion. 
 
 The fii'st part of the Psalm appears to refer to the offering 
 which Christ made for an atonement between God and man. 
 God needed not even the "goods" of this sacrifice, for He is 
 perfect in Himself even without the salvation of mankind. 
 But Christ's delight was in those whom Ho was saving by 
 His Sacrifice ; and as He had come to do His Father's will, 
 so would He magnify His will in them, that God's will 
 might be done on earth as it is in heaven. For them Christ 
 will be a continual Intercessor, but the offerings of those who 
 run after another god wiU not be united to His perpetual 
 Intercession, will be no re-presentation of His Sacrifice. 
 
 In association with the sixth verse we cannot fail to 
 remember, first, the Cup of our Lord's sufferings ; and, 
 secondly, the Cup of the New Testament in His Blood. 
 
 PSALM xvn. 
 
 There are words in this Psalm which can only be used in 
 their complete sense of the Son of Man. Of Him Pilate said, 
 " I have found no fault in Him : " his wife, "This just Per- 
 son ; " the tliief on the cross, " This Man hath done nothing 
 amiss ; " the centurion, " Certainly this was a righteous Man ; " 
 and His disciple and comp.inion, St. Peter, that He "did no 
 sin, neither was guile found in His mouth." Of no other 
 man, however holy, could it be truly said, "Thou shalt find
 
 3rd Day. [Ps. 17.] 
 
 Cfje Ipsalms. 
 
 513 
 
 THE XVII. PSALM. 
 Exaudi, Domine. 
 
 HEAE the right, O Loed, consider my com- 
 plaint : and hearken unto my prayer, that 
 goeth not out of feigned lips. 
 
 2 Let my sentence come forth from Thy pre- 
 sence : and let Thine eyes look upon the thing 
 that is equal. 
 
 3 Thou hast proved and visited mine heart in 
 the night-season ; Thou hast tried me, and shalt 
 find no wickedness in me : for I am utterly pur- 
 posed, that my mouth shall not offend. 
 
 4 Because of men's works, that are done against 
 the words of Thy lips : I have kept me from the 
 ways of the destroyer. 
 
 5 hold Thou up my goings in Thy paths : 
 that my footsteps slip not. 
 
 6 I have called upon Thee, O God, for Thou 
 shalt hear me : incline Thine ear to me, and 
 hearken unto my words. 
 
 7 Shew Thy marvellous loving-kindness, Thou 
 that art the Saviour of them which put their trust 
 in Thee : from such as resist Thy right hand. 
 
 8 Keep me as the "apple of an eye : hide me 
 under the shadow of Thy wings. 
 
 9 From the ungodly, that trouble me : mine 
 enemies compass me round about to take away 
 my soul. 
 
 10 They are inclosed in their own fat : and 
 their mouth speaketh proud things. 
 
 1 1 They lie waiting in our way on every side : 
 turning their eyes down to the ground. 
 
 12 Like as a lion that is greedy of his prey : 
 and as it were a lion's whelp, lurking in secret 
 places. 
 
 13 Up, Lord, disappoint him, and cast him 
 down : deliver my soul from the ungodly, which 
 is a sword of Thine. 
 
 14 From the men of Thy hand, O Lord, from 
 the men, I say, and from the evil world : which 
 have their portion in this life, whose bellies Thou 
 fillest with Thy hid treasure. 
 
 15 They have children at their desire : and 
 leave the rest of their substance for their babes. 
 
 16 But as for me, I will behold Thy presence 
 in righteousness : and when 1 awake up after 
 Thy likeness, I shall be satisfied with it. 
 
 XVII. 
 Htst. David; after 
 
 Docg's slaughter of 
 
 the priests, 
 Lilurs:. S. 5. g. 
 
 Sunday Matt:iis, 
 
 and Noct. 
 
 a i.e. The pupil ; but 
 in a wide sense the 
 tender and sensi- 
 tive eyeball. 
 Comp. Deut. 32. 
 
 PSALMU.S XVI. 
 
 EXAUDI Domine justitiam meam : intende 
 deprecationein meam. 
 Auribus percipe orationem meam ; non in labiis 
 dolosis. 
 
 De vultu Tuo judicium meum prodeat : oculi 
 Tui videant agquitates. 
 
 Frobasti cor meum, et visitasti nocte : igne me 
 examinasti, et non est inventa in me iniquitas. 
 
 Ut non loquatur os meum opera hominum : 
 propter verba labiorum Tuorum ego custodivi vias 
 duras. 
 
 Perfice gressus meos in semitis Tuis : ut non 
 moveantur vestigia mea. 
 
 Ego clamavi, quoniam exaudisti me Deus : 
 inclina aurem Tuam mihi, et exaudi verba mea. 
 
 Mirifica misericordias Tuas : Qui salvos facis 
 sperantes in Te. 
 
 A resistentibus dexterae Tu£e custodi me : ut 
 pupillam oculi. 
 
 Sub umbra alarum Tuarum protege me : a facie 
 impiorum qui me afflixerunt. 
 
 Inimici mei animam meam circumdederunt, 
 adipem suum concluserunt : os eorum locutum 
 est superbiam 
 
 Projicientes me nunc circumdederunt me : 
 oculos suos statuerunt decbnare in terrain. 
 
 Susceperunt me sicut leo paratus ad prsedam : 
 et sicut catulus leonis habitans in abditis. 
 
 Exsurge Domine, prasveni eum, et supplanta 
 eum : eripe animam meam ab impio, frameam 
 Tuam ab inimicis manus Tute. 
 
 Domine a paucis de terra divide eos in vita 
 eorum : de absconditia Tuis adimpletus est venter 
 eorum. 
 
 Saturati sunt filiis : et dimiserunt reliquias 
 suas parvulis suis. 
 
 Ego autem in justitia apparebo in conspectui 
 Tuo : satiabor cum apparuerit gloria Tua. 
 
 no wickedness in me ; " and as tlie whole Psalm is compactly 
 connected together, we must conclude that it is all written of 
 Him respecting Whom alone these words can be written. 
 
 The frequent references to our Lord's Passion which occur 
 in the Psalms are in exact keeping with His conversation 
 while on earth, and with the character of that perpetual 
 Memorial of His Death which He instituted as the Keystone 
 of the New Temple, and the guide to the Church's religious 
 liabits. With His disciples He continually discoursed about 
 His coming Passion; to the multitude He also spoke of His 
 " lifting up ; " and when Moses and Elias came to Him from 
 the unseen world, they talked with Him concerninf; His 
 decease that He should accomplish at .Teru.'salem. >for is 
 this to bo wondered at, when it is considered that the De.ath 
 of Christ was the central point of all the wtjrld's spiritual 
 history, that to which the ages preceding looked forward, 
 that to which all following ages look back. 
 
 Of the l^ord's atoning work, therefore, the Church is 
 inspired to sing more than of any other theme, and Psalm 
 after Psalm is occupied with references to it ; references once 
 prophetic, now historical, but one continuous present to the 
 Holy Ghost Who inspired them. 
 
 The Psalm may be taken in detail as a prayer of the holy 
 Jesus when He was going from (iethseniane to the High 
 Priest's house, to the hall of Pilate, and to Calvary. The 
 Piighteous One condemned by unjust human judges appeals 
 to the Divine and unerring Judge for declaration of His 
 innocence ; and it may be that the words of Piliite and others 
 were au answer to this prayer. The world says, "Let Him 
 be crucified ; " but God has already said, " This is My Beloved 
 Son, in Whom I am well pleased," and even unrighteous judges 
 cannot gainsay tlte Divine sentence. Even the accusation, 
 " This is the King of the Jews," was turned into truth against 
 the will of Pilate and the chief priests, so th.at the former was 
 obliged to say, " Wliat I have written, I h.ave written.'' 
 
 In the concluding verses there is .a contrast between the 
 inheritance of this world, and that of Christ's spiritual King- 
 dom. The natural cry was, "Who phall drcl.-iro His genera- 
 tion, for He is cut oil from the land of the living?" for He 
 seemed to die and to le.ave neither children nor substance. 
 But "Ho beheld of the tr.avail of His soul and was satisfied," 
 for He beheld to utmost ages the reign of His glorious King- 
 dom, and that of Himself the whole family in heaven and in 
 earth should be named. 
 
 :.'K
 
 514 
 
 C&e Psalms. 
 
 3rd Day. [Ps. 18.] 
 
 Day 3. EVENING PRAYER. 
 THE XYIII. PSALM. 
 Diligam Te, Doniine. 
 
 I WILL love Thee, Lord, my Strengtli ; the 
 Lord is my stony Eock, and my Defence ; 
 my Saviour, my God, and my Might, in Whom 
 I will trust, my Buckler, the Horn also of ray 
 salvation, and my Kefuge. 
 
 2 I will call upon the Lord, Which is worthy 
 to be praised : so shall I be safe from mine 
 enemies. 
 
 3 The "sorrows of death compassed me : and 
 the overflowings of ungodliness made me afraid. 
 
 4 The pains of hell came about me : the snares 
 of death overtook me. 
 
 5 In my trouble I will call upon the Lord : 
 and complain unto my God. 
 
 G *So shall He hear my voice out of His holy 
 temple : and my complaint shall . come before 
 Him, it .shall 'enter into His ears. 
 
 7 The earth trembled and cjuaked : the very 
 foundations also of the hills shook, and were 
 removed, because He was wroth. 
 
 8 There went a smoke out in His presence : 
 and a consuming fire out of His mouth, so that 
 coals were kindled at it. 
 
 9 He bowed the heavens also, and came down : 
 and it was dark under His feet. 
 
 10 He rode upon the cherubims, and did fly : 
 He came flying upon the wings of the ''wind. 
 
 11 He made darkness His secret place : His 
 pavilion round about Him with dark water, and 
 thick clouds to cover Him. 
 
 12 At the brightness of His presence His 
 clouds removed : hail-stones, and coals of fire. 
 
 13 The Lord also thundered out of heaven, 
 and the Highest gave His thunder : hail-stones, 
 and coals of fire. 
 
 14 He sent out His arrows, and scattered 
 them : He cast forth lightnings, and destroyed 
 them. 
 
 15 The springs of waters were seen, and the 
 foundations of the round world were discovered 
 at Thy chiding, Lord : at the blasting of the 
 breath of Thy displeasure. 
 
 16 He shall send down from on high to fetch 
 me : and shall take me out of many waters. 
 
 17 He shall deliver me from my strongest 
 
 Hist. David ; the 
 end of his wars. 
 [2 Sam. 21.] 
 Lirurg. &. g. 'U. 
 Sund.iy Mauins, 
 2iid Noct. 
 
 a cords [Heb.J. 
 
 * Hel). 5. ^. Mark 
 
 IS. 38. 
 
 c At. "enter cz'cn 
 
 d See Afiftot. Bible, 
 i. 408, ii. 935. 
 
 PSALMUS XVII. 
 
 DILIGAM Te Domine fortitudo mea : Do- 
 minus firmamentum meum, et refugium 
 meum, et liberator mens. 
 
 Deus mens adjutor mens : et sperabo in Eum. 
 Protector meus, et cornu salutis mea; : et sus- 
 ceptor meus. 
 
 Laudans invocabo Dominum : et ab inimicis 
 meis salvus ero. 
 
 Circumdederunt me dolores mortis : et torrentes 
 iniquitatis conturbaverunt me. 
 
 Dolores inferui circumdederunt me : praeoccu- 
 paverunt me laquei mortis. 
 
 In tribulatione mea invocavi Dominum : et ad 
 Deum meum clamavi : 
 
 Et exaudivit de templo sancto Suo vocem 
 meam : et clamor meus in conspectu Ejus introivit 
 in aures Ejus. 
 
 Commota est et contremuit terra : fundamenta 
 montium conturbata sunt, et commota sunt, quo- 
 niam iratus est Eis. 
 
 Ascendit fumus in ira Ejus, et ignis a facie 
 Ejus exarsit : carbones succensi sunt ab eo. 
 
 Inclinavit ccelos, et descendit : et caligo sub 
 pedibus Ejus. 
 
 Et ascendit super Cherubin, et volavit : vola- 
 vit super pennas ventorum. 
 
 Et posuit tenebras latibulum Suum, in circuitu 
 Ejus : tabernaculum Ejus, tenebrosa aqua in 
 nubibus aeris. 
 
 Prse fulgore in conspectu Ejus nubes transie- 
 runt : grando et carbones ignis. 
 
 Et intonuit de ccelo Dominus, et Altissimus 
 dedit vocem Suam : grando et carbones ignis. 
 
 Et misit sagittas Suas, et dissipavit eos : ful- 
 gura multiplicavit, et conturbavit eos. 
 
 Et apparuerunt fontes aquarum : et revelata 
 sunt fundamenta orbis terrarum. 
 
 Ab increpatione Tua, Domine : ab inspiratione 
 spiritus irte Tuse. 
 
 Misit de summo, et accepit me : et assumpsit 
 me de aquis multis. 
 
 Eripuit me de inimicis meis fortissimis, et ab 
 
 PSALM xvni. 
 
 This triumphal hymn is found also in the twenty-second 
 chapter of the Second Book of Samuel, where it is described 
 as the song which David spake " in the day when the Lord 
 delivered him out of the hand of all his enemies, and out 
 of the hand of Saul." But, as in all the songs of "the man 
 who was raised up on high, the anointed of the God of Jacob, 
 and the sweet Psalmist of Israel, the Spirit of the Lord spake 
 by him, and His word was in his tongue," and a far higher 
 and deeper meaning is evident than can belong to David him- 
 self, or to any circumstances of sorrow or victory in which lie 
 was ever placed. The sorrows are too deep for any but the 
 Man of Sorrows, the triumph too exultant for any but "the 
 Root of Jesse, and He that shall rise to reign over the 
 Gentiles." [Rom. xv. 12.] 
 
 Passing by, then, the historical application of this Psalm 
 of victory to the person of David, we may trace out its pro- 
 phetic and mystical application to the Person of Christ. The 
 opening words of it are an indication that the Son of Man is 
 
 speaking in His human nature, and speaking of the Divine 
 Nature Which is its Strength, its Rock of ages, its Defence, 
 its Saviour, its God, its Buckler, the Horn also of its Salva- 
 tion, and its Refuge. And as Christ tlius looks upward from 
 the depths of His humiliation to His Divine Kature in its 
 glory, so the Church may look to Christ and say all these 
 words of Him, the Rock upon wliich she is so founded, that 
 the gates of hell cannot prevail against her. 
 
 After this opening ascription of praise the Psalm descends 
 into the deeps of the Passion ; in which the sorrows of death 
 encompassed the body of the Crucified, and the overflowings 
 of that ungodliness which He bore in His soul when He was 
 made sin for us, caused Him to cry out in His trouble as if 
 in fear, "My God, My God, why hast Thou forsaken Me?" 
 In what manner the bitter pain of this trouble was assuaged 
 we know not, but that some immediate evidence was given 
 of His voice haWng reached from the cross to God's holy 
 temple is shewn by the peaceful contrast of the words in 
 which Christ commended His soul to His Father. Nor may 
 it be forgotten that the prevailing power of the great Sacri-
 
 Srd Day. [Ps. 18. 
 
 Cf)C PsalmiSf. 
 
 515 
 
 enemy, and from them which hate mc : for they 
 are too mighty for me. 
 
 18 "They prevented me in the day of my 
 trouble : but the Lord was my Upholder. 
 
 19 Ho brought me forth also into a place of 
 liberty : He brought me forth, even because He 
 had a favour unto me. 
 
 20 The LoKD shall reward me after my right- 
 eous dealing : according to the cleanness of my 
 hands shall He recompense me. 
 
 21 Because I have kept the ways of the Lord : 
 and have not forsaken my Goo, as the wicked 
 doth. 
 
 22 For I have an eye unto all His laws : and 
 will not cast out His commandments from me. 
 
 23 I was also nncorrupt before Him : and 
 'eschewed mine own wickednes.s. 
 
 24 Therefore shall the Lord reward me after 
 my righteous dealing : and according unto the 
 cleanness of my hands in His eye-sight. 
 
 25 With the holy Thou shalt be holy : and 
 with a perfect man Thou shalt be perfect. 
 
 26 With the clean Thou shalt be clean : and 
 with the froward Thou shalt learn frowardness. 
 
 27 For Thou shalt save the people that are in 
 adversity : and shalt bring down the high looks 
 of the proud. 
 
 28 Thou also shalt light my candle : the Lord 
 my God shall make my darkness to be light. 
 
 29 For in Thee I shall discomfit an host of 
 men : and with the help of my God I shall leap 
 over the wall. 
 
 30 The way of God is an undefiled way : the 
 word of the Lord also is tried in the tire ; He is 
 the Defender of all them that put their trust in 
 Him. 
 
 31 For who is God, but the Lord : or who 
 hath any strength, except our God 1 
 
 32 It is God, that girdeth me with strength 
 of war : and maketh my way perfect. 
 
 33 He maketh my feet like harts' feet : and 
 setteth me up on high. 
 
 34 Ho teacheth mine hands to fight : and 
 mine arms shall break even a bow of steel. 
 
 35 Thou hast given me the defence of Thy 
 salvation : Thy right hand also shall hold me up, 
 and Thy loving correction shall make me great. 
 
 3G Thou shalt make room enough under me 
 for to go : that my footsteps shall not slide. 
 
 n i.e. They went be- 
 frtre mc, in the sense 
 of hindering by an- 
 ticipation. 
 
 his qui oderunt me : quoniam confortati sunt 
 super me. 
 
 Prsevenerunt me in die aSlictionis meae : et 
 factus est Dominus protector mens. 
 
 Et eduxit me in latitudinem : salvum me fecit, 
 quoniam voluit me. 
 
 Et retribuet mihi Dominus secundum justitiam 
 meam : et secundum puritatem manuum mearum 
 retribuet mihi. 
 
 Quia custodivi vias Domini : nee impie gessi 
 a Deo meo. 
 
 Quoniam omnia judicia Ejus in conspectu meo : 
 et justitias Ejus non repuli a me. 
 
 Et ero immaculatus cum Eo : et observabo me 
 ab iniquitate mea. 
 
 Et retribuet mihi Dominus secundum justitiam 
 meam : et secundum puritatem manuum mearum 
 in conspectu oculorum Ejus. 
 
 Cum sancto sanctus eris : et cum viro inuoceute 
 innocens eris : 
 
 Et cum electo electus eris : et cum perverso 
 perverteris. 
 
 Quoniam Tu populum humilem salvum facies : 
 et oculos superborum humiliabis. 
 
 Quoniam Tu illuminas lucernam meam, Do- 
 mine : Deus mens, illuniina tenebras meas. 
 
 Quoniam in Te eripiar a tentatione : et in Deo 
 meo transgrediar murum. 
 
 Deus mens impoUuta via Ejus : eloquia Do- 
 mini igne examinata ; protector est omnium sper- 
 antium in Se. 
 
 Quoniam quis Deus prseter Dominum : aut 
 quis Deus prseter Deum nostrum ? 
 
 Deus Qui prajcinxit me virtute : et posuit 
 immaculatam viam meam. 
 
 Qui perfecit pedes meos tanquam cervorum : et 
 fjuper excelsa statuens me. 
 
 Qui docet manus meas ad prtelium : et posuisti 
 ut arcum .ereum brachia mea. , 
 
 Et dedisti mihi protectionem salutis Tuse : et 
 dextera Tua suscepit me : 
 
 Et disciplina Tua correxit me in finem : et dis- 
 ciplina Tua, ipsa me docobit. 
 
 Dilatasti gressus meos subtus me : et non sunt 
 infirmata vestigia mea. 
 
 fice was heard for all mankind when the answer of (!od went 
 forth from the Holy of Holies by the miraculous rending of 
 the veil from the top to the bottom. 
 
 From the seventh verse forward there is a reference to the 
 foundation of the old dispensation on Sinai as a type of that 
 breaking up of all old foundations whicli ensued when all things 
 were made new in the Church of Christ. For the literal 
 earthquake at the crucifixion was the precursor of that "Yet 
 once more I shake not the earth only, but also heaven " 
 [Heb. xii. '2(i], by which the " kingdom tliat cannot be moved " 
 was to be established : even as the latter is a precursor 
 of that Second Advent in which all things will be dissolved 
 to the end that they may be rumoulded into a new heaven 
 and a new earth. In this imagery all the means by which 
 (iod has brought salvation and peace out of turmoil and 
 destruction are referred to ; and hence the foundations of the 
 world being discovered through the springs of waters pre- 
 figure the regeneration of the world by water as the former 
 verses )iad spoken of its regeneration by tire ; both tjpical of 
 the great work of its new birth by the miracle of the Incarna- 
 
 tion. Thus the Psalm throughout may be interpreted of 
 Christ. 
 
 And thus we are also guided to the sense in which this 
 Psalm is the voice of the Church, because it is the voice of 
 her Head. St. Paul spe.aks often of the fellowship which the 
 members of Christ have in His sufferings ; and even of filling 
 "up that which is behind of the afilictions of Christ " in his 
 own flesh. [Col. i. "Jt.] So there is scarcely .any verse of 
 this Psalm which may not be sung as the words of the 
 mystical liody of our Lord, whether they are words of sorrow 
 or of victory. The key to such an use of it is to be found in 
 the words of the prophet: "O thou afllictcd, tossed with 
 tempest, aiul not comforted, behold, I will Lay thy stones 
 with f.air coloui's, and Lay thy foundations with s-apjihires. 
 And I will make thy windows of agates, aiul thy gates of 
 carbuncles, and all thy borders of ple.a.sant stones. And all 
 thy children shall be taught of the Lord ; and great shall be 
 the peace of thy chihlren. In righteousness sh.alt thou be 
 established." [Isa. liv. 11-14.] For the prosperity which 
 God giveth unto the King Whom He hath set in Hia holy
 
 5i6 
 
 Cf)c Psalms. 
 
 4th Day Ps. 19.] 
 
 37 I will follow upon mine enemies, and over- 
 take them : neither will I turn again till I have 
 destroyed them. 
 
 38 I will smite them, that they shall not be 
 able to stand : but fall under my feet. 
 
 39 Thou hast girded me with strength unto 
 the battle : Thou shalt throw down mine enemies 
 under me. 
 
 40 Thou hast made mine enemies also to turn 
 their backs upon me : and I shall destroy them 
 that hate me. 
 
 41 They shall cry, but there shall be none to 
 help them : yea, even unto the Loed shall they 
 cry, but He shall not hear them. 
 
 42 I will beat them as small as the dust before 
 the wind : I will cast them out as the clay in the 
 streets. 
 
 43 Thou shalt deliver me from the strivings 
 of the people : and Thou shalt make me the head 
 of the heathen. 
 
 44 A people whom I have not known : shall 
 serve me. 
 
 45 As soon as they hear of me they shall obey 
 me : but the "strange children shall dissemble 
 with me. 
 
 46 The strange children shall fail : and be 
 afraid out of their prisons. 
 
 47 The LoKD liveth, and blessed be my strong 
 Helper : and praised be the God of my salvation. 
 
 48 Even the God, that seeth that I be avenged : 
 and subdueth the people unto me. 
 
 49 It is He, that delivereth me from my cruel 
 enemies, and setteth me up above mine adver- 
 saries : Thou shalt rid me from the wicked man. 
 
 50 For this cause will I give thanks unto 
 Thee, O Loed, among the Gentiles : and sing 
 praises unto Thy Name. 
 
 51 Great prosperity giveth He unto His King : 
 and sheweth loving-kindness imto David His 
 Anointed, and unto his seed for evermore. 
 
 Day 4. Morning Prayer. 
 the xix. psalm. 
 
 Cccli euarraut. 
 
 THE he'd.vens declare the glory of God : and 
 the firmament sheweth His liandy-work. 
 2 One day telleth another : and one night 
 certifieth another. 
 
 a if. Alien 
 foreign. 
 
 XIX. 
 
 Hilt. David." Occa- 
 sion unknown. 
 
 Lilurg-. Cliristmas 
 Matlms. S.g.ffi. 
 Sunday Matcins, 
 3rd Noct. Clirist 
 lu.as, Circumci 
 
 sion, Ascensiontide 
 Trinity Sunday 
 Apostles, Ev,ingel 
 ists, All Saints. B. 
 V. M., Virg. and 
 Matr.. tst Noct. 
 St. Michael, and 
 Noct. 
 
 Persequar inimicos meos, et comprehendam 
 illos : et non convertar donee deficiant. 
 
 Confringam illos, nee poterunt stare : cadent 
 subtus pedes meos. 
 
 Et prfficin.xisti me virtute ad bellum : et sup- 
 plantasti insurgentes in me subtus me. 
 
 Et inimicos meos dedisti mihi dorsum : et 
 odientes me disperdidisti. 
 
 Clamaverunt, nee erat qui salvos faceret : ad 
 DoMiNUM, nee esaudivit eos. 
 
 Et comminuam eos ut pulverem ante faciem 
 venti : ut lutum platearum delebo eos. 
 
 Eripies me de contradictionibus populi : con- 
 
 stitues me in caput gentium. 
 
 Populus quern non cognovi servivit mihi : in 
 auditu auris obedivit mihi. 
 
 Filii alieni mentiti sunt mihi : filii alieni 
 inveterati sunt, et claudicaverunt a semitis suis. 
 
 Vivit DoMiNTJS, el benedictus Deus meus : et 
 exaltetur Deus salutis mea?. 
 
 Deus Qui das vindictas mihi, et subdis populos 
 sub me : liberator meus de inimicis meis iracun- 
 dis. 
 
 Et ab insurgentibus in me exaltabis me : a viro 
 iniquo eripies me. 
 
 Propterea confitebor Tibi in nationibus, Do- 
 mine : et Nomini Tuo psalmum dicam. 
 
 Magnificans salutes Regis Ejus, et faciens mise- 
 ricordiam C'hristo Suo David : et semini ejus 
 usque in soeculum. 
 
 psALMUs xvm. 
 
 CCELI enarrant gloriam Dei : et opera manuum 
 Ejus annuntLat firmamentum. 
 Dies diei eructat verbum : et nox nocti indicat 
 scientiam. 
 
 hill of Zion He extends also to "His seed for evermore, " 
 even to that Church of the redeemed of whom the Redeemer 
 says continually, "Behold I and the children whom Thou 
 hast given Me. " 
 
 PSALM XIX. 
 
 The ancient Church of England appears to have regarded 
 this Psalm as one which especially set forth the glory of 
 Christ in the Communion of Saints : and by its appropriation 
 to Festivals of the Incarnation, of the Apostles, the holy 
 Angels, and All Saints, to have illustrated the words of St. 
 Paul : " Ye are come unto Mount Sion, and unto the City of 
 the living God, the heavenly Jerusalem, and to an innumer- 
 able company of angels, to the general assembly and church 
 of the Firstborn, which are written in heaven, and to God 
 the Judge of all, and to the spirits of just men made perfect, 
 and to Jesus, the Mediator of the New Covenant. " [Heb. 
 xii. 22-24.] 
 
 The key to this application of the Psalm is given by St. 
 Paul in Rom. x. 18, where he takes the fourth verse as a pro- 
 
 phecy of the foundation of the Church by the Apostles and 
 Evangelists. But it may also be drawn from a comparison of 
 the Psalm with other words of the Holy Ghost and of Christ 
 Himself. 
 
 The central idea of the Psalm is contained in the fifth and 
 sixth verses, the previous portion leading up to these, and 
 that which follows taking its cue from them. In these two 
 verses the mind of tlie Church has always observed a prophecy 
 of "the Sun of Righteousness " which it was declared should 
 "arise with healing in His beams " [Mai. iv. 2]; a prophecy, 
 that is, of Him Who said, "I am the Light of the world" 
 [John viii. 12] ; of Whom St. John wrote that He was the 
 true Light coming into the world to illuminate all men 
 [John i. 9] ; and Who in after years said also of Himself, "I 
 am the Root and the Offspring of David, and the bright and 
 morning Star." [Rev. xxii. 16.] 
 
 The heavens therefore declare the glory of God as a mystical 
 parable of the spiritual world. Christ is the central luminary 
 from Whom flows all the Light, heat, and Life by whicli souls 
 live and the glory of God is promoted. As iu the glorified
 
 4th Day. [Ps. 20.] 
 
 Cbe IPsalms. 
 
 sn 
 
 but 
 
 and 
 
 3 There is neither speech, nor language 
 their voices are heard among them. 
 
 4 Their sound is gone out into all lands 
 their words into the ends of the world. 
 
 5 In them hath He set a tabernacle for the 
 sun : which cometh forth as a bridegroom out of 
 his chamber, and rejoiceth as a giant to run his 
 course. 
 
 6 It goeth forth from the uttermost part of the 
 heaven, and runneth about unto the end of it 
 again : and there is nothing hid from the heat 
 thereof. 
 
 7 The law of the Lord is an undefiled law, 
 converting the soul : the testimony of the Lord 
 js sure, and giveth wisdom unto the simple. 
 
 8 The statutes of the Lord are right, and 
 rejoice the heart : the commandment of the Lord 
 is pure, and giveth light unto the eyes. 
 
 9 The fear of the Lord is clean, and endureth 
 for ever : the judgements of the Lord are true, 
 and righteous altogether. 
 
 10 JMore to be desired are they than gold, yea, 
 than much fine gold : sweeter also than honey, 
 and the honeycomb. 
 
 1 1 Moreover, by them is Thy servant taught : 
 and in keeping of them there is great reward. 
 
 12 Who can tell how oft he offendeth : O 
 cleanse Thou me from ?»y secret faults. 
 
 13 Keep Thy servant also from presumptuous 
 sins, lest they get the dominion over me : so shall 
 I be undefiled, and innocent from the great 
 offence. 
 
 14 Let the words of my mouth, and the medi- 
 tation of my heart : be alway acceptable in Thy 
 sight, 
 
 15 Lord : my Strength, and my Kedeemer. 
 
 THE XX. PSALM. 
 
 Exaudiat te Dominus. 
 
 THE Lord hear thee in the day of trouble : 
 the Name of the God of Jacob defend thee; 
 
 2 Send thee help from the sanctuary : and 
 strengthen thee out of Sion ; 
 
 3 Remember all thy offerings : and accept thy 
 burnt-sacrifice ; 
 
 4 Grant thee thy heart's desire : and fulfil all 
 thy mind. 
 
 X.\'. 
 
 Hist. David. War 
 with Syria, etc. [2 
 Sam. 10. 15-19; 12 
 26.31.] 
 
 Ltturt;. Royal Ac- 
 cession. &. ^.|§. 
 Sund.^y Mattiiis, 
 3rd Noct, Name 
 of Jesus, 1st Noct. 
 
 Non sunt loquelfe, neque sermones : quorum 
 non audiantur voces eorum. 
 
 In omnem terram exivit sonus eorum : et in 
 fines orbis terras verba eorum. 
 
 In sole posuit tabernaculum Suum : et ipse 
 tanquam sponsus procedeus de thalamo suo. 
 
 Exsultavit ut gigas ad currendam viam : a 
 summo coelo egressio ejus : 
 
 Et occursus ejus usque ad summum ejus : nee 
 est qui se abscondat a calore ejus. 
 
 Lex Domini immaculata, couvertens animas : 
 testimonium Domini fidele, sapientiam prsestans 
 parvulis. 
 
 Justitias Domini recta;, Iretificantes corda : prae- 
 ceptum Domini lucidum, illuminans oculos. 
 
 Timor Domini sanctus ; permanet in sasculum 
 sfficuli : judicia Domini vera, justificata in seme- 
 tipsa. 
 
 Desiderabilia super aurum et lapidem pretiosum 
 multum : et dulciora super mel et favum. 
 
 Etenim servus Tuus custodit ea : in custodien- 
 dis illis retributio multa. 
 
 Delicta quis intelligit % ab occultis meis munda 
 me : et ab alienis parce servo Tuo. 
 
 Si mei non fuerint dominati, time immaculatus 
 ero : et emundabor a delicto maximo. 
 
 Et erunt ut complaceant eloc[uia oris mei : et 
 meditatio cordis mei in conspectu Tuo semper. 
 
 DoMiNE, Adjutor mens : et Redemptor meus. 
 
 PSALMUS XIX. 
 
 EXAUDIAT te Dominus in die tribulationis : 
 protegat te Nomen Dei Jacob. 
 Mittat tibi auxiliuui de sancto : et de Sion 
 tueatur te. 
 
 Memor sit omnis sacrificii tui : et holocaustum 
 tuum pingue fiat. ' 
 
 Tribuat tibi secundum cor tuum : et omne 
 consilium tuum confirmet. 
 
 City of God, so in the Church Militant, " the Lamb is the 
 Light thereof," and she beholds His glory, the glory of the 
 only begotten of the Father, full of grace and truth, a glory 
 transfiguring the flesh in which He dwelt [tV/fTji-aKre^ taber- 
 nacled, John i. 14] .among His people. From Him flowed the 
 light of grace .and truth to the Apostles. As He had said of 
 Himself, so He said of them, ' ' Ye are the light of the world : " 
 and, "As the Father hath sent Me, so send I you." And 
 thus " one day telleth another," and the sound of the glorious 
 message of the Incarnation li.as gone out into all lands through 
 the ministration of the Church, so that nothing is hid from 
 the heat of the vivifying Sun of Righteousness. Thus also 
 Christ is in His Church, vivifying all its work and its mem- 
 bers, — " in them hath He set a tabernacle for the Sun : " and 
 again the heavens declare the glory of God when they enable 
 the seer to say, " I heard a great voice out of heaven, siiying. 
 Behold, the tabernacle of God is with men, and He will dwell 
 with them, and they shall be His people, and God Himself 
 shall be with them, and be their God." [Rev. xxi. 3.] 
 
 The latter verses are to be taken as an expansion of the 
 concluding words of the sixth, "there is nothing hid from 
 the heat thereof. " For this all-embracing Light is law, testi- 
 mony, statute, commandment, fear, .and judgement; convert- 
 
 ing, giving wisdom, joy, purity, everlasting life, and perfect 
 righteousness ; a savour of life unto life, or a savour of death 
 uuto death. "The nations of them which are saved shall 
 walk in the light of it." [Rev. xxi. 24.] And to them it 
 shall be a cleansing, purifying Light. Others there will be 
 to whom it will be ,a Light of true and righteous judgement, 
 " scorching them with great heat " [Rev. xvi. 9], and bringing 
 to light all their hidden works of darkness. 
 
 With this Psalm therefore shouhl ever go up a prayer that 
 the work of Christ's Incarnation may go forward more and 
 more in the world at largo and iu every heart, so that He 
 may be the everlasting Light cf us and of all whom He has 
 redeemed. 
 
 PSALM XX. 
 
 The original purpose of this Psalm was doubtless of a 
 similar kind to that for which it has been chosen in modern 
 times as a proper Psalm for the day of the Sovereign's acces- 
 sion to the throne. But in its full meaning it Iooks beyond 
 all earthly sovereigns to Him \\'ho is in the most true and 
 complete sense the Anointed of the Lord. 
 
 And it is to be remarked tli.at the words throughout are 
 an illustration of the manner iu w hich Christ is pleased to
 
 5'8 
 
 Cfje IPsalms. 
 
 4th Day. [Ps. 21.] 
 
 5 We ■will rejoice in tliy salvation, and triumph 
 in the Xanie of the Lokd our God : the Lord 
 perfomi all thy petitions. 
 
 6 Now know I, that the Lokd helpeth His 
 Anointed, and will hear him from His holy 
 heaven ; even with the wholesome strength of 
 Hi3 right hand. 
 
 7 "Some put their trust in chariots, and some 
 in horses : but we will remember the Name of 
 the Lord our God. 
 
 8 They are brought down, and fallen : but we 
 are risen, and stand upright. 
 
 9 Save, Lord, and hear us, O King of heaven : 
 when we call upon Thee. 
 
 THE XXI. PSALM. 
 Domine, in virtute Tua. 
 
 THE King shall rejoice in Thy strength, 
 Lord : exceeding glad shall he be of Thy 
 salvation. 
 
 2 Thou hast given him his heart's desire : and 
 hast not denied him the request of his lips. 
 
 3 For Thou shalt * prevent him with the bless- 
 ings of goodness : and shalt set a crown of pure 
 gold upon his head. 
 
 4 He asked life of Thee, and Thou gavest him 
 a long life : even for ever and ever. 
 
 5 His honour is great in Thy salvation : glory, 
 and great worship shalt Thou lay upon him. 
 
 6 For Thou shalt give him everlasting felicity : 
 and make him glad with the joy of Thy counten- 
 ance. 
 
 7 And why ? because the King putteth his 
 trust in the Lord : and in the mercy of the most 
 Highest he shall not miscarry. 
 
 8 All Thine enemies shall feel Thy hand : Thy 
 right hand shall find out them that hate Thee. 
 
 9 Thou shalt make them like a fiery oven in 
 time of Thy wrath : the Lord shall destroy them 
 in His displeasure, and the fire shall consume 
 them. 
 
 10 Their fruit shalt Thou root out of the 
 earth : and their seed from among the children 
 of men. 
 
 1 1 For they intended mischief against Thee : 
 and imagined such a device as they are not able 
 to perform. 
 
 12 Therefore shalt Thou put them to flight : 
 and the strings of Thy bow shalt Thou make 
 ready against the face of them. 
 
 13 Be Thou exalted, Lord, in Thine own 
 strength : so will we sing, and praise Thy power. 
 
 Comp. Deut. 17. 
 
 XXI. 
 
 Hist. David. War 
 with Syria, etc. [2 
 Sara. 10. 15-19 ; 12. 
 
 Liturz. Ascension 
 Day Mattins, Royal 
 Accession. Wind- 
 sor Obiit Sunday. 
 £.. B. ffi. Sun. 
 day. ftlartyrs. Con- 
 fessors, Inv. and 
 Ex. Cross Mattins, 
 3rd Noct. 
 
 b i.e. Anticipate, or 
 
 §0 before, nim, in 
 lessing hJm. 
 
 Loetabimur in salutari tuo : et in nomine Dei 
 nostri magnificabimur. 
 
 Impleat Dominus omnes petitiones tuas : nunc 
 cognovi quoniam salvum fecit Dominus Christum 
 Suuni. 
 
 Exaudiet ilium de coelo sancto Suo : in poten- 
 tatibus salus desterre Eju.s. 
 
 Hi in curribus, et hi in equis : nos autem in 
 nomine Domini Dei nostri invocabimus. 
 
 Ipsi obligati sunt, et ceciderunt, nos autem 
 surreximus et erecti sumus. 
 
 Domine salvum fac regem : et exaudi nos in 
 die qua invocaverimus Te. 
 
 PSALMUS XX. 
 
 DOMINE in virtute Tua Isetabitur rex : et 
 super salutare Tuum exsultabit vehemen- 
 ter. 
 
 Desiderium cordis ejus tribuisti ei : et volun- 
 tate labiorum ejus non fraudasti eum. 
 
 Quoniam prsevenisti eum in benedictionibus 
 dulcedinis : posuisti in capite ejus coronam de 
 lapide pretioso. 
 
 Vitam petiit a Te, et tribuisti ei : longitudinem 
 dierum in soeculum, et in sreculum sseculi. 
 
 Magna est gloria ejus in salutari Tuo : gloriam 
 et magnum decorem impones super eum. 
 
 Quoniam dabis eum in benedictionem in sascu- 
 lum steculi : laetificabis eum in gaudio cum vultu 
 Tuo. 
 
 Quoniam rex sperat in Domino : et in miseri- 
 cordia Altissimi non commovebitur. 
 
 Inveuiatur manus Tua omnibus inimicis Tuis : 
 dextera Tua inveniat omnes qui Te oderunt. 
 
 Pones eos ut clibauum ignis in tempore vultus 
 Tui : Dominus in ira Sua conturbabit eos, et 
 devorabit eos ignis. 
 
 Fructum eorum de terra perdes 
 eorum a filiis hominum. 
 
 et semen 
 
 Quoniam declinaverunt in Te mala : cogitave- 
 runt consilia, c[U£e non potuerunt stabilire. 
 
 Quoniam pones eos dorsum : in reliquiis Tuis 
 prteparabis vultum eorum. 
 
 Exaltare Domine in virtute Tua 
 et psallemus virtutes Tuas. 
 
 cantabimus 
 
 identify Himself with His mystical Body ; so that the Church 
 joins lierself with Him in His very intercession for her mem- 
 bers. Christ says, "Do this in remembrance of Me;" and 
 while the Church obeys His command and offers a constant 
 Memorial before God of the Sacrifice of Christ, she yet places 
 that Memorial in His hands, saying, May God remember all 
 Thy offerings ; grant Thee Thy heart's desire, which is that 
 all may have the benefit of Thine offering and rejoice in Thy 
 salvation. There was a type of this in Christ's words to His 
 Three Apostles, "What, could ye not watch with Me one 
 hour?" and there is a parable of it in the Revelation, where 
 "the Lamb as it had been slain" stands in continual inter- 
 cession before the Throne, yet in the midst of the four and 
 twenty elders. 
 
 The last verse is constantly uned in the suffrages of Morn- 
 ing and Evening Prayer according to the form in which it 
 appears in the LXX and the Vulgate. The two readings 
 
 shew the lower and the higher application of the Psalm, the 
 English being equivalent to the "Hosanna to the Son of 
 David " with which Christ was led in triumph to Jerusalem. 
 
 PSALM XXI. 
 
 Whatever was the original purpose of this song of triumph, 
 the coming of Christ to His Kingdom has given it a meaning 
 before which all lower ones must fade into distance. Its 
 position as a proper Psalm for Ascension Day points out 
 therefore the proper interpretation to be given to it at all 
 times, as a Psalm which magnifies the Son of Man seated on 
 the Throne of His Divine glory. 
 
 In such words the Church on earth echoes the strains of 
 those who "cast their crowns before the Throne, saying, 
 Thou art worthy, Lord, to receive glory, and honour, and 
 power ; " remembering the " Author and Finisher of our 
 
 1
 
 4tli Day. [Ps. 22.] 
 
 Cl)e Ipsalms. 
 
 519 
 
 Day 4. EVENING PRAYER. 
 THE XXII. PSALM. 
 Deus, Deus meus. 
 
 MY God, my God, look vpo7i me ; why hast 
 Thou forsaken me : and art so far from 
 my health, and from the words of my complaint ? 
 
 2 O my God, I cry in the day-time, but Thou 
 hearest not : and in the night-season also I take 
 no rest. 
 
 3 And Thou continuest holy : Thou worship 
 of Israel. 
 
 4 Our fathers hoped in Thee : they trusted in 
 Thee, and Thou didst deliver them. 
 
 5 Tliey called upon Thee, and were holpen : 
 they put their trust in Thee, and were not con- 
 founded. 
 
 6 But as for me, I am a worm, and no man : 
 a very scorn of men, and the outcast of the 
 people. 
 
 7 All they that see me, laugh me to scorn : 
 they shoot out their lips, and shake their heads, 
 aaying, 
 
 8 He trusted in God, that He would deliver 
 him : let Him deliver him, if He will have him. 
 
 9 But Thou art He that took me out of my 
 mother's womb : Thou wast my hope when I 
 hanged yet upon my mother's breasts. 
 
 10 I have been left unto Thee ever since I 
 was born : Thou art my God even from my 
 mother's womb. 
 
 11 O go not from me, for trouble is hard at 
 hand : and there is none to help me. 
 
 12 ^lany oxen are come about me : fat bulls 
 of Basan close me in on every side. 
 
 13 They gape upon me with their mouths : as 
 it were a ramping and a roaring lion. 
 
 14 I am poured out like water, and all my 
 bones are out of joint : my heart also in the 
 midst of my body is even like melting wax. 
 
 15 My strength ia dried up like a potsherd, 
 and my tongue cleaveth to my gums : and Thou 
 shalt bring me into the dust of death. 
 
 16 For many dogs are come about me : and 
 the council of the wicked layeth siege against 
 me. 
 
 17 They pierced my hands and my feet, I may 
 " tell all my bones : they stand staring and look- 
 ing upon me. 
 
 XXII. 
 
 Hilt. David ; while 
 persecuted by S.iul. 
 
 Linir^. Good Fri- 
 day Mattins. S.g. 
 It?. Prime. Good 
 I'riday Mattins, 
 I St Noct. 
 
 Passion Ps. 2. 
 
 iVeiiiiiitic Ps. 3. 
 
 a i.e. Count. [Ccmfi. 
 Ps. 90. 9. J 
 
 PSALMUS XXI. 
 
 DEUS Deus meus, respice in me, quare me 
 dereliquisti ? longe a salute mea verba 
 delictorum meorum. 
 
 Deus meus, clamabo per diem, et non exaudies : 
 et nocte, et non ad insipientiam mihi. 
 
 Tu autem in sancto habitas : Laus Israel. 
 
 In Te speraverunt patres nostri : speraverunt, 
 et liberasti eos. 
 
 Ad Te clamaverunt, et salvi facti sunt : in Te 
 speraverunt, et non sunt confusi. 
 
 Ego autem sum vermis, et non homo : oppro- 
 brium hominum, et abjectio plebis. 
 
 Omnes videntes me deriserunt me 
 sunt labiis, et moverunt caput. 
 
 locuti 
 
 salvum 
 
 Speravit in Domino : eripiat eum 
 faciat eum, quoniam vult eum. 
 
 Quoniam Tu es Qui extraxisti me de ventre ; 
 spes mea ab uberibus matris meee : in Te pro- 
 jectus sum ex utero. 
 
 De ventre matris meas Deus meus es Tu : ne 
 discesseris a me. 
 
 Quoniam tribulatio proxima est : quoniam non 
 est qui adjuvet. 
 
 Circundederunt me vituli multi ; tauri pingues 
 obsederunt me. 
 
 Aperuerunt super me os suuni : sicut leo 
 rapiens et rugiens. 
 
 Sicut aqua effusus sum : et dispersa sunt omnia 
 ossa mea. 
 
 Factum est cor meum tanquam cera liquescens : 
 in medio ventris mei. 
 
 Aruit tanquam testa virtus mea, et lingua mea 
 adhsesit faucibus meis : et in pulverem mortis 
 deduxisti me. 
 
 Quoniam circundederunt me canes multi : con- 
 cilium malignantium obsedit me. 
 
 Fodemnt manus meas et pedes meos : dinume- 
 raverunt omnia ossa mea. 
 
 Ipsi vero consideraverunt et inspexerunt me : 
 
 faith, Who for the joy that was set before Him entlured the 
 Cross, despising the shame, and is set down at the right 
 hand of the Throne of God." 
 
 The heart's desire of Christ was, that all might be one in 
 Him as He was One with the Father : that all miglit be 
 redeemed and reign with Him as kings and priests in His 
 glorified kingdom. And when He pr.xyed unto Him that 
 was able to save Him from death, that if it were possible the 
 cup might pass from Him, He was heard in that He feared, 
 and offered the perfect obedience of " not My will but Thine." 
 And BO, although the King was to wear a crown of thorns, 
 and to give up His life instead of keeping it, yet was He by 
 those very means to attain His prayer, so that He might 
 reign for ever and ever, and be able to say, "1 am He that 
 liveth, and was dead, and behold I am alive for evermore." 
 
 PSALM XXII. 
 
 The special consecration of this Psalm by our Lord's use 
 of its opening words in the most awful moment of His Pas- 
 
 sion, has invested it for ever with a royal grandeur of Divine 
 Borrow. ' 
 
 The opening words recall to mind the force which was 
 afterwards given to them by our Lord, when, even after His 
 Resurrection, He declared His perfect Humanity and His 
 capacity for perfect Union with Human N,ature by saying, 
 "I ascend unto My Father, and your Father; and to My 
 God and your God." [John xx. 17.] They reveal at once 
 the One Man of Sorrows making Himself one with those 
 whom He had come to redeem. 
 
 But the words that follow, and which give the keynote to 
 the whole awful .strain of sorrow, indicate the mystery of 
 tliat darkness which was to fall \ipon the soul of Him Whose 
 Body was already suffering the fulness of pain upon the Cross. 
 In that hour, it may be from noon till tlirce o'clock, the vast 
 burden of all sin w.is concentrated upon the Redeemer's Soul; 
 and with it the still more unbearable burden of that Divine 
 
 I St. AiiKUStine speaks of this Psalm as being used on the day of our 
 
 Lord's Passion.
 
 520 
 
 Cf)C Ipsalms 
 
 4th Day. [Ps. 23.] 
 
 18 They part my garments among them : and 
 cast lots upon my vesture. 
 
 19 But be not Thou far from me, O LoRn : 
 Thou art my succour, haste Thee to help me. 
 
 20 Deliver my soul from the sword : my 
 darling from tlie power of the dog. 
 
 21 Save me from the lion's mouth : Thou hast 
 heard me also from among the horns of the 
 "unicorns. 
 
 22 1 will declare Thy Name unto my brethren : 
 in the midst of the congregation will I praise Thee. 
 
 23 praise the Lord, ye that fear Him : 
 magnify Him, all ye of the seed of Jacob, and 
 fear Him, all ye seed of Israel. 
 
 2-t For He hath not despised, nor abhorred, 
 the low estate of the poor : He hath not hid His 
 face from him, but when he called unto Him He 
 heard him. 
 
 25 My praise is of Thee in the great congrega- 
 tion : my vows will I perform in the sight of 
 them that fear Him. 
 
 26 The poor shall eat, and be satisfied : they 
 that seek after the Lord shall praise Him ; your 
 heart shall live for ever. 
 
 27 All the ends of the world shall remember 
 themselves, and be turned unto the Lord : and 
 all the kindreds of the nations shall worship 
 before Him. 
 
 28 For the kingdom is the Lord's : and He is 
 the Governor among the people. 
 
 29 All such as be fat upon earth : have eaten, 
 and worshipped. 
 
 30 All they that go down into the dust, shall 
 kneel before Him : and no man hath quickened 
 his own soul. 
 
 31 Jfi/ seed shall serve Him : they .shall be 
 counted unto the Lord for a generation. 
 
 32 They shall come, and the heavens shall 
 declare His righteousness : unto a people that 
 shall be born whom the Lord hath made. 
 
 THE XXni. PSALM. 
 Dominus regit me. 
 
 THE Lord is my Shepherd : therefore can I 
 lack nothing. 
 2 He shall feed me in a green pasture : and 
 lead me forth beside the waters of comfort. 
 
 a Snc Attttct. Bitle, 
 il, 6=r. 
 
 xxni. 
 
 Htsl. David ; when 
 persecuted by Saul. 
 
 i,/„>i-. S. fi. «. 
 Prime. Mattins of 
 the departed. 
 
 diviserunt sibi vestimenta mea, et super vestem 
 meani miserunt sortem. 
 
 Tu autem Domixe ne elongaveris auxilium 
 Tuum a me : ad defensionem meam conspice. 
 
 Erue a framea Deus animam meam : et de 
 manu canis unicam meam. 
 
 Salva me ex ore leonis : et a cornibus unicor- 
 nium humilitatem meam. 
 
 Xarrabo Nomen Tuum fratribus meis : in 
 medio Ecclesire laudabo Te. 
 
 Qui timetis Dominuji, laudate Eum : universum 
 semen Jacob glorificate Eum. 
 
 Timeat Eum omne semen Israel : quoniam non 
 sprevit neque despesit deprecationem pauperis. 
 
 Nee avertit faciem Suam a me : et cum clama- 
 rem ad Eum exaudivit me. 
 
 Apud Te laus mea in Ecclesia magna 
 mea reddam in conspectu timentium Eum. 
 
 vota 
 
 Edent pauperes et saturabuntur, et laudabunt 
 DoMiNUM qui requirunt Eum : vivent corda 
 eorum in sa3culum sreculi. 
 
 Eeminiscentur et convertentur ad Dominum : 
 universi fines terrse. 
 
 Et adorabunt in conspectu Ejus : universse 
 familire Gentium. 
 
 Quoniam Domini est regnum : et Ipse domi- 
 nabitur Gentium. 
 
 Manducaverunt et adoraverunt omnes pingues 
 terroe : in conspectu Ejus cadent omnes qui 
 descendunt in terrani. 
 
 Et anima mea illi vivet : et semen meum ser- 
 viet ipsi. 
 
 Aununtiabitur Domino generatio ventura : et 
 annuntiabunt coeli justitiam Ejus populo qui 
 nascetur, quern fecit Dominus. 
 
 P.SALMUS XXII. 
 
 DOMINUS regit me, et nihil mihi deerit : in 
 loco pascuae ibi me collocavit. 
 Super aquam refectionis educavit me : animam 
 meam convertit. 
 
 displeasure which siu calls down from the All-righteous God. 
 In what way the Divine Presence was hid from the sight of 
 Him Whose Human Nature was inseparably joined to His 
 Godhead, can be explained by no uninspired pen, and has 
 not been revealed by the Holy Ghost. The words themselves 
 reveal the fact, and all that can be said beyond is, that they 
 form a compreliensive commentary on the words of the pro- 
 phet, "Surely He hath borne our gi'iefs, and carried our 
 sorrows" [Isa. liii. 4], and on those of the Apostle, "For 
 He hath made Him to be sin for lis Who knew no sin." [2 
 Cor. V. 21 ; G.al. iii. 13.] 
 
 The body of the Ps.alm has so exact a con-espondence with 
 the narrative of the Crucifixion as to furnish an irrefutable 
 illustration of the truth that "all Scrijjture is given by 
 inspiration of God " [2 Tim. iii. 16] : for only the Omni- 
 science of Him to Whom all time is one continual present 
 could have foreseen the circumstances so exactly named. It 
 should therefore be taken, in the same manner as the fifty- 
 third cliapter of Is.aiah, as a Divine exposition and commemo- 
 ration of the P,assion. Viewed in this light, it shews how utter 
 w.as the dcptli of humiliation to which Christ descended th.at 
 He might reach to the lowest of sinners. The patriarchs and 
 many holy men had called on God, and He had delivered them. 
 Abraham at tlie sacrifice of Isaac, Josci>h in the pit, Job when 
 
 stricken to the ground with misery, Daniel in the lions' den, 
 the three holy Children in the Babylonian furnace, — these had 
 been heard from Heaven ; but Christ was to go through with 
 His sacrifice, was to descend into the lowest pit, a place of 
 d.arkness. and into the deep ; was to have His visage more 
 marred than .lob or any sons of men ; was to have His soul 
 more among lions than was Daniel's body, and to go through 
 a furnace of afihction far fiercer than that of Babylon. And 
 instead of being able to s.ay in the midst of all, "Our God 
 Whom we serve is able to deliver us," He was to suffer a 
 darkness more terrible than death, so that He could say, "I 
 am a worm, and no man" . . . "why hast Thou forsaken 
 Me?" . . . " I cry, but Thou hearest not." 
 
 Even this awful prophecy and exposition of the Passion, 
 however, passes on to a declaration of the joy and victory 
 which were to spring out of it : and the latter half of the 
 Psalm foreshadows the resignation with which Christ was 
 able to commend His spirit to the Father, the joy with which 
 He could look forth on the travail of His soul and be satisfied : 
 God heard the Poor when He called unto Him, and did not 
 continue to hide His face from Him. 
 
 The twenty. fifth and twenty-sixtli verses are a prophecy of 
 the Holy Eucharist. Christ had said, " The bread which I will 
 give is My Flesh, which I will give for the life of the world,"
 
 5th Day. [Ps. 24.] 
 
 Ct)c Ipsalms. 
 
 521 
 
 3 He shall convert my soul : and bring me 
 forth in the paths of righteousness for His Kame's 
 sake. 
 
 4 Yea, though I walk through the valley of 
 the shadow of death, I will fear no evil ; for 
 Thou art with me, Thy rod and Thy staflf com- 
 fort me. 
 
 5 Thou shalt prepare a table before me against 
 them that trouble me : Thou hast anointed my 
 head with oil, and my cup shall be full. 
 
 6 But Thy lovingkindness and mercy shall 
 follow me all the days of my life : and I will 
 dwell in the house of the Lord for ever. 
 
 Day 5. Morning Prayer, 
 the xxiv. psalm. 
 
 Domini est terra. 
 
 THE earth is the Lord's, and all that therein 
 is ; the compass of the world, and they that 
 dwell therein. 
 
 2 For He hath founded it upon the seas : and 
 prepared it upon the floods. 
 
 3 Who shall ascend into the hill of the Lord : 
 or who shall rise up in His holy place ? 
 
 4 Even he, that hath clean hands, and a pure 
 heart : and that hath not lift up his mind unto 
 vanity, nor sworn to deceive his neighbour. 
 
 5 He shall receive the blessing from the 
 Lord : and righteousness from the God of his 
 salvation. 
 
 6 This is the generation of them that seek 
 Him : even of them that seek thy face, O 
 Jacob. 
 
 7 Lift up j'our heads, O ye gates, and be ye 
 lift up, ye everlasting doors : and the King of 
 glory shall come in. 
 
 8 Who is the King of glory : it is the Lord 
 strong and mighty, even the Lord mighty in 
 battle. 
 
 9 Lift up your heads, O ye gates, and be ye 
 lift up, ye everlasting doors : and the King of 
 glory shall come in. 
 
 10 AVho is the King of glory : even the Lord 
 of Hosts, He is the King of glory. 
 
 xxrv. 
 
 ffisf. Dedicarion of 
 the Tabernacle on 
 Zion. [3 Sam. 6. 
 >7l 
 
 Linirg. Ascension 
 Day, Evensong. 
 ». g. S- Prime. 
 Circumcision, Tri- 
 nity Sunday. Mar- 
 tyrs. Transfigura- 
 tion, B. V. M., 
 Dcdic. of Churcli, 
 Inv. and Ex. Cross, 
 Virg. and Matr.. 
 Mattins, 1st Noct. 
 Easter Eve, St. 
 Michael, and Noct. 
 Confessors, 3rd 
 Noct. 
 
 a So also LXX. 
 
 Deduxit me super semitas justitije : propter 
 Nomen Suum. 
 
 Nam et si ambulavero in medio umbrte mortis : 
 non timebo mala, quoniam Tu mecum es. 
 
 Virga Tua et baculus Tuus : ipsa me con- 
 solata sunt. 
 
 Parasti in conspectu meo mensam : adversus 
 eos qui tribulant me. 
 
 Impinguasti in oleo caput meum : et calix 
 mens inebrians quam prseclarus est. 
 
 Et misericordia Tua subsequetur me : omnibus 
 diebus vitaa me;B. 
 
 Et ut inhabitem in domo Domini : in longi- 
 tudinem dierum. 
 
 D 
 
 PSALMUS xxra. 
 
 OillNI est terra, et plenitude ejus : orbis 
 terrarum, et universi qui habitant in eo. 
 
 Quia Ipse super maria fundavit eum : et super 
 flumina prajparavit eum. 
 
 Quis ascendet in montem D<jmini ? aut quis 
 stabit in loco sancto Ejus ? 
 
 Innocens manibus et mundo corde ; qui non 
 accepit in vano animam suam : nee juravit in 
 dolo proximo suo. 
 
 Hie accipiet benedictionem a Domino : et 
 misericordiam a Deo salutari suo. 
 
 Haec est generatio quaerentium Eum 
 tium faciem Dei Jacob." 
 
 qujeren- 
 
 AttoUite portas, principes, vestras, et elevamini 
 portce seternales : et mtroibit Kex glorice. 
 
 Quis est iste Eex gloriae? Dominus fortis et 
 potens, Dominus potens in praelio. 
 
 AttoUite portas, principes, vestras, et elevamini 
 portae seternales : et introibit Rex glorire. 
 
 Quis est iste Rex gloria % Dominus virtutum, 
 Ipse est Rex gloria;. 
 
 and " He that eateth Me, even he shall live by Me ; " and by 
 His Death on the Cross He performed the vow which He had 
 thus made, so that tlie members of His mystical Body might 
 eat of tlie Lifegiving Food, and be satisfied with that Flesh 
 wliich is meat indeed. 
 
 PSALM XXIII. 
 
 This sweet Hymn is the voice of Christ speaking in His 
 members according to that mystical relation shadowed forth 
 by His lieing both the Lamb and tlie Slieplierd, and accord- 
 ing to His words, " Without Mo ye can do nothing." As tlie 
 Lamb of God He Himself walked througli the valley of the 
 shadow of death ; as the Good Shepherd He supports those 
 who go tliither by the sceptre of His Licarnation, and by the 
 staff of His Cross, the staff of Beauty and the staff of Bands.' 
 [Zlech. xi. 7-l'2.] 
 
 Tliis Psalm seems to follow the '22nil in natural order, that 
 being the agonized prayer of the Cross, this the peaceful 
 praise of Paradise. And as there was a rest for the Shep- 
 herd, .so is there a rest prepared for the sheep: when "they 
 shall hunf;er no more, neither thirst any more ; neitlicr shall 
 the sun light on them, nor any heat. For the Lamb Which 
 is in the midst of the throne shall feed them, and shall lead 
 
 ' This was a Burial Psalm in the time nf St. CIir>'sostom. 
 
 them unto living fountains of ^^■ater3 ; and God shall wipe 
 away all tears from their eyes." All which, both in the 
 Psalm and in the Revelation, seems to point to a sacramental 
 Life in Christ both here and hereafter ; here in the Holy 
 Eucharist, hereafter in the restored Tree of Life whose leaves 
 are for the healing of tlie nations, and whereof the redeemed 
 may "eat and live for ever" in a re-opened Paradise. 
 
 The fifth verse of this Psalm may be a constant reminder 
 to US that the Blessed Sacrament is the true remedy of the 
 Christian against tlie Evil One and his temptations. Angels 
 came to prepare a table for Christ in the wilderness of 
 temptation ; but He Himself prepares one for His people in 
 the Church. 
 
 PSALM XXIV." 
 
 As the last Psalm sang of the transition of Christ from the 
 death of the Cross to tlie rest of Paradise, so docs this of His 
 Ascension into Heaven. 
 
 By His Death the Lord has gained all those kingdoms of 
 tlie earth, and tlie glory of them, wliicli were offered to Him 
 at the Temptation. As the Spirit of God brooded over the 
 waters of chaos, and there sprung tlicrcfrom tlie solid earth 
 
 ' The fli-st verse of this Psalm has rocoivwl a new historical interest from 
 the striking aprlieation given to it by its conspicuous position on the front 
 of tlic Royal Exchange, at the centre of the world's commerce.
 
 522 
 
 Ct)e P0alm0. 
 
 5th Day. [Ps. 25.] 
 
 THE XXV. PSALM. 
 
 Ad Te, Domine, levavi. 
 
 TTNTO Thee, O Lord, will I lift up my soul, 
 v-J my God, I have put my trust in Thee : 
 O let me not be confounded, neither let mine 
 enemies triumph over me. 
 
 2 For all they that hope in Thee shall not be 
 ashamed : but such as transgress without a cause 
 shall be put to confusion. 
 
 3 Shew me Thy ways, Lord : and teach me 
 Thy paths. 
 
 4 Lead me forth in Thy truth, and learn me : 
 for Thou art the God of my salvation ; in Thee 
 hath been my hope all the day long. 
 
 5 Call to remembrance, O Lord, Thy tender 
 mercies : and Thy lovingkindnesses, which have 
 been ever of old. 
 
 6 O remember not the sins and offences of my 
 youth : but according to Thy mercy think Thou 
 upon me, O Lord, for Thy goodness. 
 
 7 Gracious, and righteous is the Lord : there- 
 fore will He teach sinners in the way. 
 
 8 Them that are meek shall He guide in judge- 
 ment : and such as are gentle, them shall He learn 
 His way. 
 
 9 All the paths of the Lord are mercy, and 
 truth : unto such as keep His covenant, and His 
 testimonies. 
 
 10 For Thy Name's sake, Lord : be merci- 
 ful unto my sin, for it is great. 
 
 11 What man is he, that feareth the Lord : 
 him shall He teach in the way that He shall 
 choose. 
 
 1 2 His soul shall dwell at ease : and his seed 
 shall inherit the land. 
 
 13 The secret of the Lord is among them that 
 fear Him : and He will shew them His cove- 
 nant. 
 
 1 4 Mine eyes are ever looking unto the Lord : 
 for He shall pluck my feet out of the net. 
 
 1.5 Turn Thee unto me, and have mercy upon 
 me : for I am desolate, and in misery. 
 
 16 The sorrows of my heart are enlarged : O 
 bring Thou me out of my troubles. 
 
 1 7 Look upon my adversity, and misery : and 
 forgive me all my sin. 
 
 XXV. 
 
 Hist. Dedication of 
 the Tabernacle on 
 Zion. [3 Sam. 6. 
 ■7) 
 
 L,.:.r/:. S. «!. m- 
 Prime. B. V. M.. 
 Mattins, 1st Noct. 
 Mattins of the de- 
 parted, and Noct. 
 
 PSALMUS XXIV. 
 
 Te Doming levavi animam meam, Deus 
 mens in Te confido : non erubescam. 
 Neque irrideant me inimici mei : etenim 
 universi qui sustinent Te non confundentur. 
 
 A^ 
 
 Confundantur omnes iniqua agentes : super- 
 vacue. 
 
 Vias Tuas Domine demonstra mihi : et semitas 
 Tuas edoce me. 
 
 Dirige me in veritate Tua, et doce me : quia 
 Tu es Deus salvator mens, et Te sustinui tota 
 die. 
 
 Eeminiscere miserationum Tuarum Domine : 
 et misericordiarum Tuarum, qu£e a sseculo sunt. 
 
 Delicta juventutis meae : et ignorantias meas 
 ne memineris. 
 
 Secundum misericordiam Tuam memento mei 
 Tu : propter bonitatem Tuam, Domine. 
 
 Dulcis et rectus Dominus : propter hoc legem 
 dabit delinquentibus in via. 
 
 Diriget mansuetos in judicio : docebit mites 
 vias suas. 
 
 Universse vias Domini misericordia et Veritas : 
 requirentibus testamentum Ejus et testimonia 
 Ejus. 
 
 Propter nomen Tuum Domine propitiaberis 
 peccato meo : multum est enim. 
 
 Quis est homo qui timet Dominum'! legem 
 statuit ei in via cpiam elegit. 
 
 Anima ejus in bonis demorabitur : et semen 
 ejus hsereditabit terram. 
 
 Firmamentum est Dominus timentibus Eum : 
 et testamentum Ipsius ut manifestetur illis. 
 
 Oculi mei semper ad Dominum : quoniam Ipse 
 
 evellet de laqueo pedes meos. 
 
 Respice in me, et miserere mei : quia unicus et 
 pauper sum ego. 
 
 Tribulationes cordis mei multiplicatae sunt : de 
 necessitatibus meis erue me. 
 
 Vide humilitatem meam, et laborem meum : 
 et dimitte uni versa delicta mea. 
 
 of the natural creation, so has the Kingdom of Christ been 
 founded upon the water-floods which overwhelmed the 
 Saviour in His sufferings, and the sacramental stream which 
 flowed from His side. So also is the Church supported safely 
 on the waves of this troublesome world, as the Ark in the 
 deluge, or the Apostles' boat in the storm, because of His 
 Presence Who has prepared it upon the floods. 
 
 The middle verses may be compared with the 15th Psalm, 
 and are a prelude to the four triumphant verses which form the 
 main idea of this Hymn of victory. The King of Glory first 
 entered on His Triumph when He smote those gates of brass 
 and brake those bars of iron asunder which He had declared 
 should not prevail against His Church, and therefore could not 
 against Him. A second time the cry went forth, Who is the 
 King of Glory ? when He Who had come with dyed garments 
 from Bozrah ascended up to Heaven to make a continual 
 offering of His Body before the Throne. A third time He 
 will ride forth at the head of the armies of Heaven, clothed 
 with a vesture dipped in blood, to tread "the winepress of 
 the fierceness and wrath of Almighty God ; " and once more 
 will the cry go up, " Lift up your he.ads, ye gates, and be 
 ye lift up, ye everlasting doors ;" "Worthy is the Lamb that 
 was slain ; " " The marriage of the Lamb is come." 
 
 PSALM XXV. 
 
 In the penitential tone of this Psalm we hear again the 
 voice of Christ speaking for His mystical Body, uniting Him- 
 self with all its members, so that He becomes the representa- 
 tive Israel pleading with God for pardon in their name. He 
 is our merciful High Priest, bearing "the names of the 
 children of Israel in the breastplate of judgement upon His 
 heart, when He goeth in unto the holy place " [Exod. xxviii. 
 9] "to appear in the presence of God for us." Accordingly 
 we find, as in some other Psalms, several changes in the pro- 
 nouns, sometimes a singular one being used, and at others a 
 plural : " / have put my trust in Thee," " All they that hope 
 in Thee." As "in all our afflictions He was afflicted" while 
 on earth, so even now His perpetual Intercession embraces 
 within its compass that experience of the burden of all sin 
 which was acquired when He bore ours upon the Cross. 
 
 In the words of this Psalm, therefore, Christ is teaching us 
 how to approach the Throne of mercy: "Take with you 
 words, and turn to the Lord : say unto Him, Take away all 
 iniquity, and receive us graciously : so will we render the 
 calves of our lips." [Hosea xiv. 2.] And hence it has been 
 called a pattern of all prayer. Offered up by the Church of
 
 5th Day. [Ps. 26, 27.] 
 
 Cbe lpsalm0. 
 
 523 
 
 18 Consider mine enemies, how many they are : 
 and they bear a tyrannous hate against me. 
 
 19 O keep my soul, and deliver me : let me 
 not be confounded, for I have put my trust in 
 Thee. 
 
 20 Let perfectness, and righteous dealing wait 
 upon me : for my hope hath been in Thee. 
 
 21 Deliver Israel, O God : out of all his 
 troubles. 
 
 have 
 been 
 
 : try 
 
 THE XXVI. PSALM. 
 Judica me, Domine. 
 
 BE Thou my Judge, O Lord, for I 
 walked innocently : my trust hath 
 also in the Lord, therefore shall I not fall. 
 
 2 Examine me, O Lord, and prove me 
 out my reins, and my heart. 
 
 3 For Thy lovingkindness is ever before mine 
 eyes : and I wUl walk in Thy truth. 
 
 4 I have not dwelt with vain persons >neitlier 
 will I have fellowship with the deceitful. 
 
 5 I have hated the congregation of the wicked : 
 and will not sit among the ungodly. 
 
 6 I will wash my hands in innocency, Lord : 
 and so will I go to Thine altar ; 
 
 7 That I may shew the voice of thanksgiving ; 
 and tell of all Thy wondrous works. 
 
 8 Lord, I have loved the habitation of Thy 
 house : and the place where Thine honour 
 dwelleth. 
 
 9 shut not up my soul with the sinners : 
 nor my life with the blood-thirsty ; 
 
 10 In whose hands is wickedness : and their 
 right hand is full of gifts. 
 
 1 1 But as for me, I will walk innocently : 
 deliver me, and be merciful unto me. 
 
 12 My foot standeth right : I will praise the 
 Lord in the congregations. 
 
 Day 5. EVENING PRAYER. 
 THE XXVII. PSALM. 
 Dominus illuminatio. 
 
 THE Lord is my light, and my salvation ; 
 whom then shall I fear : the Lord is the 
 
 strength of my life; of whom then shall I 
 afraid ? 
 
 be 
 
 XXVI. 
 
 Hisf. Dedication of 
 the Tabernacle on 
 Zion. [3 Sam. 6. 
 
 Litiii-g. s. g. g. 
 
 Prime. Pra;parat. 
 Missse. 
 
 xxvn. 
 
 Uist. Dedication of 
 tile Tabernacle on 
 Zion. [a Sam. 6. 
 ■7-1 „ „ _ 
 
 Lilitrs^. S. S. S. 
 Mond. Mattins. 
 Good Friday, ist 
 Noct. Easter Eve, 
 and Noct. Mat- 
 tins of the dc- 
 parted, and Noct. 
 
 espice inimicos meos, quoniam multiplicati 
 sunt : et odio iniquo oderunt me. 
 
 Custodi animam meam, et erue me : non eru- 
 bescam, quoniam speravi in Te. 
 
 Innooentes et recti adhreserunt mihi : quia 
 sustinui Te. 
 
 Libera, Deus, Israel : ex omnibus tribulation i- 
 bus suis. 
 
 PSALMUS XXV. 
 
 JUDICA me, Domine, quoniam ego in inno- 
 centia mea ingressus sum : et in Domino 
 sperans non infirmabor. 
 
 Proba me, Domine, et tenta me : ure renes 
 meos et cor meum. 
 
 Quoniam misericordia Tua ante oculos meos 
 est : et complacui in veritate Tua. 
 
 Non sedi cum concilio vanitatis ; et cum iniqua 
 gerentibus non introibo. 
 
 Odivi ecclesiam malignautium : et cum impiis 
 non sedebo. 
 
 Lavabo inter innocentes manus meas : et cir- 
 cundabo altare Tuum Domine. 
 
 Ut audiam voceni laudis Tuk : et enarrem 
 universa mirabilia Tua. 
 
 Domine, dOesi decorem domus Tuaj : et locum 
 habitationis glorise Tuae. 
 
 Ne perdas cum impiis Deus animam meam : 
 et cum viris sanguinum vitam meam. 
 
 In quorum manibus iniquitates sunt : dextera 
 eorum repleta est muneribus. 
 
 Ego autem in innocentia mea ingressus sum : 
 redime me, et miserere mei. 
 
 Pes mens stetit in directo : in ecclesiis oene- 
 dicam Te, Domine. 
 
 PSALMUS XXVL 
 
 DOMINUS illuminatio mea : et salus mea ; 
 quem timebo 1 
 Dominus protector vitag mese : a quo trepidabol 
 
 God, it is a continual acknowledgement of the sins of which 
 human nature has ever been guilty before Him, from the time 
 of its youth in our first parents to that of its old ago in these 
 latter days. Offered up by each Christian soul, it is a lowly 
 confession before the righteous Judge of our general unworthi- 
 ness and our particular sin ; of our sorrow for sin, and our 
 desire to be strengthened against evil and the Evil One. It 
 pleads the loving-kindness of (iod as evidenced in the days of 
 old, and asks for a repetition of mercies from the inexhaustible 
 fountain of His love : and, self-abased l)y remembrance of 
 former falls, it beseeches Him to con.sider how gre.at is the 
 power arrayed .against us, and how utterly unable the sinner 
 is to walk upright in the way of righteousness without His 
 gracious leading, and support, and protection. 
 
 Thus, when we know not what to pray for as we ought, 
 God Himself teaches us, and " the Spirit itself makcth inter- 
 cession for us with groanings which cannot be uttered.'' 
 [Rom. viii. 2().] 
 
 PSALM XXVL 
 
 Sinners must appeal to the mercy of their Judge ; but Ho 
 in Whom was no guile could appeal to His strict justice. 
 Only of Christ therefore can this Psalm be spoken in its literal 
 
 meaning; while others who s.iy, "Be Thou my Judge, 
 Lord," must add, "If Thou, Lord, shouldest be extreme to 
 mark what is done amiss, Lord, who shall stand ? " But 
 although we can only imperfectly copy the Pattern of perfect 
 rigliteousness, and walk with faltering steps in the pathway 
 which He has trodden, yet Christ has left us an example in 
 tho words of this Psalm of the manner in which alone an 
 acceptable approach can be made to the Altar of God. He 
 entered into Heaven in tho strength of His innocence, we 
 must come before God's Altar in the strength of our penitence. 
 This Psalm has accordingly been used from time imme- 
 morial as part of tlio private prayers of the Celebrant when 
 he is about to offer up the Eucharistic Sacrifice to God. In 
 the same spirit and with the same intention it may be used by 
 all Christians, since all have tlieir part in tlie offering made 
 liy their ministerial leader. And at wh.atcvcr time the Psalm 
 is sung, it must remind all who use it, clergy or laity, of that 
 High Priest ^Yho w.aa "holy, harmless, undefiled, separate 
 from sinners," as an Example to all who cng.age in the service 
 of God. 
 
 XXVII. 
 Christ spake words in this Psalm for Himself, His
 
 524 
 
 Cbe Psalms. 
 
 5th Day. [Ps. 27.] 
 
 2 "Wlien the wicked, even mine enemies, and 
 my foes came upon me to eat up my flesh : they 
 stumbled and fell 
 
 3 Though an host of men were laid against 
 me, yet shall not my heart be afraid : and though 
 there rose up war against me, yet will I put my 
 trust in Him. 
 
 4 One thing have I desired of the Lord, 
 which I ■will require : even that I may dwell in 
 the liouse of the Lord all the days of my life, to 
 behold the fair beauty of the Lord, and to visit 
 His temple. 
 
 5 For in the time of trouble He shall hide me 
 in His tabernacle : yea, in the secret place of His 
 dwelling shall He hide me, and set me up upon a 
 rock of stone. 
 
 6 And now shall He lift up mine head : above 
 mine enemies round about me. 
 
 7 Therefore will I offer in His dwelling an 
 oblation with great gladness : I wiU sing, and 
 speak praises unto the Lord. 
 
 8 Hearken unto my voice, O Lord, when I 
 cry unto Thee : have mercy upon me, and hear 
 me. 
 
 9 My heart hath talked of Thee, Seek ye my 
 face : Thy face, Lord, will I seek. 
 
 10 hide not Thou Thy face from me : nor 
 cast Thy servant away in displeasure. 
 
 1 1 Thou hast been my succour : leave me not, 
 neither forsake me, God of my salvation. 
 
 12 When my father and my mother forsake 
 me : the Lord taketh me up. 
 
 13 Teach me Thy way, O Lord : and lead me 
 in the right way, because of mine enemies. 
 
 14 Deliver me not over into the will of mine 
 adversaries : for there are false witnesses risen up 
 against me, and such as speak wrong. 
 
 15 1 should utterly have fainted : but that I 
 believe verily to see the goodness of the Lord in 
 the land of the living. 
 
 t John i3, 6- 
 
 Dum appropiant super me nocentes : ut edant 
 carnes meas ; 
 
 Qui tribulant me inimici mei : ipsi infirmati 
 sunt et ceciderunt. 
 
 Si consistant adversum me castra : non timebit 
 cor meum. 
 
 Si essurgat adversum me praelium : in hoc ego 
 sperabo. 
 
 Unam petii a Domixo, lianc requiram : ut 
 inhabitem in domo Dosiixi omnibus diebus vitae 
 mere. 
 
 Ut videam voluntatem Domini : et visitem 
 templum Ejus. 
 
 Quoniam abscondit me in tabernaculo Suo in 
 die malorum : protexit me in abscondito taber- 
 naculi Sui. 
 
 In petra exaltavit me : et nunc exaltavit caput 
 meum super inimicos meos. 
 
 Circuivi, et immolavi in tabernaculo Ejus hoa- 
 tiam vociferationis : cantabo et psalmum dicam 
 Domino. 
 
 Exaudi, Domine, vocem meam qua clamavi ad 
 Te : miserere mei, et exaudi me. 
 
 Tibi dixit cor meum, excpiisivit Te facies mea : 
 faciem Tuam, Domixe, requiram. 
 
 Ne avertas faciem Tuam a me : ne declines in 
 ira a servo Tuo. 
 
 Adjutor meus esto ; ne derelinquas me : neque 
 despicias me, Deus salutaris meus. 
 
 Quoniam pater meus et mater mea derelique- 
 runt me : Domixus autem assumpsit me. 
 
 Legem pone mihi, Domixe, in via Tua : et 
 dirige me in semita recta propter inimicos meoa. 
 
 Ne tradideris me in animas tribulantium me, 
 quoniam insurrexerunt in me testes iniqui : et 
 mentita est iniquitas sibi. 
 
 Credo videre bona Domini : in terra viventium. 
 
 Church, and for each Christian soul ; expressing that faith in 
 the Presence of God which He had in its perfection, and 
 which is given to His servants to possess according to the 
 measure of the gift of Him. 
 
 Most of the Psalm applies literally to Christ in the time 
 of His Passion, the "false witnesses" of the fourteenth verse 
 being an evident prophecy of those who came and per- 
 verted our Lord's words respecting the resurrection of the 
 temple of His body. In the very first words there appears 
 an implied reference to the physical and spiritual darkness 
 l)y which He was surrounded when ou the Cross ; the stum- 
 bling and falling of those who had come against Him in the 
 Garden of the Agony is in the same way referred to in the 
 second verse ; the lifting up of His head in the sixth verse 
 carries the thoughts to His lifting up on the Cross by which 
 He gained the throne of an everlasting kingdom : and the 
 oblation of the seventh to that sacrifice of praise and thanks- 
 giving whose efficacy is derived from the "full, perfect, and 
 sufficient sacrifice, oblation, and satisfaction for the sins of 
 the whole world " there made by Him. We may also observe 
 that "My voice" in the eighth verse follows immediately 
 after the prophecy of the Sacrifice ofTered on the Cross and 
 re-presented in the Eucharist, and that it can scarcely be 
 otherwise interpreted than of Christ's perpetual Intercession, 
 and of the "blood that speaketh better things than that of 
 Abel." And in the sixteenth verse we are reminded of His 
 saying, " Mine hour is not yet come." 
 
 Not less may the Psalm be taken as an aspiration of Christ 
 speaking in His members. In the hour of trial faith looks 
 upward, remembering that "God is light." Even when the 
 Virgin, the daughter of Sion. is sitting in the dust, she hears 
 the voice from on high, "Arise, shine, for thy Light is come," 
 
 or "The Lord shall be unto thee an everlasting Light, and 
 thy God thy glory ;" and though troubles may be on every 
 side, yet is there the glory of the regenerated City of God in 
 the future, when it shall have no need to be illuminated by 
 any but spiritual joy, for "the Lamb is the Light of it." 
 
 For such a joy the individual Christian also may hope, 
 desiring that he may dwell for ever in this house of the Lord, 
 and behold the fairness of the " King in His beauty." Moses 
 "talked of God, Seek ye My face," but God told him that 
 he could not see His face and live, and he beheld only part 
 of the Divine glory while "standing upon the rock," and hid 
 in the "clift of the rock." The Rock of Ages has been cleft 
 that the children of God may find a safe hiding-place for ever, 
 and the Divine glorj' is now revealed in the Incarnate Person 
 of the Lord Jesus. .So the time will come when a yet higher 
 vision of it will be vouchsafed, when there shall he no more 
 fainting, and when they who wait upon the Lord shall go 
 from strength to strength till His words are fulfilled, "They 
 shall see His face ; and His Name shall be in their foreheads. 
 And there shall be no night there : and they need no candle, 
 neither light of the sun , for the Lord God giveth them light : 
 and they shall reign for ever and ever." 
 
 PSALM XXVIII. 
 
 Christ's Human Nature here cries to the Divine Nature : 
 His Mystical Body prays to Him and in Him as He stands 
 by the throne of the Father. The following paraphrase from 
 Gerholdus strikes the keynote of the Psalm with a clear tone, 
 and shews the manner in which saintly writers have heard 
 the voice of Christ speaking by the mouth of David : — 
 
 "I, the assumed Human Nature, will cry unto Thee, 
 
 I
 
 5th Day. [Ps. 28, 29.] 
 
 Cbe Psalms. 
 
 525 
 
 16 tarry thou the Lord's leisure : be strong, 
 and He shall comfort thine heart and put thou 
 thy trust in the Lord. 
 
 THE XXVm. PSALM. 
 
 Ad Te, Domine. 
 
 "TTNTO Thee will I cry, O Lord my Strength : 
 LJ think no scorn of me, lest, if Thou make 
 as though Thou hearest not, I become like them 
 that go down into the pit. 
 
 2 Hear the voice of my humble petitions, 
 when I cry unto Thee : when I hold up my hands 
 towards the mercy-seat of Thy holy temple. 
 
 3 O pluck me not away, neither destroy me 
 with the ungodly, and wicked doers : which 
 speak friendly to their neighbours, but imagine 
 mischief in their hearts. 
 
 4 Reward them according to their deeds : and 
 according to the wickedness of their own inven- 
 tions. 
 
 .5 Recompense them after the work of their 
 hands : pay them that they have deserved. 
 
 6 For they regard not in their mind the 
 works of the Lord, nor the operation of His 
 hands : therefore shall He break them down, and 
 not build them up. 
 
 7 Praised be the Lord : for He hath heard the 
 voice of my humble petitions. 
 
 8 The Lord is my Strength, and my Shield, 
 my heart hath trusted in Him, and I am helped : 
 therefore my heart danceth for joy, and in my 
 song will I praise Him. 
 
 9 The Lord is my Strength : and He is the 
 wholesome Defence of His Anointed. 
 
 10 save Thy people, and give Thy blessing 
 unto Thine inheritance : feed them, and set them 
 uj) for ever. 
 
 THE XXIX. PSALM. 
 Afferte Domino. 
 
 BRING unto the Lord, O ye mighty, bring 
 young rams unto the Lord : ascribe unto 
 the Lord worship and strength. 
 
 XXVIII. 
 Hilt. Dedication of 
 
 the Tabern.lcle on 
 
 Zion. [2 Sam. 6. 
 
 ■7) 
 Lttitrr. S. 13. ^. 
 
 Mond. Mattins. 
 
 XXIX. 
 
 J/ist. Dedication of 
 the Tabernacle on 
 Zion. [2 Sam. 6. 
 
 /.ittire. &. g. 
 ^. Mond. Mattins. 
 lipipliany. Trans- 
 fig., ist Ivoct. 
 
 Exspecta Dominum, viriliter age, et confortetur 
 cor tuum : et sustine Dominum. 
 
 PSALMUS XXVII. 
 
 AD Te, Domine, clamabo; Deu.s meus, ne sileas 
 -^^ a me : nequando taceas a me et assimilabor 
 descendentibus in lacum. 
 
 Exaudi, Domine, vocem deprecationis meae 
 dum oro ad Te ; dum extoUo manus meas ad 
 templum sanctum Tuum. 
 
 Ne simul tradas me cum peccatoribus : et cum 
 operantibus iniquitatem ne perdas me. 
 
 Qui loquuntur pacem cum proximo suo : mala 
 autem in cordibus eorum. 
 
 Da illis secundum opera eorum : et secundum 
 nequitiam adinventionum ipsorum. 
 
 Secundum opera manuum eorum tribue illis : 
 redde retributionem eorum ipsis. 
 
 Quoniam non intellexerunt opera Domini : et 
 in opera manuum Ejus destrues illos, et non sedi- 
 ficabis eos. 
 
 Benedictus Dominus : quoniam exaudivit vocem 
 deprecationis mese. 
 
 Dominus adjutor meus, et protector meus : 
 et in Ipso speravit cor meum, et adjutus sum. 
 
 Et refloruit caro mea : et ex voluntate mea con- 
 fitebor Ei. 
 
 Dominus fortitudo plebis Suie : et protector 
 salvationum Christi Sui est. 
 
 Salvum fac populum Tuum Domine, et benedic 
 haereditati Tua3 : et rege eos, et extolle illos usque 
 in asternum. 
 
 PSALMUS XXVIII. 
 
 AFFERTE Domino, filii Dei 
 -^^ tilios arietum. 
 
 afferte Domino 
 
 Lord : Thou art My Deity, in which I, the .Son of David, am 
 the Son of God, equally as the Fatlier and the Holy Ghost 
 are God : Thou art My Deity, and since 'J'hou art the Word 
 of the Father, keep not silence from Me, from Me, the 
 Human Nature which Thou, O Word, didst personally unite 
 to Thyself. By the voice of Thy Blood, crying from the 
 ground, do Thou, Word, so speak as to be heard, even in 
 Hell, when my soul shall descend thither: make manifest 
 that I am not like them that go down into tlie jiit, from tlie 
 weight of original, or the guilt of actual, sin. For I, untaintfil 
 by any sin, shall so be ' free among the dead, ' that I also 
 shall be able to deliver others thence, and to say even to 
 death itself, 'O death, where is thy eting? grave, where 
 is thy victory ? ' " 
 
 The last four verses of the Psalm exhibit again the transi- 
 tion from humiliation and death to triumph and life, in the per- 
 son of God's Anointed; and the union of Christ with His people 
 in tlie closing words nf faithful and joyful i)r.-iyer. The last 
 of all is used daily by the Church in tlie suifnagcs of Mattins 
 and Kvcnsong : " jJ'. O Lord, save Thy people. R/. And 
 bless Tliiiic inheritance ; " and also in the Te Deum, " Govern 
 them, and lift them up for ever." 
 
 PSALM XXIX. 
 
 This is a song of praise and thanksgiving to God for the 
 work wrought by tlie Holy Ghost in the kingdom of the New 
 Creation. The perpetual presence of the Lord in His Church 
 
 is signified by the mention of His Voice, of which it is said 
 in the prophecy of the New Testament that " out of the 
 throne proceeded lightnings and thuiulerings and voices." 
 The same prophecy also speaks of " seven lamps of lire burn- 
 ing before the throne, which are the .Seven Spirits of God" 
 [Rev. iv. 5], and hence we may undcrstaml that the sevenfold 
 operations of the Holy Ghost are mystically set forth by the 
 seven times repeated " voice of the Lord." 
 
 As the Spirit of God moved upon the face of the waters of 
 Creation, giving life to an inanimate world, so does He com- 
 mand the waters and rule the sea in the Sacrament of Baptism, 
 the Laver or "Sea of gLass" [Rev. iv. 6] "mingled with 
 lire " [Rev. xv. 2], in which our fallen nature is regenerated 
 to a life capable of righteousness .and a title to the inheritance 
 of the saints in light. \\'hen God tlie I''ather glorified the 
 Son of Man, some said that "it thundered," and only cars 
 opened by faith heard tlie Voice of God as it declared, "I 
 have both glorified it, and will glorify it .again." [.John xii. 
 2S.] Only tlie faithful, again, knew tlu; significance of that 
 mysterious sign which appeared when the house was shaken 
 where the Apostles were assembled on the morn of rente- 
 cost, and the Holy (iliost divided the flaming tongues of lire 
 upon the heads of those present, liut, wlietlier or not by 
 visible and audible signs, the operation of the llnly Ghost is 
 ever being carried on in the Church of (iod, by an endow- 
 ment to it of power from on high ; power given in Baptism, 
 in Confirmation, in the Holy Eucharist ; power to break up 
 the strongest obstacles that oppose themselves : power to
 
 526 
 
 C&e Psalms. 
 
 6th Day. [Ps. 30.] 
 
 2 Give the Lord the honour due unto His 
 Name : worship the Lord with holy worship. 
 
 3 It is the Lord that commandeth the waters : 
 it is the glorious God that maketh the thunder. 
 
 4 It is the Lord that ruleth the sea ; the voice 
 of the Lord is mighty in operation : the voice of 
 the Lord is a glorious voice. 
 
 5 The voice of the Lord breaketh the cedar- 
 trees : yea, the Lord breaketh the cedars of 
 Libanus. 
 
 6 He maketh them also to skip like a calf : 
 Libanus also, and "Sirion like a young *unicoru. 
 
 7 The voice of the Lord divideth the flames 
 of fire, the voice of the Lord shaketh the wilder- 
 ness : yea, the Lord shaketh the wilderness of 
 ' Cades. 
 
 8 The voice of the Lord maketh the hinds to 
 bring forth young, and "'discovereth the thick 
 bushes : in His temple doth every man speak of 
 His honour. 
 
 9 The Lord sitteth above the water-flood : and 
 the Lord remaineth a King for ever. 
 
 10 The Lord shall give strength unto His 
 people : the Lord shall give His people the 
 blessing of peace. 
 
 Day 6. MORNING PRAYER. 
 THE XXX. PSALM. 
 Exaltabo Te, Domine. 
 
 I WILL magnify Thee, Lord, for Thou hast 
 set me up : and not made my foes to triumph 
 over me. 
 
 2 O Lord my God, I cried unto Thee : and 
 Thou hast healed me. 
 
 3 Thou, Lord, hast brought my soul out of 
 hell : Thou hast kept my life from them that go 
 down to the pit. 
 
 4 Sing praises unto the Lord, O ye saints of 
 His : and give thanks unto Him for a remem- 
 brance of His holiness. 
 
 5 For His wrath endureth but the twinkling 
 of an eye, and in His pleasure is life : heaviness 
 may endure for a night, but joy cometh iu the 
 morning. 
 
 6 And in my prosperity I said, I shall never 
 be removed : Thou, Lord, of Thy goodness hast 
 made my hiU so strong. 
 
 a i.e. Hermon. 
 
 [Deut. 3. 9.1 
 l> See Attnel. Eitlf, 
 
 ii. 622. 
 
 c i.e. Kadesli. 
 
 d i.e. Uncovereth. 
 
 XXX. 
 
 Hist. David : at 
 benediction of his 
 house. [2 Sam. 6, 
 
 Liliirir. S. S. IS. 
 Mond. Matlins. 
 Haster Eve, St. 
 Mirh.iel. Ex. Cross, 
 2nd Noct. 
 
 Aflferte Domino gloriam et honorem, afferte 
 Domino gloriam Nomini Ejus : adorate Dominum 
 in atrio sancto Ejus. 
 
 Vox Domini super aquas, Deus majestatis 
 intonuit : Dominus super aquas multas. 
 
 Vox Domini in virtute : vox Domini in magni- 
 ficentia. 
 
 Vox Domini confringentis cedros : et confringet 
 Dominus cedros Libani 
 
 Et comminuet eas tanquam vitulum Libani : et 
 dilectus quemadmodum filius unicornium. 
 
 Vox Domini intercidentis flammam ignis ; vox 
 Domini concutientis desertum : et commovebit 
 Dominus desertum Cades. 
 
 Vox Domini prseparentis cervos, et revelabit 
 condensa : et in templo Ejus omnes dicent 
 gloriam. 
 
 Dominus diluvium inhabitare facit : et sedebit 
 Dominus Eex in oeteruum. 
 
 Dominus virtutem jjopulo Suo dabit : Dominus 
 benedicet populo Suo iu pace. 
 
 PSALMUS XXIX. 
 
 EXALTABO Te, Domine, quoniam suscepisti 
 me : nee delectasti iuimicos meos super 
 me. 
 
 Domine Deus meus, clamavi ad Te : et sanasti 
 me. 
 
 Domine eduxisti ab inferno animam meam : 
 salvasti me a descendeutibus in lacum. 
 
 PsaUite Domino omnes sancti Ejus : et confite- 
 mini memorise sanctitatis Ejus. 
 
 Quoniam ira in indignatione Ejus : et vita in 
 voluntate Ejus. 
 
 Ad vesperum demorabitur fletus : et ad matu- 
 tinum laetitia. 
 
 Ego autera dixi in abundantia mea : Non 
 movebor in ajternum. 
 
 Domine, in voluntate Tua : prsestitisti decori 
 meo virtutem. 
 
 elevate the Church and the soul to the highest spiritual 
 exaltation and "joy in the Holy Ghost ; " power to shatter 
 the oaks of the forest [verse 8], putting down the proud 
 in the imagination of their hearts, and raising up a 
 Saviour to reveal the mysteries hid in the " thick bushes " of 
 prophecy. 
 
 In the Temple of the Holy Ghost, therefore, — in the mystical 
 Body of Christ, — all things proclaim His glory Who stiU 
 moveth upon the face of the waters to vivify, strengthen, 
 and give final peace to His people. "The temple of God was 
 opened in Heaven, and there was seen in His temple the Ark 
 of His Testament : and there were lightnings, and voices, 
 and thunderings, and an earthquake, and great hail." "And 
 the temple was tilled with smoke from tlie glory of God, and 
 from His power." [Rev. xi. 19; xv. S.] 
 
 PSALM XXX. 
 
 This Psalm is entitled "for the opening of the house of 
 David," looking also, perhaps, to the dedication of the temple 
 
 built by his son Solomon.' Our Lord associated the Temple 
 with a typical signification when He said of His own Body, 
 " Destroy this temple, and iu three days I will raise it up." 
 [John ii. 19.] Not witliout reason, therefore, have w'ise 
 interpreters associated this dedication Psalm with the dedi- 
 cation of Christ's Body in its Resurrectiou and Ascension, 
 whereby was founded that mystical Body which will also in 
 His time be raised from its militant aud suffering condition 
 to be dedicated as the holy city aud the New Jerusalem, 
 "prepared as a bride adorned for her husband, " [Rev. xxi, 2,] 
 Tlie voice of Christ is heard, therefore, in this Psalm, 
 rejoicing in His deliverance from death, the grave, and hell. 
 The wrath of God came upon Him as the reprpseutative of 
 all sinners, and for a time the Father turned His face even 
 
 1 When the firstfnilts were brought to be offered, those who brought 
 them were accustomed to sing Psalm cxxii. as they came on their way te 
 the Temple, and Psalm cl, on their ch'ser approach to it. Wlien they 
 arrived within the court of the Temple, the Levites sang Psalm xxx,. per- 
 haps from some association of ideas between the dedication of the Temple 
 and of the firstfruits.
 
 6th Day. [Ps. 31.] 
 
 Cbe Psalms. 
 
 527 
 
 7 Thou didst turn Thy face from me : aud I 
 was troubled. 
 
 8 Then cried I unto Thee, Loed : and gat 
 me to my Lord right humbly. 
 
 9 What profit is there in my blood : when I 
 go down to the pit 1 
 
 10 Shall the dust give thanks unto Thee : or 
 shall it declare Thy truth ? 
 
 1 1 Hear, O Lokd, and have mercy upon me : 
 Loed, be Thou my helper. 
 
 1 2 Thou hast turned my heaviness into joy : 
 Thou hast put off my sackcloth, and girded me 
 with gladness. 
 
 1 3 Therefore shall every good man sing of Thy 
 praise without ceasing : my God, I will give 
 thanks unto Thee for ever. 
 
 THE XXXI. PSALM. 
 
 In Te, Doniine, speravi. 
 
 IN Thee, Lord, have I put my trust : let me 
 never be put to confusion, deliver me in 
 Thy righteousness. 
 
 2 Bow down Thine ear to me : make haste to 
 deliver me. 
 
 3 And be Thou my strong Eock, and House of 
 defence : that Tliou mayest save me. 
 
 4 For Thou art my strong Rock, and my Castle : 
 be Thou also my Guide, and lead me for Thy 
 Name's sake. 
 
 5 Draw me out of the net that they have laid 
 privily for me : for Thou art my Strength. 
 
 6 Into Thy hands I commend my spirit ; for 
 Thou hast redeemed me, O Loed, Thou God of 
 truth. 
 
 7 I have hated them that hold of superstitious 
 vanities : and my trust hath been in the Lord. 
 
 8 I will be glad, and rejoice in Thy mercy ; 
 for Thou hast considered my trouble, and hast 
 known my soul in adversities. 
 
 9 Thou hast not shut me up into the hand of 
 the enemy : but hast set my feet in a large room. 
 
 10 Have mercy upon me, Lord, for I am 
 in trouble : and mine eye is consumed for very 
 heaviness ; yea, my soul and my body. 
 
 11 For my life is waxen old with heaviness : 
 and my years with mourning. 
 
 12 My strength faileth me, because of mine 
 iniquity : and my bones are consumed. 
 
 XXXI. 
 
 Hist. See AnHot. 
 Btble, ii. 648. 
 
 L,!,.re. s. e. m- 
 
 Mond. Mattins. 
 Compline, verses 
 1-6. 
 
 Avertisti faciem Tuam a mo : et factus sum 
 conturbatus. 
 
 Ad Te, DoMiNE, clamabo : et ad Deum meum 
 deprecabor. 
 
 Quaj utilitas in sanguine meo : dum descendo 
 in corruptionem ? 
 
 Nunquid confitebitur Tibi pulvis : aut annun- 
 tiabit veritatem Tuam 1 
 
 Audivit DoMiNUS et misertus est mei : DoMi- 
 NUS factus est adjutor mens. 
 
 Convertisti planctum meum in gaudium mihi : 
 concidisti saccum meum, et circundedisti me 
 lajtitia. 
 
 Ut cantet Tibi gloria mea, et non compungar : 
 DoMiNE Deus mens, in teternum confitebor Tibi. 
 
 I 
 
 PSALMUS XXX. 
 
 N Te, DoMiNE, speravi; non confundar in 
 asteruum : in justitla Tua libera me. 
 
 Inclina ad me aurem Tuam : accelera ut eruas 
 me. 
 
 Esto mihi in Deum protectorem et in domum 
 refugii : ut salvum me facias. 
 
 Quoniam fortitudo mea et refugium meum es 
 Tu : et propter nomen Tuum deduces me, et 
 enutries me. 
 
 Educes me de laqueo quern absconderunt mihi : 
 quoniam Tu es protector mens. 
 
 In manus Tuas commendo spiritum meum : 
 redemisti me, Domine Deus veritatis. 
 
 Odisti observantes vanitates : supervacue. 
 
 Ego autem in Domino speravi : exultabo et 
 listabor in misericordia Tua. 
 
 Quoniam respexisti humilitatem meam : salvasti 
 de necessitatibus animam meam. 
 
 Nee conclusisti me in manibus inimici : statu- 
 isti in loco spatioso pedes meos. 
 
 Miserere mei, Domine, quoniam tribulor : con- 
 turbatus est in ira oculus meus, auiina mea et 
 venter meus. 
 
 Quoniam defecit in dolore vita mea : et anni 
 mei in gemitibus. 
 
 Infirmata est in paupertate virtus mea ; et ossa 
 mea conturbata sunt. 
 
 from His beloved Son, so tliat the soul of the holy and inno- 
 cent One was troubled^ Giving up His life, that Holy One 
 suflFered His body to be carried to the grave, while His soul 
 descended into hell. But the dust of death could not magnify 
 the glory of God, nor offer an Eucharistic sacrifice, nor give 
 profit from the blood of the Atonement, nor proclaim Divine 
 Truth. Tliorefore the Lord in His good purposes, for His 
 own glory, and for man's salvation, brought the soul of 
 Christ out of liell, kept His body from the usual lot (if those 
 who descend into the grave, put oil' from Him the sackcloth 
 of sulTering humanity aud a natural body, and girded Him 
 with the joy of a humanity that is glorified and a body that 
 has become spiritual. Because of this mercy of God towards 
 man for the sake of his Redeemer, the Church, which is 
 Christ's glory, — even the children which God has given to 
 Him, — will praise Him continually, offering up to Him fur 
 ever the acceptable memori.al of His love, according to His 
 commandment, "This do, for a remembrance of Me." 
 
 The apjilication of this Psalm to Christ the Head shews 
 clearly without further illustration how it may bo applied to 
 His members, collectively and individually. When the time 
 of her tribvdation is past, the Church can follow the words of 
 
 her Lord, and .as He could say, "Thou hast set Me up," as 
 the High Priest interceding, the King of kings ruliug, and 
 the Lamb of God receiving Divine worship, so may His 
 Church praise God for re\ ealing His glory by and in her, 
 lifting her up from the dust and sackcloth of sufi'ering, and 
 girding her with the joy of an universal triumph. And there 
 are times when the Christian .soul may take such words for 
 its own also, and thank God with a better informed faith 
 than Hezekiah did, when even he said, "The living, the 
 living, he shall praise Thee, as I do this day. " 
 
 PSALM XXXI. 
 
 This is another of the Psalms which our Lord has 
 marked with the sign of the Cross, His last words at 
 Calvary being taken from the sixth verse, " Fatlicr, into 
 Thy hands I commend My spirit." It is an old tradition 
 that Ho repeated all the Psalms from tlie 22nd as far as this 
 verse of the lilst during the three hours of His extreme 
 sufferings ; thus making these worda the Compline Hymn of 
 His earthly life. 
 
 The Pe.alm is especially one of those in which Christ spe.aks
 
 528 
 
 C6e IPsalms. 
 
 6th Day. [Ps. 31.] 
 
 13 1 became a reproof among all mine enemies, 
 but especially among my neighbours : and they 
 of mine acquaintance were afraid of me, and tliey 
 that did see me without conveyed themselves 
 from me. 
 
 14 1 am clean forgotten, as a dead man out of 
 mind : I am become like a broken vessel 
 
 15 For I have heard the blasphemy of the 
 multitude : and fear is on every side, while they 
 conspire together against me, and take their 
 counsel to take away my life. 
 
 16 But my hope hath lieen in Thee, O Lord : 
 I have said, Thou art my God. 
 
 17 My time is in Thy hand, deliver me from 
 the hand of mine enemies : and from them that 
 persecute me. 
 
 18 Shew Thy servant the light of Thy counten- 
 ance : and save me for Thy mercy sake. 
 
 19 Let me not be confounded, O Lord, for 
 I have called upon Thee : let the ungodly be 
 put to confusion, and be put to silence in the 
 grave. 
 
 20 Let the lying lips be put to silence : which 
 
 cruelly, disdainfully, and despitefully speak 
 
 against the righteous. 
 
 ... 
 
 21 O how plentiful is Thy goodness which 
 
 Thou hast laid up for them that fear Thee : and 
 that Thou hast prepared for them that put their 
 trust in Thee, even before the sons of men. 
 
 22 Thou shalt hide them privily by Thine own 
 presence from the provoking of aU men : Thou 
 shalt keep them secretly in Thy tabernacle from 
 the strife of tongues. 
 
 23 Tlianks be to the Lord : for He hath 
 shewed me marvellous great kindness in a strong 
 city. 
 
 24 And when I made haste, I said : I am cast 
 out of the sight of Thine eyes. 
 
 25 Nevertheless Thou heardest the voice of my 
 prayer : when I cried unto Thee. 
 
 26 love the Lord, all ye His saints : for the 
 Lord preserveth them that are faithful, and 
 plenteously rewardeth the proud doer. 
 
 27 Be strong, and He shall establish your 
 heart : all ye that put your trust in the Lord. 
 
 Super omnes inimicos meos factus sum oppro- 
 brium vicinis meis valde : et timor notis meis. 
 
 Qui videbant me foras fugerunt a me : oblivioni 
 datus sum, tanquam mortuus a corde. 
 
 Factus sum tanquam vas perditum : quoniam 
 audivi vituperationem miiltorura commorantium 
 in circuitu. 
 
 In eo dum convenirent simul adversum me : 
 accipere animam meam consiliati sunt. 
 
 Ego autem in Te speravi, Domine ; dixi, Deus 
 meus es Tu : in manibus Tuis sortes me®. 
 
 Eripe me de manu inimicorum meorum : et a 
 persequentibus me. 
 
 lUustra faciem Tuam super servum Tuum, sal- 
 vum me fac in misericordia Tua, Domine : non 
 confuudar, quoniam invocavi Te. 
 
 Erubescant impii, et deducantur in infernum : 
 muta fiant labia dolosa. 
 
 Quse loquuntur adversus justum iniquitatem : 
 in superbia, et in abusione. 
 
 Quam magna multitudodulcedinis Tuse Domine : 
 quam abscondisti timentibus Te 1 
 
 Perfecisti eis qui sperant in Te : in conspectu 
 filiorum hominum. 
 
 Abscondes eos in abscondito faciei Tuce : a 
 conturbatione hominum. 
 
 Proteges eos in tabernaculo Tuo ' a contra- 
 dictione linguarum. 
 
 Benedictus DoMiNrs : quoniam mirificavit 
 misericordiam Suam mihi ; in civitate munita. 
 
 Ego autem dixi in excessu mentis meai : Pro- 
 jectus sum a facie oculorum Tuorum. 
 
 Ideo exaudisti vocem orationis mese : dum 
 clamarem ad Te. 
 
 Diligite Dominum omnes sancti Ejus, quoniam 
 veritatem requiret Dominus : et retribuet 
 abundanter facientibua superbiam. 
 
 Viriliter agite, et confortetur cor vestrum : 
 omnes qui speratis in Domino. 
 
 as personating His people, or rather as concentrating within 
 Himself all their experiences. Having taken our nature, He 
 speaks in our words, that we may the better learn to speak 
 with His. Accordingly we hear Him speaking of God's 
 mercy towards Him, although that mercy was needless for 
 One Whose immaculate nature could face the unmitigated 
 justice of the All righteous ; and of His strength failing 
 because of His iniquity, though all the sin which He bore was 
 that of others. So He said to the persecutor of His Church, 
 "Saul, Saul, why persecutest thou Me?" and so He will say 
 at the last day, " Inasmuch as ye did it unto one of the least 
 of these My brethren, ye did it unto Me." 
 
 In psalms and prophecies we may find the Scriptural com- 
 plement of the Gospels, revealed by Him Who could foresee 
 history. So in the eleventh verse of this Psalm we have a 
 most affecting truth concerning the influence of Christ's 
 sorrows on His human n.ature. His earthly life extended 
 only to thirty-three years, yet he seemed so much older that 
 the Jews said to Him. "Thou art not yet fifty years old." 
 The truth is here told us, that His "life was waxen old 
 through heaviness, and His years with mourning ; " youth 
 and joy having no place in the ministerial life of Him W^ho 
 saw and felt the whole accumulated burden of all sin. 
 
 The direct .application of this Psalm to our Lord is thus as 
 clearly shewn as in any of those which are more especially 
 named as Psalms of the Passion • nor can a complete applica- 
 
 tion be made to any other person, or to Him in any other 
 manner than as representing those for whom His work of 
 atonement was wrought. The whole Psalm is an amplifica- 
 tion of our Lord's prayer, "Not My will, but Thine;" and 
 sets before us very strongly the necessity and the advantage 
 of prayer. For if He uttered such words of prayer for 
 deliverance Who knew the whole course of events that was 
 to follow, how much more are they bound to supplicate their 
 (iod to Whom the future is a sealed book ! And if the Lord 
 heard the voice of the Saviour's prayer [verse 2.")], and sent an 
 angel to strengthen Him though the cup of the Passion was 
 not removed, much more may they look to be made strong, 
 and to have their hearts established, who are in so much 
 greater need of the Divine aid. 
 
 Few Psalms contain more verses which can be taken into 
 use by the Christian as ex])ressive of his own experience and 
 aspirations. As our Lord left to His people the germ of all 
 prayer, so He has consecrated the words of David by His own 
 adoption of them, and that in such a manner that we may 
 use them as part of His own prevailing intercession. 
 
 PSAI.M XXXII. 
 
 Christ, as the representative of the whole human race, 
 offers up in this Psalm the sacrifice of penitence, and rejoices 
 in the blessedness of Absolution. So "blessed" indeed was
 
 6th Day. [Ps. 32, 33.] 
 
 Cf)e ip.salms. 
 
 529 
 
 Dav 6. Evening Prayer. 
 
 THE XXXn. PSALM. 
 Beati, quorum. 
 
 BLESSED is he whose unrighteoiisness is for- 
 given : and whose sin is covered. 
 
 2 Blessed is the man unto whom the Lord 
 imputeth no sin : and Ln whose spirit there is no 
 guile. 
 
 3 For while I held my tongue : my bones con- 
 sumed away through my daily complaining. 
 
 4 For Thy hand is heavy upon me day and 
 night : and my moisture is like the drought in 
 summer. 
 
 5 I will acknowledge my sin unto Thee : and 
 mine unrighteousness have I not hid. 
 
 6 I said, I will confess my sins unto the Lord : 
 and so Thou forgavest the ■wickedness of my sin. 
 
 7 For this shall every one that is godly make 
 his prayer unto Thee, in a time when Thou 
 mayest be found : but in the great water-floods 
 they shall not come nigh him. 
 
 8 Thou art a Place to hide me in, Thou shalt 
 preserve me from trouble : Thou shalt compass 
 me about with songs of deliverance. 
 
 9 I will inform thee, and teach thee in the 
 way wherein thou shalt go : and I will guide thee 
 with iline eye. 
 
 10 Be ye not like to horse and mule, which 
 have no understanding : whose mouths must be 
 held with bit and bridle, lest they fall upon thee. 
 
 1 1 Great plagues remain for the ungodly : but 
 whoso putteth his trust in the Lord, mercy 
 embraceth him on every side. 
 
 12 Be glad, O ye righteous, and rejoice in the 
 Lord ; and be joyful, all ye that are true of 
 heart. 
 
 THE XXXIII. PSALM. 
 
 Exultate, justi. 
 
 r)E.IOICE in the Lord, O ye righteous : for 
 ^^ it becometh well the just to be thankful. 
 2 Praise the Lord with harp : sing praises 
 unto Him with the lute, and instrument of ten 
 strings. 
 
 XXXH. 
 
 Hist. David. Occa- 
 sion unknown. 
 
 Liturg. Ash Wed. 
 M.ittins. S.g.S- 
 Mond. Mattitis. 
 
 PeniUntiai Ps. 3. 
 
 XXXIII. 
 
 Ilisl. Davi.l. Occa- 
 sion unknown. 
 
 L,ti,rs. S. ^. 3U. 
 Mond.Maltius. All 
 Saints, Many Mar- 
 tyrs, Many Con- 
 lessors, 3ril Noct. 
 [.■^fcS. KMi^.Sertn. 
 333.1 
 
 PSALMUS XXXI. 
 
 BEATI quorum remissse sunt iniquitates : et 
 quorum tecta sunt peccata. 
 Beatus vir cui non imputavit Dominus pecca- 
 tum : nee est in spiritu ejus dolus. 
 
 Quoniam tacui, inveteraverunt ossa mea : dum 
 clamarem tota die. 
 
 Quoniam die ac nocte gravata est super me 
 manus Tua : conversus sum in asrumna mea, dum 
 configitur spina. 
 
 Delictum meum cognitum Tibi feci : et 
 injustitiam meam non abscondi. 
 
 DLsi, Confitebor adversum me injustitiam 
 meam Domino : et Tu remisisti impietatem 
 peccati meL 
 
 Pro hac orabit ad Te omnis sanctus : in tem- 
 pore opportuno. 
 
 Veruntamen in diluvio aquarum multarum : 
 ad eum non approximabunt. 
 
 Tu es refugium meum a tribulatione quse cir- 
 cundedit me : exultatio mea, erue me a circun- 
 dantibus me. 
 
 Intellectum tibi dabo, et instruam te in via 
 hac qua gradieris : firmabo super te oculos ^Meos. 
 
 Nolite fieri sicut equus et mulus : quibus non 
 est inteUectus. 
 
 In chamo et frasno "maxillas eorum constringe : 
 qui non approximant ad te. 
 
 Multa flagella peccatoris : sperantem autem in 
 Domino misericordia circundabit. 
 
 Lastamini in Domino et exidtate justi 
 gloriamini omnes recti corde. 
 
 et 
 
 PSALMUS xxxn. 
 
 EXULTATE justi in Domino : rectos decet 
 coUaudatio. i 
 
 Confiteniini Domino in cithara : in psalterio 
 decern chordarum psallite lUi. 
 
 He by the purity of His nature that no sin was imputed to 
 Him as His own, nor was any guile found in His spirit. 
 Yet so great is the mercy of God that tlie hlessedness of the 
 forgiven soul is made next, and even like to, th.at of the inno- 
 cent soul. When His pardoning word has exercised its 
 power, and " unrigliteonsne.ss is forgiven," the spirit is 
 freed, and pure of guile and sin ; so that they who are thus 
 reunited to tlie spotless Laml) of God become partakere of 
 His holiness. 
 
 Thus, alUiough there is no peace to tlie sinner while ho 
 luilils his tongue, .ind refuses to confess his sin, he who puts 
 his trust in the Lord's mercy and humbly acknowledges his 
 transgressions will find that mercy embracing him on every 
 side. Especially he will lind out that the Son of Man hath 
 power on eartli to forgive sins, and that this power He has 
 given ti> His Church [.John xx. '2;)]; that when "truth of 
 heart," a sincere penitence, has removed every bar from the 
 way of God's word of abafilution, it will go forth with power 
 to convey actual pardon, aud, with pardon, comfort. 
 
 This penitential I'salm is, therefore, a word of Christ 
 shewing us the pattern of repentance to be foUoweil by His 
 members, and proclaiming the blessedness of their state 
 whose repentance I>as been of that sincere character that God 
 
 is able to bless to the penitent the words of absolution, and 
 thus to make them effective to his pardon and justilicatiou. 
 
 PSALM XXXIIL' 
 
 This Psalm has been used time immemorial on festivals of 
 martyrs. It was, doubtless, adopted for that purpose from 
 its manifest position as a sequel to the foregoing Psalm of 
 penitence; which makes it represent the "New Song" of 
 the saints who have entered into perfec;t peace tlirough the 
 linal pardon of their (Jod : " And tliey sung a new song, say- 
 ing. Thou art worthy to take the book, and to open the seals 
 thereof : for Tliou wast slain, and hast reileemed us to God 
 by Thy blood out of every kinilred, and tongue, and people, 
 and nation ; and hast made us unto our (iod kings and 
 priests : and we shall reign on the earth." [Rev. v. 9, 10.] 
 This association of ideas is further exhibited by the general 
 subject of the Psalm, which is a hymn of praise to God for 
 
 1 The structure of tliis Psalm is observable, consisting a.<! it does of ttn 
 infroductory and concluding verse, and of nine intermediate stanzas or 
 snbjerts. It can scarcely be donbted that this struetuiv was recognized in 
 tlie nuisic to which the Ps.ilm was originally sung. It is also probablo 
 that there is a reference to it in the cud of the second verse. 
 
 •Jl
 
 530 
 
 €-\)C Ipsalms. 
 
 6th Day. [Ps. 34.] 
 
 3 Sing unto the Lord a new song : sing 
 praises lustily unto Ilim with a good courage. 
 
 4 For the Word of the Lord is true : and all 
 His works are faithful. 
 
 5 He loveth righteousness and judgement : the 
 earth is full of the goodness of the Lord. 
 
 6 By the Word of the Lord were the heavens 
 made : and all the hosts of them by the breath 
 of His mouth. 
 
 7 He gathereth the waters of the sea together, 
 as it were upon an heap : and layeth up the 
 deep, as in a treasure-house. 
 
 8 Let all the earth fear the Loud : stand in 
 awe of Him, all ye that dwell in the world. 
 
 9 For He spake, and it was done : He com 
 manded, and it stood fast. 
 
 10 The Lord bringeth the counsel of the 
 heathen to nought : and maketh the devices of 
 the people to be of none effect, a7ui casteth cmt 
 the counsels of princes. 
 
 11 The counsel of the Lord shall endure for 
 ever : and the thoughts of His heart from genera- 
 tion to generation. 
 
 12 Blessed are the people whose God is the 
 Lord Jehovah : and blessed are the folk that 
 He hath chosen to Him, to be His inheritance. 
 
 13 The Lord looked down from heaven, and 
 beheld all the children of men : from the habita- 
 tion of His dwelling He considereth all them 
 that dwell on the earth. 
 
 1 4 He fashioneth all the hearts of them : and 
 understandeth all their works. 
 
 1 5 There is no king that can be saved by the 
 multitude of an host : neither is any mighty man 
 delivered by much strength. 
 
 16 A horse is counted but a vain thing to save 
 a man : neither shall he deliver any man by his 
 great strength. 
 
 17 Behold, the eye of the Lord is upon them 
 that fear Him : and upon them that put their 
 trust in His mercy; 
 
 18 To deliver their soul from death : and to 
 feed them in the time of dearth. 
 
 19 Our soul hath patiently tarried for the 
 Lord : for He is our Help, and our Shield. 
 
 20 For our heart shall rejoice in Him : because 
 we have hoped in His holy Name. 
 
 21 Let Thy merciful kindness, Lord, be 
 upon us : like as we do put our trust in Thee." 
 
 I 
 
 THE XXXIV. rSALM. 
 Benedicam Domino. 
 
 WILL alway give thanks unto the Lord 
 His praise shall ever be in my mouth. 
 
 a I.itany Suffrages. 
 
 XXXIV. 
 
 Ntsr David ; at 
 court of Achiih. 
 
 i.«,ry. *. S. 3g. 
 Mond. ^^attins, 
 Many M.irtyrs. 3rd 
 Noct. St. Michael 
 and All Saints. 2nd 
 Koct. Apostlesand 
 Evangelists. 1st 
 Noct. 
 
 Cantate Ei canticum novum : bene psallite Ei 
 in vociferatione. 
 
 Quia rectum est verbum Domini : et omnia 
 opera Ejus in fide. 
 
 Diligit misericordiam et judicium : misericordia 
 Domini plena est terra, 
 
 Verbo Domini cceli firmati sunt : et spiritu oris 
 Ejus omnis virtus eorum. 
 
 Congregans sicut in utre aquas maris, 
 in thesauris abyssos. 
 
 ponens 
 
 Timeat Dominum omnis terra : ab Eo autem 
 commoveantur omnes inhabitantes orbem. 
 
 Quoniam Ipse dixit, et facta sunt : Ipse man- 
 davit, et creata sunt 
 
 DoMiNUS dissipat consilia gentium ; reprobat 
 autem cogitationes populorum : et reprobat con- 
 silia principum. 
 
 Consilium autem Domini in seternum manet : 
 cogitationes cordis Ejus in generatione et genera- 
 tionem. 
 
 Beata gens cujus est Dominus Deus ejus : 
 populus quem elegit in haereditatem SibL 
 
 De ccelo respesit Dominus : vidit omnes fiUos 
 hominum. 
 
 De prajparato habitaculo Suo : raspexit super 
 omnes qui habitant terram. 
 
 Qui finxit singillatim corda eorum : qui intel- 
 ligit omnia opera eorum. 
 
 Non salvatur rex per multam virtutem : et 
 gigas non salvabitur in multitudine virtutis suae. 
 
 Fallax equus ad salutem ; 
 virtutis sute non salvabitur. 
 
 in abundantia autem 
 
 Ecce ocuH Domini super metuentes Eum 
 in eis qui sperant super misericordia Ejus. 
 
 et 
 
 Ut eruat a morte animas eorum : et alat eos in 
 fame. 
 
 Anima nostra sustinet Dominum : quoniam 
 adjutor et protector noster est. 
 
 Quia in Eo laitabitur cor nostrum : et in 
 nomine sancto Ejus speravimus. 
 
 Fiat misericordia Tua, Domine, super nos : 
 quemadmodum speravimus in Te. 
 
 psALMus xxxni. 
 
 BENEDICAM Dominum in omni tempore 
 semper laus Ejus in ore meo. 
 
 the wonders of Creation, it being one of the strains of 
 he.avenly lauds that "Thou art worthy, Lord, to receive 
 glory and honour and power : for Thou hast created all 
 things, and for Tliy pleasure they are and were created." 
 [Rev. iv. 11.] 
 
 But all such hymns of praise for God's good work in the 
 natural creation carry a further meaning which looks to the 
 new and spiritual Creation whereby all things are made new 
 in Christ Jesus. By tlie word of the Lord were the heavens 
 made : and the same word will be the Creator of the new 
 heaven and tlio new earth, when tlie first heaven and the 
 first earth shall have passed away and there shall be no more 
 sea. The Church, enlightened by the words of Christ and 
 the Holy Ghost, sings this hymn to God with a far deeper 
 
 meaning than attached to it when sung by the Jewish Church : 
 beholding with open face the glory of the Lord Jesus revealed 
 in it : and adoring Him in its measured strains as that 
 eternal Word, Who became man for us men and for our 
 salvation, and Whose perpetual miracle of new creation is 
 the subject of her continual thanksgiving. 
 
 PSALM XXXIV.' 
 
 This Psalm contains a Divine prophecy of the Agony, 
 
 1 Tliis P.salm is appointed for use at the time of Communion in the 
 Liturgy of St. James, and in the Apostolical Constitutions. The assoiin- 
 tion of it with the Eucharist plainly arises from the words of the eighth 
 verse. lu the Hebrew it Is an Alphabet Psalm.
 
 6th Day. [Ps. 34.] 
 
 Cf)e Psalms. 
 
 531 
 
 2 My soul shall make her boast in the 
 Lord : the humble shall hear thereof, and be 
 glad. 
 
 3 praise the Lord with me : and let us 
 magnify His Name together. 
 
 4 I sought the Lord, and He heard me : yea, 
 He delivered me out of all my fear. 
 
 5 They had an eye unto Him, and were light- 
 ened ; and their faces were not ashamed. 
 
 6 Lo, the poor crieth, and the Lord heareth 
 him : yea, and saveth him out of all his 
 troubles. 
 
 7 The angel of the Lord tarrieth round about 
 them that fear Him : and delivereth them. 
 
 8 taste, and see how gracious the Lord is : 
 blessed is the man that trusteth in Him. 
 
 9 O fear the Lord, ye that are His saints : for 
 they that fear Him lack nothing. 
 
 10 The lions do lack, and suffer hunger ; but 
 they who seek the Lord shall want no manner of 
 thing that is good. 
 
 11 Come, ye children, and hearken imto me : 
 I will teach you the fear of the Lord. 
 
 12 AVhat man is he that lusteth to live : and 
 would fain see good days 1 
 
 13 Keep thy tongue from evil : and thy lips, 
 that they sjieak no guile. 
 
 14 "Eschew evil, and do good ; seek peace, 
 and *ensue it. 
 
 15 The eyes of the Lord are over the right- 
 eous : and His ears are open unto their prayers. 
 
 16 The countenance of the Lord is against 
 them that do evil : to root out the remembrance 
 of them from the earth. 
 
 17 The righteous cry, and the Lord heareth 
 them : and delivereth them out of all their 
 troubles. 
 
 18 The Lord Ls nigh unto them that are of a 
 contrite heart : and will save such as be of an 
 humble spirit. 
 
 19 Great are the troubles of the righteous : 
 but the Lord delivereth him out of all. 
 
 20 He keepeth all his bones : so that not one 
 of them is broken. 
 
 21 But misfortune shall slay the ungodly : 
 and they that hate the righteous shall be 
 desolate. 
 
 22 The Lord delivereth the souls of His 
 servants : and all they that put their trust in 
 Him shall not be destitute. 
 
 In Domino laudabitur anima mea 
 mansueti, et lajtentur. 
 
 audiant 
 
 n i.e. ShuQ, or, as in 
 B. v.. '• depart 
 from." 
 
 tt i.t. Follow after, 
 or,asin B,V., "pur- 
 sue." 
 
 Magnificate Dominum mecum : et exaltemus 
 nomen Ejus in idipsura. 
 
 Exquisivi Dominum, et exaudivit me : et ex 
 omnibus tribulationibus meis eripuit me. 
 
 Accedite ad Eum, et iUuminamini : et facies 
 vestriB non confundentur. 
 
 Iste pauper claraavit, et Dominus exaudivit 
 eum : et ex omnibus tribulationibus ejus salvavit 
 eum. 
 
 Immittet angelus Domini in circuitu timentium 
 Eum : et eripiet eos. 
 
 Gustate, et videte quoniam suavis est Do- 
 minus : beatus vir qui sperat in Eo. 
 
 Timeto Dominum omnes sancti Ejus : quoniam 
 non est inopia tinientibus Eum. 
 
 Divites eguerunt et esurierunt : inquirentes 
 autem Dominum non minuentur omni bono. 
 
 Venite, filii, audite me : timorem Domini 
 docebo vos. 
 
 Quis est homo qui vult vitam : diligit dies 
 videre bonos 1 
 
 Prohibe linguam tuam a malo : et labia tua ne 
 loquantur dolum. 
 
 Diverte a malo et fac bonum : inquire pacem, 
 et persequere eam. 
 
 Oculi Domini super justos : et aures Ejus ad 
 preces eorum. 
 
 Vultus autem Domini super facientes mala : 
 ut perdat de terra memoriam eorum. 
 
 Clamaverunt justi, et Dominus exaudivit eos : 
 et ex omnibus tribulationibus eorum liberavit 
 eos. 
 
 Juxta est Dominus his, qui tribulato sunt 
 corde : et humiles spiritu salvabit. 
 
 Multre tribulationes justorum : et de omnibus 
 his liberavit eos Dominus. 
 
 Custodit Dominus omnia ossa eorum : unum 
 ex his non conteretur. ' 
 
 Mors peccatorum pessima : et qui oderunt 
 justum delinquent. 
 
 Eedimet Dominus animas servorum Suorum ; 
 et non delinquent omnes qui sperant in Eo. 
 
 Suffering, ami Deliverance of the holy Jesus ; and also of the 
 fate of Judas the betrayer : "Great are the troubles of the 
 righteous. . . . But they that hate the righteous shall be 
 desolate." In the third verse there is a direct recognition of 
 the principle; that Clirist's words in the I'salnis are also often 
 given to be the wonls of His meniliers ; and in the sixth and 
 seventh verses tliis principle is illnstrated by the change of 
 the pronoun from singular to. plural. The "poor in spirit" 
 are one with Him Wlio became "the poor" that He might 
 ni.ake many rich. He cried to His Father wlien His soul 
 was exceeding sorrowful, even unto death, and the angel of 
 the Lord appeared from Heaven, stronathcning Him. Our 
 Lord is also called "THK lUGUTEOrs" (the term being used 
 iiitcrchangctably in tlu' same manner) in the (iftcentli, seven- 
 teenth, and nineteeulli verses. Tliis term is founil in Acts 
 iii. 14, and vii. .W, aTid the twentieth verse being expressly 
 applied to our Lord by St. John, shews clearly of Whom 
 the Psalm speaks. In contrast to this designation of the 
 holy Jesus, "the Ungodly" must clearly be taken to mean 
 the betrayer, whom " misfortune slow" when "he hanged 
 
 himself, and falling headlong he burst asunder in the midst, 
 and his bowels gushed out," and of whom the Apostle said, 
 "Let his habitation l}e desolate." Hence we may see that 
 tiie "evil" of the traitor's "tongue," and the "guile" 
 of his "Hail, Master," are signified in the thirteenth and 
 fourteenth verses, setting him forth as a terrible examiJe, .and 
 warning us that it is possible even now to crucify the Son of 
 God afresh. 
 
 In the eleventh verse we seem to hear the parting words 
 of the great Teacher to His little flock, "I will not leave 
 you orphans : " the echo of which loving words sounded in 
 the oft repeated salutation of His beloved A))ostle, "My 
 little ehihlren," Of tliat little flock, the children of the 
 Lord, tlie words of the I's.alm are al.'io spoken ; of the Bride 
 which is "bone of His bone, and flesh of His flesli," and 
 which He will preserve through all tlu^ troubles of this world, 
 that though her blood be even shed like water in the streets 
 of Jerusalem, tlie strength of her internal fr.ame sliall sur- 
 vive to be restored to life in the glory of the Resurrection 
 kingdom.
 
 532 
 
 Cbe Psalms. 
 
 7th Day. [Ps. 35.] 
 
 Day 7. MORNING PRATER. 
 THE XXXV. PSALM. 
 Judica, Domine. 
 
 PLEAD Thou my cause, O Lokd, with them 
 that strive with me : and fight Thou 
 against them that fight against me. 
 
 2 Lay hand upnu the .shield and buckler : and 
 stand up to help me. 
 
 3 Bring forth the spear, and stop the way 
 against them that persecute me : say unto my 
 soul, I am thy salvation. 
 
 4 Let them be confounded, and put to shame, 
 that .seek after my soul : let them be turned back, 
 and brought to confusion, that imagine mischief 
 for me. 
 
 5 Let them be as the dust before the wind : 
 and the angel of the Lord scattering them. 
 
 6 Let their way be dark and slippery : and let 
 the angel of the Lord per.secute them. 
 
 7 For they have privily laid their net to 
 destroy me without a cause : yea, even without 
 a cause have they made a pit for my soul. 
 
 8 Let a sudden destruction come upon him 
 unawares, and his net, that he hath laid privily, 
 catch himself : that ho may fall into his own mis- 
 chief. 
 
 9 And, my soul, be joyful in the Lord : it 
 shall rejiiice in His salvation. 
 
 1 All my bones shall say, Lord, who is like 
 unto Thee, Who deliverest the poor from him that 
 is too strong for him : yea, the poor, and him that 
 is in misery, from him that spoileth him. 
 
 1 1 False witnesses did rise up : they laid to my 
 charge things that I knew not. 
 
 12 They rewarded me evil for good : to the 
 great discomfort of my soul. 
 
 1 3 jN'evertheless, when they were sick I put on 
 sackcloth, and humbled my soul with fasting : 
 and my prayer shall turn into mine own bosom. 
 
 14 I behaved myself as though it had been 
 my friend, or my brother : I went heavily as one 
 that mourneth for his mother. 
 
 15 But in mine adversity they rejoiced, and 
 gathered themselves together : yea, the very 
 abjects came together against me unawares, mak- 
 ing mouths at me, and ceased not. 
 
 16 AVith tlie flatterers were busy mockers : 
 who gnashed upon me with their teeth. 
 
 XXXV. 
 
 Hist. David ; while 
 persecuted by Saul. 
 
 Ulurf. S. g. 3g. 
 Mond. Mattiiis 
 
 PSALM XXXV. 
 
 A Scriptural key to the Evangelical interpretation of this 
 Psalm is given by onr Lord Himself in one of His final dis- 
 courses : " But this is come to pass, that the word might be 
 fulfilled that is written in their law, They hated Me without 
 a cause. " [John xv. 25. ] Tlie eleventh verse also received a 
 literal fulfilment in the false witness borne against our Lord 
 wlien He was accused Ijefure tlie High Priest. Ami, like the 
 preceding Psalm, it contains, in addition to tliese direct refer- 
 ences to the sufferings of our Lord, a prophetic intimation of 
 the fate which should befall tlie traitor .hulas. 
 
 Although bearing much resemblance to the 22nd Psalm in 
 its general character, this differs from tliat in dwelliu" less 
 upon tlie sorrows of the suffering Jesus as they affected His 
 body and soul than on the aspect which those sorrows wear 
 as being brought about by the acts of those whom He came 
 to love and save. In the one Psalm the Man of Sorrows is 
 heard crying out in the depth of the woe brought upon Him 
 
 PSALMUS xxxrv. 
 
 JLTDICA, Domine, nocentes me 
 impugnantes me. 
 
 expugna 
 
 Apprehende arma et scutum : et exsurge in 
 adjutorium mihi. 
 
 Eftunde frameam, et conclude adversus eos qui 
 persequuntur me : die animse me^e, Salus tua Ego 
 sum. 
 
 Confundantur et revereantur : quserentes ani- 
 mam meam. 
 
 Avertantur retrorsum et confundantur : cogi- 
 tantes mihi mala. 
 
 Fiant tanquam pulvis ante faciem venti : et 
 angelus Domini coarctans eos. 
 
 Fiat via illorum tenebra; et lubricum : et angel- 
 us Domini persequens eos. 
 
 Quoniara gratis absconderunt mihi interitum 
 laquei sui : supervacue exprobraverunt animam 
 meam. 
 
 Veniat illi laqueus quem ignorat : et captio 
 quam abscondit apprehendat eum, et in laqueum 
 cadat in ipsum. 
 
 Anima autem mea exultabit in Domino : et 
 delectabitur super salutari Suo. 
 
 Omnia ossa mea dicent : Domine, quis similis 
 Tibi % 
 
 Eripiens inopem de manu fortiorum ejus : 
 egenum et paujierem a diripientibus eum. 
 
 Surgentes testes iuiqui 
 terrogabant me. 
 
 Eetribuebant mihi mala pro bonis : sterilitatem 
 anim» mea?. 
 
 Ego autem cum mihi molesti essent : induebar 
 cilicio. 
 
 Humiliabam in jejunio animam meam : et 
 oratio mea in sinu meo convertetnr. 
 
 Quasi proximum, et quasi fratrem nostrum, sic 
 complacebam : quasi lugens et contristatus, sic 
 humiliabar. 
 
 Et adversum me Itctati sunt, et convenerunt : 
 congregata sunt super me flagella, et ignoravi. 
 
 Dissipati sunt, nee compuncti ; tentaveruut 
 me ; subsannaverunt me subsannatione : frendue- 
 runt super me dentibus suis. 
 
 qu* ignorabam in- 
 
 by His vicarious atonement : in the other, the guileless Just 
 One appeals to the All-righteous Judge against the unrighteous 
 judgement of men : "Judge Me, Lord, according to Thy 
 righteousness." In this aspect the 35th Psalm furnishes us 
 w ith a fearful comment upon the injustice of the Jews in per 
 secuting Christ. And since, when He cries, " Plead Thou My 
 cause," He asks the righteous Judge to plead that of His 
 mystical Body also, the Psalm e.xpresses not less the injustice 
 of those who at any time persecute the Church. In the one 
 case we see the manner in which the world treated the Good 
 Samaritan who put on the sackcloth of our nature that He 
 might lift up that nature, sick and wounded by the Fall : in 
 the other the Antichrists of every age rising up in false wit- 
 ness, and spreading nets against His Church, the one mission 
 of which is to gather souls to God. In both the appeal lies 
 from the injustice of earth to tlie righteousness of Heaven : 
 " How long, IjOrd, holy and true, dost Thou not judge and 
 avenge our blood on them th.at dwell on the earth?" And 
 the Church of the Redeemer can look forward as her Lord
 
 7th Day. |Ps. 36.] 
 
 Ct)e Psalms. 
 
 533 
 
 1 7 Lord, how long wilt Thou look upon this : 
 O deliver my soul from the calamities which they 
 bring on me, and my darling from the lions. 
 
 18 So will I give Thee thanks in the great 
 congregation ; I will praise Thee among much 
 people. 
 
 19 O let not them that are mine enemies 
 triumph over me ungodly : neither let them wink 
 with their eyes that hate me without a cause. 
 
 20 And why? their communing is not for 
 peace ; but they imagine deceitful words against 
 them that are quiet in the land. 
 
 21 They gaped upon me with their mouth, and 
 said : Fie on thee, fie on thee, we saw it with 
 our eyes. 
 
 22 This Thou hast seen, Loed : hold not 
 Thy tongue then, go not far from me, O Loed. 
 
 23 Awake and stand up to judge my quarrel : 
 avenge Thou my cause, my God and my Loed. 
 
 24 Judge me, O Lord my God, according to 
 Thy righteousness : and let them not triumph 
 over me. 
 
 25 Let them not say in their hearts, There, 
 there, so would we have it : neither let them say. 
 We have "devoured him. 
 
 26 Let thom be put to confusion and shame 
 together that rejoice at my trouble : let them be 
 clothed with rebuke and dishonour that boast 
 themselves against me. 
 
 27 Let them be glad and rejoice that favour 
 my righteous dealing : yea, let them say alway. 
 Blessed be the Lord, Who hath pleasure in the 
 prosperity of His servant. 
 
 28 And as for my tongue, it shall be talking 
 of Tliy righteousness : and of Thy praise all the 
 day long. 
 
 THE XXXVI. PSALM. 
 Dixit injustus. 
 
 MY heart sheweth me the wickedness of the 
 ungodly : that there is no fear of God 
 before his eyes. 
 
 2 For he ilattereth himself in his own sight : 
 until his abominable sin be found out. 
 
 3 The words of his mouth are unrighteous, 
 and full of deceit : he hath left off to behave 
 him.self wisely, and to do good. 
 
 4 He imagineth mischief upon his bed, and 
 hath set himself in no good way : neither doth 
 he abhor any thing that is evil. 
 
 5 Thy mercy, Lord, reachcth unto tho 
 heavens : and Thy faithfulness unto the clouds. 
 
 [ Al. devoured. 
 
 XXXVI 
 
 Hist. David; while 
 persecuted by Saul. 
 
 A,y,,.,. S. p. It). 
 
 Mi.ud, Mattins. 
 Many Martyrs, 3rd 
 Nocc 
 
 DoMiNE, quando respicies? restitue animam 
 meam a malignitate eorum : a leonibus unicam 
 meam. 
 
 Confitebor Tibi in ecclesia magna : in populo 
 gravi laudabo Te. 
 
 Non supergaudeant mihi qui adversantur mihi 
 inique : qui oderunt me gratis, et annuunt oculis. 
 
 Quoniam mihi quidem pacifice loquebantur : 
 et in iracundia terrae loquentes dolos cogitabant. 
 
 Et dilataverunt super me os suum : dixerunt, 
 Euge, euge, viderunt oculi nostri. 
 
 Vidisti, DoMiNE, ne sileas : Domine, ne dis- 
 cedas a me. 
 
 Exsurge et intende judicio meo Deus mens : 
 et DoMiNUs mens in causam meam. 
 
 Judica me secundum justitiam Tuam, Domine 
 Deus mens : et non supergaudeant mihi. 
 
 Non dicant in cordibus suis, Euge, euge, 
 animas nostras : nee dicant, Devorabimus eum. 
 
 Erubescant et revereantur simul : qui gratulan- 
 tur mails meis. 
 
 Induantur confusione et reverentia : qui maligna 
 loquuntur super me. 
 
 Exultent et Isetentur qui volunt justitiam 
 meam : et dicant semper, Magnificetur DoMiNus, 
 C^ui voluit pacem servi Ejus. 
 
 Et lingua mea meditabitur justitiam Tuam : 
 tota die laudem Tuam. 
 
 D 
 
 PSALMUS XXXV. 
 
 IXIT injustus ut delinquat in semetipso 
 est timor Dei ante oculos ejus. 
 
 Quoniam dolose egit in conspectu ejus : ut 
 inveniatur iniquitas ejus ad odium. 
 
 Verba oris ejus iniquitas et dolus :' noluit 
 inteUigere ut bene ageret. 
 
 Iniquitatem meditatus est in cubili suo : astitit 
 omni via; non bonas ; malitiam autem non odivit 
 
 DoinNE, in coclo misericordia Tua 
 
 Tua usque ad nubes. 
 
 et Veritas 
 
 (lid, with faith in the righteous verdict of her God and in 
 His avengini; hand : looking for the destniotion, not of foes, 
 Init of the enmity and sin of foes ; looking for thorn to be su 
 conquered and Ijroiiglit to shame that they may be clotlied 
 witli the rebuke and dishonour of true penitence, and after- 
 wards be among the number of those tliat sing, " lilessed 
 be the Lonl, Wlio hath pleasure in the prosperity of His 
 servant." 
 
 Some remarks applying to the imprecatory tone of the first 
 eight verses will be found in the notes to the 69th I'salm. 
 
 PSALM xxx\a' 
 
 The first four verses of this Psalm set forth the condition 
 
 ^ III the indiclinent of criminals, a form of words is used wliicli is tnkf n 
 from the llrst verse of this i'salm, viz. '* not having the fear of God before 
 his eyes." 
 
 of fallen man ; the latter verses proclaim the mercy of God 
 in the dispensation of grace from tlie "Fountain" of our 
 Lord's immaculate human nature which was "opened for all 
 uncleauness." 
 
 "The fear of God," that fear which proceeds from love and 
 not from terror, was lost by the Fall ; tlie " flatteiy " of 
 himself by the sinner was sliewn by tlie attempt to veil the 
 shame which came witli the knowledge of evil : tlie excuses 
 which the sinners made to (ioil were unrighteous and full of 
 deceit ; they had left off to behave themselves wisely, and 
 tried to hide themselves fi-om their All-seeing Creator : good 
 became alien to them instead of being natural ; and they had 
 lost the hatred of disobedience and sin with which they had 
 originally been endowed. All this was typical of sin and 
 sinners at all times ; and at all times God's mercy to the sin- 
 ner is immeasurable, immoveable, ami inexhaustible. Such 
 is the signification underlying the first half of the Psalm.
 
 534 
 
 Cbc Psalms. 
 
 7th Day. [Ps. 37.] 
 
 6 Tliy righteousness standeth like the strong 
 mountains : Thy judgements are like the great 
 deep. 
 
 7 Thou, Lord, shalt save both man and beast ; 
 How excellent is Thy mercy, God : and the 
 children of men shall put their trust under the 
 shadow of Tliy wings. 
 
 8 They shall be satisfied with tlie plenteous- 
 ness of Thy house : and Thou shalt give them 
 drink of Thy pleasures as out of the river. 
 
 9 For with Tliee is the well of life : and in 
 Thy light shall we see light. 
 
 10 continue forth Thy loving-kindness unto 
 them that know Thee : and Thy righteousness 
 unto them that are true of heart. 
 
 11 let not the foot of pride come against 
 me : and let not the hand of the ungodly cast 
 me down. 
 
 12 There are they fallen, all that work wicked- 
 ness : they are cast down, and shall not be able 
 to stand. 
 
 Day 7. 
 
 EVENING Prayer. 
 
 THE XXXVII. PSALM. 
 
 Noll 
 
 1 ceinulan 
 
 lai 
 
 FRET not thyself because of the ungodly : 
 neither be thou envious against the evil- 
 doers. 
 
 2 For they shall soon be cut down like the 
 grass : and be withered even as the green herb. 
 
 3 Put thou thy trust in the Lord, and be 
 doing good : dwell in the land, and verily thou 
 shalt lie fed. 
 
 4 Delight thou in the Lord : and He shall 
 give thee thy heart's desire. 
 
 5 Commit thy way unto the Lord, and put 
 thy trust in Him : and He shall bring it to pass. 
 
 G He shall make thy righteousness as clear as 
 the light : and thy just dealing as the noon-day. 
 
 7 Hold thee still in the Lord, and abide 
 patiently upon Him : but grieve not thyself at 
 him whose way doth prosper, against the man 
 that doeth after evil counsels. 
 
 8 Leave off from wrath, and let go displeasure : 
 fret not thyself, else shalt thou be moved to do evil. 
 
 9 Wicked doers shall be rooted out : and they 
 that patiently abide the Lord, those shall inherit 
 the land. 
 
 10 Yet a little while, and the ungodly shall be 
 clean gone : thou shalt look after his place, and 
 he shall be away. 
 
 XXXVII. 
 
 ^tst. David ; when 
 
 persecuted by Saul. 
 
 and added to in his 
 
 last days. 
 LilHrr. S. 1. K. 
 
 Mond. Mattins. 
 
 Justitia Tua sicut montes Dei : judicia Tua 
 abyssus multa. 
 
 Homines et jumentasalvabis, Domine : quemad- 
 modum multiplicasti misericordiam Tuam, Deus. 
 
 Filii autem hominum : in tegmine alarum 
 Tuarum sperabunt. 
 
 Inebriabuntur ab ubertate domus Tuae : et 
 torrents voluptatis Tuaj potabis eos. 
 
 Quoniam apud Te fons vit<B : et in lumine Tuo 
 videbimus lumen. 
 
 Prsetende misericordiam Tuam scientibus Te : 
 et justitiam Tuam his qui recto sunt corde. 
 
 Non veniat mihi pes superbiae : et manus pecca- 
 toris non moveat me. 
 
 Ibi ceciderunt qui operantur iniquitatem : 
 expulsi smit, nee potueruut stare. 
 
 PSALMUS XXXVI. 
 
 "VFOLI temulari in malignantibus 
 -L^ zelaveris facientes iniquitatem. 
 
 ueque 
 
 Quoniam tanquam fcenum velociter arescent : 
 et quemadmodum olera herbarum cito decident. 
 
 Spera in Domino, et fac bonitatem : et inhabita 
 terram, et pasceris in divitiis ejus. 
 
 Delectare in Domino : et dabit tibi petitiones 
 cordis tui. 
 
 Eevela Domino viam tuam : et spera in Eo, et 
 Ipse faciet. 
 
 Et educet quasi lumen justitiam tuam, et 
 judicium tuum tanquam meridiem : subditus esto 
 Domino, et ora Eum. 
 
 Noli a?mulari in eo qui prosperatur in via sua : 
 in homine faciente iujustitiaa. 
 
 Desine ab ira, et derelinquo furorem : noli 
 a?mulari ut maligneris. 
 
 Quoniam cjui malignantur, exterminabuntur : 
 sustinentes autem Dominum, ipsi hiereditabunt 
 terram. 
 
 Et adhuo pusillum, et non erit peccator : et 
 quaires locum ejus, et lion invenies. 
 
 Then we praise God that "when there was none to help, 
 His arm brought salvation " [Isa. Ixiii. 5], and that His 
 love gathered sinners to Himself "like as a hen gathereth 
 her chickens under her wings," by sending His Son into the 
 world to save them. To that Son the ninth and tenth verses 
 turn, anticipating His own proclamation of Himself as the 
 Fountain of living water, the Living Bread of Which men 
 may eat and be satisfied, the Light of the world Which 
 enlightens all men with its beams. 
 
 It is also obvious that this Psalm proclaims the wickedness 
 of Antichrist and the Lord's final victory over him. 
 
 PSALM XXXVII. 
 
 Christ speaks in and to the Church, exhorting it not to be 
 overborne by persecution or any other trouble, but to look to 
 the end. Evil may prevail for a time, but at last the tares 
 will be cut down for destruction, and the wheat gathered 
 
 into the garner of God. The prevailing theme of the Psalm 
 is that of patience and rest in the Lord. "In your patience 
 possess ye your souls, " was the Lord's own teaching to His 
 Church respecting the troublous times that would come upon 
 it ; and twice in the Book of the Revelation it is repeated, 
 "Here is the patience and faith of the saints." In like man- 
 ner the Apostles hail often written to the early Church in 
 tlie same strain, as if mucli. faith was requisite to enable it to 
 believe that in quietness and in confidence was their strength : 
 " Cast not away therefore your confidence, which hath great 
 recompence of reward. For ye have need of patience, that 
 after ye have done tlie will of (iod, ye might receive the 
 promise. For yet a little wliile, and He that shall come will 
 come, and will not tarry." [Heb. x. 35-37-] The trials of 
 the early Church were so stupendous that it did indeed 
 require a strong faith to believe that the Lord was upholding 
 it with His hand, and that the powers of sin would not pre. 
 vail. They saw the ungodly in great power, and the followers
 
 7th Day. [Ps. 37.] 
 
 Cbe Psalms. 
 
 535 
 
 11 But the meek-spirited shall possess the 
 earth : and shall be refreshed in the multitude 
 of peace. 
 
 12 The ungodly seeketh counsel against the 
 just : and gnasheth upon him with his teeth. 
 
 13 The Lord shall laugh him to scorn : for He 
 hath seen that His day is coming. 
 
 14 The ungodly have drawn out the sword, 
 and have bent their bow : to cast down the poor 
 and needy, and to slay such as are of a right con- 
 versation. 
 
 15 Their sword shall go through their own 
 heart : and their bow shall be broken. 
 
 16 A small thing that the righteous hath : is 
 better than great riches of the ungodly. 
 
 17 For the arms of the ungodly shall be 
 broken : and the Lord upholdeth the righteous. 
 
 18 The Lord knoweth the "days of the godly : 
 and their inheritance .shall endure for ever. 
 
 19 They shall not be confounded in the peril- 
 ous time : and in the days of dearth they shall 
 have enough. 
 
 20 As for the ungodly, they shall perish, and 
 the enemies of the Lord shall consume as the fat 
 of lambs : yea, even as the smoke shall they con- 
 sume away. 
 
 21 The ungodly borroweth, and payetli not 
 again : but the righteous is merciful and liberal. 
 
 22 Such as are blessed of God shall possess 
 the land : and they that are cursed of Him shall 
 be rooted out. 
 
 23 The Lord ordereth a good man's going : 
 and maketh his way acceptaV)le to Himself. 
 
 24: Tliough he fall, he shall not be cast away : 
 for the Lord upholdeth him with His hand. 
 
 25 I have been young, and now am old : and 
 yet saw I never the righteous forsaken, nor his 
 seed begging their bread. 
 
 26 The righteous is ever merciful, and lendeth ; 
 and his seed is blessed. 
 
 27 Flee from evil, and do the thing that is 
 and dwell for evermore. 
 
 For the Lord loveth the thing that is 
 He forsaketh not His that be godly, but 
 they are preserved for ever. 
 
 29 The unriffhteotis sliall he jmnished : as for 
 the seed of the ungodly, it shall be rooted out. 
 
 30 The righteous shall inherit the land : and 
 dwell therein for ever. 
 
 31 The mouth of the righteous is exercised in 
 wisdom : and his tongue will be talking of judge- 
 ment. 
 
 o AI. ways. 
 
 good 
 
 28 
 
 rif'ht 
 
 Mansueti autem hojreditabunt terram 
 delectabuntur in multitudine pads. 
 
 et 
 
 Observabit peccator justum : et stridebit super 
 eum dentibus suis. 
 
 DoMiNUs autem irridebit eum : quuniam pros- 
 picit quod veniet dies Ejus. 
 
 Gladium evaginaverunt peccatores : intenderunt 
 arcum suum, 
 
 Ut dejiciant pauperem et inopem : ut trucident 
 rectos corde. 
 
 Gladius eorum intret in corda ipsorum : et 
 arcus eorum confringatur. 
 
 Melius est modicum justo : super divitias pec- 
 catorum multas. 
 
 Quoniam brachia peccatorum conterentur : con- 
 firmat autem justos Dominus. 
 
 Novit Dominus dies immaculatorum : et haere- 
 ditas eorum in Eeternum erit. 
 
 Non confundentur in tempore malo : et in 
 diebus famis saturabuntur, quia peccatores peri- 
 bunt. 
 
 Inimiei vero Domini mox ut honorificati fuerint 
 et exaltati : deficientes, quemadmodum fumus 
 deficient. 
 
 Mutuabitur peccator, et non solvet : Justus 
 autem miseretur et tribuet. 
 
 Quia benedicentes Ei ha3reditabunt terram : 
 maledicentes autem Ei disperibunt. 
 
 Apud DoMiNUM gressus hominis dirigentur : et 
 viam ejus volet. 
 
 Cum ceciderit, non collidetur : quia Dominus 
 supponit manuni Suam. 
 
 Junior fui, etenim senui : et non vidi justum 
 derelictum, nee semen ejus qusereus panem. 
 
 Tota die miseretur et commodat : et semen 
 illius in benedictione erit. 
 
 Declina a malo, et fac bonum : et inhabita in 
 SEeculum sieculi 
 
 Quia Dominus amat judicium et non derelin- 
 quet sanctos Suos : in a;teruum conservabuntur. 
 
 Injusti punientur : et semen impiorum peribit. 
 
 Justi autem hfereditubunt terram : et inhabi- 
 tabunt in sseculum sa;culi super earn. 
 
 Os justi meditabitur sapientiam : et lingua 
 ejus loquetur judicium. 
 
 of the Righteous One everywhere cast down by the most 
 bitter persecution. But tliey were bidden not to fret them- 
 selves liecausc of tlic power of Antichrist, for that he would 
 soon be cut down as the gr.ass by the sickle of Ciod's Angel : 
 "The devil is come down unto yon, having great wrath, 
 because he knoweth that he hath but a sliort time. And 
 when the dragon saw that he was cast into the e.irth, he per- 
 secuted the woman wliich brought forth the Man." [Rev. 
 xii. 12, i:!."! They were bidden thus to be ever taking the 
 strain of this Psalm (wliioh was doubtless often sung by them 
 in Divine Service) as the guiding ]]riiK;i[)le of their Christian 
 life. Let not the seeming prosperity of (iod's enemies make 
 you ccmtrast your own eonditinn with theirs : rest in the 
 I-ord ; watch what the end will be ; assure yourselves in 
 your faith, and believe that Christ and the right must prevail, 
 and that evil shall be cast down. Abide patiently in tho 
 Lord, and lie shall bring it to pass. 
 
 And, as the Apostolic teaching of the suffering Church 
 
 often reminded them that here they had no continuing city, 
 but that they sought one to come, so in this Psalm there are 
 repeated references to "the land" and "tho inheritance" 
 which is prepared for those who "tarry the Lord's leisure," 
 and look for " a house not made with hands, eternal in the 
 heavens," though this earthly tabern,acle of the Lord should 
 be utterly dissolved. It may be that both here and in 
 our Lord's own words, "Blessed are the meek, for they 
 sh.all inherit the eartli," there is a prophecy of a world 
 purilicd from sin and regenerated by lire for the future 
 liabitatiou of the redeemed, as it was oueo regenerated by 
 water. 
 
 Although the stores of precious comfort which this Psalm 
 contains may thus be most strongly illustrated by reference 
 to the trials of the Church in those days when the sufferings 
 of Christ's natural body were continued in His Body mystical, 
 yet it is not for one age alone that its words are spoken. It 
 is still true that we "must through much tribulation enter
 
 536 
 
 Cf)C Psalms. 
 
 8th Day. [Ps. 38.] 
 
 a tree fiourish- 
 in its native 
 
 32 The law of his God is in his heart : and 
 his goings shall not slide. 
 
 33 The ungodly seeth the righteoius : and 
 seeketh occasion to slay him. 
 
 34 The Lord wiU not leave him in his hand : 
 nor condemn him when he is judged. 
 
 35 Hope thou in the Lord, and keep His way, 
 and He shall promote thee that thou shalt possess 
 the laud : when the ungodly shall perish, thou 
 shalt see it. 
 
 36 I myself have seen the ungodly in great 
 power : and flourishing like a green "bay-tree. 
 
 37 I went by, and lo, he was gone : I sought 
 him, but his place could no where be found. 
 
 38 Keep innocency, and take heed unto the 
 thing that is right : for that shall bring a man 
 peace at the last. 
 
 39 As for the transgressors, they shall perish 
 together : and the end of the ungodly is, they 
 shall be rooted out at the last. 
 
 40 But the salvation of the righteous cometh 
 of the Lord : Who is also their strength in the 
 time of trouble. 
 
 41 And the Lord shall stand by them, and 
 save them : He shall deliver them from the 
 ungodly, and shall save them, because they put 
 their trust in Him. 
 
 Day 8. Morning Prayer, 
 the xxxtiii. p.salm. 
 
 Domine, ne in furore, 
 me not to rebuke, O Lord, in Thine 
 
 neither chasten me in Thy heavy 
 
 : and 
 
 PUT 
 anger 
 displeasure. 
 
 2 For Thine arrows stick fast 
 Thy hand presseth me sore. 
 
 3 There is no health in my flesh, because of 
 Thy displeasure : neither is there any rest in my 
 bones, by reason of my sin. 
 
 4 For my wickednesses are gone over my 
 head : and are like a sore burden, too heavy for 
 me to bear. 
 
 5 My wounds stink, and are corrupt : through 
 my foolishness. 
 
 6 I am brought into so great trouble and 
 misery : that I go mourning all the day long. 
 
 7 For my loins are fiUed with a sore disease : 
 and there is no whole part in my body. 
 
 xxxvm. 
 
 Hist. David ; after 
 
 his sin with Bath- 
 
 sheba, 
 Ltturg. Ash Wed. 
 
 Mattins. S.@.1§. 
 
 Mond. Mattins. 
 
 Good Friday. 2nd 
 
 Noct. 
 
 Fenitential Ps. 3. 
 Passion Ps. 3. 
 
 et non supplanta- 
 : et quMrit morti- 
 
 Lex Dei ejus in corde ipsius 
 buntur gressus ejus. 
 
 Considerat peccator justum 
 ficare eum. 
 
 DoMiNDS autem non derelincjuet eum in mani- 
 bus ejus : nee damnabit eum cum judicabitur illi. 
 
 Expecta Domixum, et custodi viam Ejus ; et 
 esaltabit te, ut hareditate capias terrani : cum 
 perierint peccatores, videbis. 
 
 Vidi impium superexaltatum : et elevatum 
 sicut cedros Libani. 
 
 Et transivi, et ecce non erat : quaesivi eum, et 
 non est inventus locus ejus. 
 
 Custodi innocentiam, et vide sequitatem : 
 quoniam sunt reliquise homini pacifico. 
 
 Injusti autem disperibunt simul : reliquise 
 impiorum interibunt. 
 
 Salus autem justorum a Domino : et protector 
 eorum est in tempore tribulationis. 
 
 .Et adjuvabit eos Dominus, et liberabit eos : 
 et eruet eos a peccatoribus, et salvabit eos, quia 
 speraverunt in Eo. 
 
 PSALMUS XXXVII. 
 
 DOMINE, ne in furore Tuo arguas me : neque 
 in ira Tua corripias me. 
 
 Quoniam sagittje Ture infixas sunt mihi : et 
 confirmasti super me manum Tuam. 
 
 Non est sanitas in came mea a facie irse Tuse : 
 non est pax ossibus meis a facie peccatorum 
 meorum. 
 
 Quoniam iniquitates meee supergressEe sunt 
 caput meum : et sicut onus grave gravatae sunt 
 super me. 
 
 Putruerunt et corruptas sunt cicatrices meas : 
 a facie insipieutia; mere. 
 
 Miser factus sum, et curvatus sum usque in 
 fin em : tota die contristatus ingrediebar. 
 
 Quoniam lumbi mei impleti sunt illusionibus : 
 et non est sanitas in carne mea. 
 
 into " our rest ; and there is still need for the faith of Chris- 
 tians to be stirred up, that they may look to the end both as 
 regards the Church and their own particular lot. For how 
 often still does it seem that the ungodly are in great prosper- 
 ity ; that truth, peace, and love have to take the lower place 
 in the world, while heresy, war, and hatred have tlie upper 
 hand ; that the good are cast down, and the wicked built up. 
 Then is the time to sing thi.s Psalm with a new fervour, 
 remembering that the Son of Man once had not where to lay 
 His head, but now reigns King of kings and Lord of lords ; 
 that His little flock was once persecuted on all sides, yet now 
 extends through all kingdoms of the world. "They that 
 patiently abide the Lord, those shall inherit the land." 
 
 PSALM XXXVIII. 
 
 Lest we should fear to consider these words of deep peni- 
 tence as those of our Lord, the eleventh, thirteenth, and 
 fourteenth verses are specially pointed towards the circum- 
 stances which attended His last hours, when "all the dis- 
 ciples forsook Him and lied," and when the words of the 
 
 prophecy were literally fulfilled concerning the "Lamb of 
 God:" "He was oppressed, and He was afflicted; yet He 
 opened not His mouth. He is brought as a lamb to the 
 slaughter, and as a sheep before her shearers is dumb, so He 
 opeueth not His mouth." "Then Herod questioned with 
 Him in many words, but He answered nothing." "And 
 when He was accused of the chief priests and elders, He 
 answered nothing." The Psalm throughout may be profitably 
 compared with Isaiah liii. and Job xvi. and xvii., where in 
 one case we see the most distinct prophecy of our Lord's 
 vicarial work of penitential suffering, and in the other a per- 
 sonal type of Him in His afHictiou. " Ye have heard of the 
 patience of Job, and have seen the end of the Lord. " [James 
 v. 11.] 
 
 It is not unlikely that when David wrote this Psalm he 
 was suffering some bodily affliction such as Job had suffered, 
 and that all from the third to the seventh verse had a literal 
 meaning when uttered by hiui. When these verses are taken 
 of our Lord, they must be taken of the torture which His 
 holy Body underwent from the agony of the wounds caused 
 by the nails in His hands and feet, and the sharp thorns of
 
 8th Day. [Ps. 39.] 
 
 Cbe IPsalms. 
 
 537 
 
 8 I am feeble, and sore smitten : I have 
 roared for the very disquietness of my heart, 
 
 9 Lord, Thou knowest all my desire : and 
 my groaning is not hid from Thee. 
 
 10 My heart panteth, my strength hath failed 
 me ; and the sight of mine eyes is gone from me. 
 
 11 My lovers and my neighbours did stand 
 looking upon my trouble : and my kinsmen stood 
 afar oiF. 
 
 12 They al.so that sought after my life laid 
 snares for me : and they that went about to do 
 me evil, talked of wickedness, and imagined 
 deceit all the day long. 
 
 13 As for me, I was like a deaf man, and heard 
 not : and as one that is dumb, who doth not open 
 his mouth. 
 
 14 1 became even as a man that heareth not : 
 and in whose mouth are no reproofs. 
 
 15 For in Thee, O Lord, have I put my trust : 
 Thou shalt answer for me, O Lord my God. 
 
 16 1 have required that they, even mine enemies, 
 should not triumph over mo : for when my foot 
 slipped, they rejoiced greatly against me. 
 
 17 And I, truly, am set in the plague : and 
 my heaviness is ever in my sight. 
 
 18 For I will confess my wickedness : and be 
 sorry for my sin. 
 
 19 But mine enemies live, and are mighty : 
 and they that hate me wrongfully are many in 
 number. 
 
 20 They also that reward evil for good are 
 against me ; because I follow the thing that 
 good is. 
 
 21 Forsake me not, O Lord my God : be 
 not Thou far from me. 
 
 22 Haste Thee to help mo ; O Lord God of 
 my salvation. 
 
 THE XXXIX. PSALM. 
 Dixi, custodiam. 
 
 I SAID, I will take heed to my ways : that I 
 offend not in my tongue. 
 
 2 I will keep my mouth as it were with a 
 bridle : while the ungodly is in my sight. 
 
 3 I held my tongue, and spake nothing : I 
 kept silence, yea, even from good words ; Ijut it 
 was pain and grief to me. 
 
 XXXIX. 
 
 /iist. David ; after 
 
 his sin with Bath. 
 
 shcba. 
 Liturg. Burial of 
 
 the (lead. S.IB.S. 
 
 Tuesd. Matliiis. 
 
 Afflictus sum et humiliatus sum nimis : rugie- 
 bam a gemitu cordis mei. 
 
 DoMiNE, ante Te omne desiderium meum : et 
 gemitus mens a Te non est absconditus. 
 
 Cor meum conturbatum est, dereliquit me 
 virtus mea ; et lumen oculorum meorum et ipsum 
 non est mecum. 
 
 Amici mei et proximi mei : adversum me ap- 
 propinquaverunt, et steterunt. 
 
 Et qui juxta me erant de longe steterunt : et 
 vim faciebant qui quajrebant animam meam. 
 
 Et qui inquirebant mala mihi locuti sunt vani- 
 tates : et dolos tota die meditabantur. 
 
 Ego autem tanquam surdus non audiebam : et 
 sicut mutus non aperiens os suum. 
 
 Et factus sum sicut homo non audiens : et non 
 habens in ore suo redargutiones. 
 
 Quoniam in Te, Domine, speravi : Tu exaudies 
 me, Domine Deus meus. 
 
 Quia dixi, Nequando supergaudeant mihi 
 inimici mei : et dum commoventur pedes mei, 
 super me magna locuti sunt. 
 
 Quoniam ego in flagella paratus sum : et dolor 
 meus in conspectu meo semper. 
 
 Quoniam iniquitatem meam annuntiabo : et 
 cogitabo pro peccato meo. 
 
 Inimici autem mei vivunt et confirmati sunt 
 super me : et multiplicati sunt qui oderunt me 
 inique. 
 
 Qui retribuunt mala pro bonis detrahebant 
 mihi : quoniam sequebar bonitatem. 
 
 Ne derelinquas me Domine Deus meus : ne 
 di.sce.sseris a me. 
 
 Intende in adjutorium meum : Domine Deus 
 salutis mese. 
 
 PSALMUS xxxvin. 
 
 DIXI, Custodiam vias meas : ut non delin- 
 quam in lingua mea. 
 Posui ori meo custodiam : cum consisteret 
 peccator adversum me. ' 
 
 Obmutui, et humiliatus sum, et silui a bonis : 
 ct dolor meus renovatus est. 
 
 His crown, ami the racking pain of lianging from the Cross. 
 Our Lord speaks them also, mystically, of His mystical Body, 
 of which He was bearing the sins ; sins, the effects of which 
 upon human nature are described in tlie words of tlie prophet, 
 "The whole liead is sick, and the wliole heart faiut. Krom 
 the bole of tile foot even unto the head there is no soundness 
 in it; but wounds, ami bruises, and putrifying sores : they liave 
 not been closed, ncitlier bound up, neither mollified with 
 ointment." [Isa. i. 5, 6.1 The words of the fifth verse in 
 the Vulgate seem especially to connect tlie latter words of 
 the prophet with the Psalm, for they seem to speak of wounds 
 partly healed, but again reopened, such wounds .as the moral 
 cicatrices of liuiiian nature had been subjected to from the 
 time of its first di.'adly wound in tlio Kail. 
 
 In such a s]iiritual sense, also, is tliis penitential Psalm to 
 be used by individual Christians. Remembering how hateful 
 all sin is m tlic sight of Cod, how it lias marred the beauty 
 of His handiwork, and how totally incurable arc tlie wounds 
 it causes except liy the remedy of Christ's Incarnation and 
 sufferings, none need consider the expressions wliicli are used 
 too strong for ordiu.ary penitents. .She who so cli'arly .saw 
 her siu ever before her in the days of our Lord's earthly life, 
 
 and who laid it all upon Him as she bathed His feet with her 
 tears, was honoured by our Lord's words, " She loved mucli." 
 So the greater the love of God, the greater will be the liatred 
 of sin, the more clear will be the view of its sinfulness, the 
 more freely will tlie lips confess it, and the more deeply the 
 lieart be sorry for it. ^\■lliIe, therefore, this Psalm reveals 
 to us some of the feelings by which our Redeemer was moveil 
 when He bore our sins in His own Body on the tree, it fur- 
 nishes also a Divine strain of penitence which His members 
 may take on their lips from age to ago as following His 
 example. 
 
 PSALM XXXIX. 
 
 When our Redeemer said, "If it be possible, let tliis cup 
 ]iass from Me," He was praying in the spirit and almost in 
 the words of David, "Take Thy plague away from me ; " and 
 when David s.ang, "Wlien Thou witli rebukes dost eh.asten 
 man for sin. Thou niakest his beauty to consume HWay," he 
 w.as prophesying of Him "Whose visage was marred more 
 than any m,an," and Who when wo should see Him should 
 "have no beauty in Him that we should desire Him." This
 
 538 
 
 Cfje Ipsalms 
 
 8th Day. [Ps. 40.] 
 
 4 ISly heart was hot within nie, and while I 
 was thus musing the fire kindled : and at the last 
 I spake with my tongue. 
 
 5 Lord, let me know mine end, and the 
 number of my days : that I may be certified 
 how long I have to live. 
 
 6 Behold, Thou hast made my days as it were 
 a span long : and mine age is even as nothing in 
 respect of Thee, and verily every man living is 
 altogether vanity. 
 
 7 For man walketli in a vain shadow, and 
 disquieteth himself in vain : he heapeth up 
 riches, and cannot tell who shall gather them. 
 
 8 And now. Lord, what is my hope : truly 
 my hope is even in Thee. 
 
 9 Deliver me from all mine offences : and 
 make me not a rebuke unto the foolish. 
 
 10 1 became dumb, and opened not my mouth : 
 for it was Thy doing. 
 
 11 Take Thy plague away from me : I am 
 even consumed by the means of Thy heavy 
 hand. 
 
 12 When Thou with rebukes dost chasten 
 man for sin, Thou makest his beauty to consume 
 away, like as it were a moth fretting a garment : 
 every man therefore is but vanity. 
 
 13 Hear my prayer, O Lokd, and with Thine 
 ears consider my calling : hold not Thy peace at 
 my tears. 
 
 14 For I am a stranger with Thee, and a 
 sojourner : as all my fathers were. 
 
 15 spare me a little, that I may recover my 
 strength : before I go hence, and be no more 
 seen. 
 
 THE XL. PSALM. 
 
 Expectaus expectavi. 
 
 I "WAITED patiently for the Lord : and He 
 inclined unto me, and heard my calling. 
 
 2 He brought me also out of the horrible pit, 
 out of the mire and clay : and set my feet upon 
 the rock, and ordered my goings. 
 
 3 And He hath put a new song in my mouth : 
 even a thanksgiving unto our God. 
 
 4 Many shall see it and fear : and shall put 
 their trust in the Lord. 
 
 XL. 
 
 Jhsi. D.ivid : after 
 liis sin with Bath- 
 slieba. 
 
 Ljruri^. Good Fri- 
 day Mattiiis. 5.©. 
 It?. Tuesd.Mattiirs. 
 tiood Friday, 2iid 
 N'oct. Mattiiis of 
 llie departed, 3rd 
 Noct. 
 
 Concaluit cor meum intra me : et in medita- 
 tione mea exardescet ignis. 
 
 Locutus sum in lingua mea : Notum fac mihi, 
 DoMiNE, finem memn ; 
 
 Et numerum dierum meorum, quis est : ut 
 sciam quid desit mihi. 
 
 Ecce mensurabiles posuisti dies meos : et sub- 
 stantia mea tanquam nihilum ante Tc. 
 
 Veruntamen universa vanitas : omnis homo 
 vivens. 
 
 Veruntamen in imagine pertransit homo : sed 
 et frustra conturbatur. 
 
 Thesaurizat : et ignorat cui congregabit ea. 
 
 Et nunc quai est espectatio mea ? nonne Do- 
 minus 1 et substantia mea apud Te est. 
 
 Ab omniljus iniquitatibus meis erue mo : 
 opprobrium insipienti dedisti me. 
 
 Obnmtui, et non aperui os meum, quoniam Tu 
 fecisti : amove a me plagas Tuas. 
 
 A fortitudine manus Tuas ego defeci : in 
 increpationibus, propter iniquitatem, corripuisti 
 hominem. 
 
 Et tabescere fecisti sicut araneam animam 
 ejus : veruntamen vane contui-batur omnis homo. 
 
 Exaudi orationem meam, Domine, et depre- 
 cationem meam : auribus percipe lachrymas meas. 
 
 Ne sileas, quoniam advena ego sum apud To : 
 et peregrinus, sicut onmes jiatres mei. 
 
 Kemitte mihi, ut refrigerer priusquam abeam : 
 et amijlius non ero. 
 
 PSALMUS XXXIX. 
 
 EXSPECTANS exspectavi Dominum : et 
 intendit mihi. 
 
 Et exaudivit preces meas : et eduxit me de 
 lacu miserife, et de Into fascis. 
 
 Et statuit super petram pedes meos : et direxit 
 gressus meos. 
 
 Et immisit in os meum canticum novum : 
 carmen Deo nostro. 
 
 Videbunt multi et timebunt : et sperabunt in 
 Domino. 
 
 Psalm may, therefore, be reverently considered as the words 
 of Christ speaking for His members, and declaring in His 
 own person the sorrows wliich death had wrought and would 
 continue to work in the world. " We see Jesus, AVho was 
 made a little lower than the angels for the suffering of death, 
 crowned with glory and honour ; tliat He by the grace of 
 God should taste death for every man. " [Heb. ii. 9.] That 
 He miglit become in all things like unto His brethren, He 
 also became a stranger and a sojourner, and ended His 
 pilgrimage by tasting death, that death miglit be vanquished. 
 In this Psalm, especially when used in the Burial Office, 
 we may licar Christ saying to all tliose who desire a place 
 in His kingdom, "Can ye drink of the cup that I drink of, 
 and be baptized witli tlio baptism that I am baptized with ?" 
 Through deatli He triumphed over death and entered into 
 His glory, being made perfect tlirough suffering : and Ijy tlie 
 grave and gate of death His people must pass that they may 
 attain a joyful resurrection. Resignation, pr.ayer, trust, and 
 hope are, therefore, the four notes of tlie chord wliich sounds 
 tliroughout this mournful hymn. "What is your life? It 
 is even a vapour, that appearetli for a little time, and then 
 v.anisheth away." [James iv. 14.] Yet, "I know that my 
 Redeemer liveth. Who is the Resurrection and the Life, and 
 
 though He slay me, yet will I trust in Him." "We know 
 
 that if our earthly house of this tabernacle were dissolved, 
 we have a building of Ood, an house not made with bands, 
 eternal in the heavens:" and we may therefore say, "0 
 death, where is thy sting? grave, where is thy victory?" 
 for "if we believe that Jesus died, and rose again, even so 
 them al.-io that sleep in Jesus will God bring with Him." 
 Thus the light of the glorious Gospel has transfigured the 
 mournful words of the Old Testament saint, and developed out 
 of them a new meaning to those who sorrow not as men with- 
 out hope. 
 
 PSALM XL. 
 
 The words of St. Paul in the Epistle to the Hebrews, and 
 the custom of the Church in adopting this Psalm for Good 
 Friday, identify it as a hymn of Christ : and witli this key to 
 the meaning of it there is no difficulty in tracing out that He 
 speaks, first, as One offering up Himself as a person.al Sacri- 
 fice of atonement for sin ; and, secondly, as tlie Head of the 
 mystical P<ody which He is pleased to associate in intimate 
 oneness with Himself. A Body hast Thou prepared Me that 
 I may offer it as the One acceptable .Sacrifice : a Body hast
 
 8th Day. [Ps. 40.] 
 
 Cbc pgalms. 
 
 539 
 
 5 Blessed is the man that hath set his hope in 
 the Lord : and turned not unto the proud, and 
 to such as go about with lies. 
 
 6 O Lord my God, great are the wondrous 
 works which Thou hast done, like as be also Thy 
 thoughts which are to us-ward : and yet there is 
 no man that ordereth them unto Thee. 
 
 7 If I should declaie them and speak of them : 
 they should be more than I am able to express. 
 
 8 Sacrifice and meat-offering Thou wouldest 
 not : but mine ears hast Thou opened. 
 
 9 Burnt-offerings and sacrifice for sin hast 
 Thou not required : then said I, Lo, I come, 
 
 10 In the volume of the book it is written of 
 me, that I .should fulfil Thy will, my God : I 
 am content to do it ; yea, Thy law is within my 
 heart. 
 
 Ill have declared Thy righteousness in the 
 great congregation : lo, I will not refrain my lips, 
 O Lord, and that Thou knowest. 
 
 12 I have not hid Thy righteousness within 
 my heart : my talk hath been of Thy truth, and 
 of Thy salvation. 
 
 13 I have not kept back Thy loving mercy 
 and truth : from the great congregation. 
 
 14 "Withdraw not Thou Thy mercy from me, 
 
 Lord ; let Thy loving-kindness and Thy truth 
 alway preserve me. 
 
 15 For innumerable troubles are come about 
 me, my sins have taken such hold upon me that 
 
 1 am not able to look up : yea, they are more in 
 number than the hairs of my head, and my heart 
 hath failed me. 
 
 16 Lord, let it be Thy pleasure to deliver 
 me : make haste, Lord, to help me. 
 
 17 Let them be a.shamed, and confounded 
 together, that seek after my soul to destroy it : 
 let them be driven backward, and put to rebuke, 
 that wish me evil. 
 
 18 Let them be desolate, and rewarded with 
 .shame : that say unto me, Fie upon thee, fie 
 upon thee. 
 
 19 Let all those that seek Thee be joyful and 
 glad in Thee : and let such as love Thy salvation 
 say alway. The Lord be praised. 
 
 20 As for me, I am poor and needy : but the 
 Lord careth for me. 
 
 21 Thou art my Helper and Eedeemer : make 
 no long tarrying, my God. 
 
 a "corpus. 
 Lat.J 
 
 [Old 
 
 Beatus vir cujus est nomen Domini spes ejus : 
 et non respexit in vanitates et insaniaa falsas. 
 
 Multa fecisti Tu, Domine Deus mens, mira- 
 bilia Tua : et cogitationibus Tuis non est qui 
 similis sit Tibi. 
 
 Annuntiavi et locutus sum : multiplicati sunt 
 super numerum. 
 
 Sacrificiura et oblationem noluisti : "aures autem 
 perfecisti mihL 
 
 Holocaustum et pro peccato non postulasti : 
 tunc dixi ; Ecce venio. 
 
 In capite libri scriptum est de me, ut facerem 
 voluntatem Tuam ; Deus mens, volui : et legem 
 Tuam in medio cordis mei. 
 
 Annuntiavi justitiam Tuam in ecclesia magna : 
 ecce labia mea non prohibebo ; Domine, Tu scisti. 
 
 Justitiam Tuam non abscondi in corde meo : 
 veritatem Tuam et salutare Tuum dixi. 
 
 Non abscondi misericordiam Tuam et veritatem 
 Tuam : a concilio multo. 
 
 Tu autem, Domine, ne longe facias miserationes 
 Tuas a me : misericordia Tua et Veritas Tua sem» 
 per susceperunt me. 
 
 Quoniam circundederunt me mala quorum non 
 est numerus : comprehenderunt me iniquitates 
 mea;, et non potui ut viderem. 
 
 Multiplicatce sunt super capillos capitis mei : 
 et cor meum dereliquit me. 
 
 Complaceat Tibi, Domine, ut eruas me : 
 Domine, ad adjuvandum me respice. 
 
 Confundantur et revereantur sinml qui quse- 
 runt animam meam : ut auferant earn. 
 
 Convertantur retrorsum et revereantur : qui 
 volunt mihi mala. 
 
 Ferant confestim confusionem suam : qui 
 dieunt mihi, Euge, euge. 
 
 Exultent et Isetentur super Te omnes qurerentes 
 Te : et dicant semper, INIagnificetur Dominus, qui 
 diligunt salutare Tuum. i 
 
 Ego autem mendicus sum et pauper : Dominus 
 soUicitus est mei. 
 
 Adjutor mens, et protector mens Tu es : Deus 
 meus, ne tardaveris. 
 
 Tliou prepared Me that the mystery of My Incarnation may 
 be continued in the mystery of My Church.' 
 
 As a I'salm applicable to the day of Christ's Passion, it 
 must be considered in the light of a solemn," and even awful, 
 thanksgiving for His death as the soun-e of the world's new 
 life. The agony and the darkness are p-ast : and, even from 
 the Cross, He Who took ujion Him the form of a .Serv.ant 
 and wore the badge of the bondage of sin, can behold His 
 triumph in all future ages. " He sh.all see of the travail of 
 His soul, and sh.all be satisfied : by His knowledge sh.all My 
 Kighteous Servant justify many ; for He shall bear their 
 iniquities." [Isa. liii. 11.] Thus it is a song of Ciood Friday 
 sorrows sung in the knowledge th.at Kastcr is to follow : and 
 the tone of it is like those pictures of the C'ruciti.\ion in 
 which our Lord's incarnate Body is suspended free upon the 
 
 1 "\ linily liast Tliou iiri-paied JIo." is rpmtrd l)y St. Paul from tlui 
 Soptuagiiil. not from tlic Ilobrew. It will be obstTvtd aliovo that the 
 aneiciil Vulgate, the " Vetus It.ila," quoted in the margin, has the same 
 reading; while the more modern Vnlgate of St. Jerome's later re\ i.sion has 
 a reading very similar to that of the English. Tho piercing cf the ears 
 w;)s a sign of servitude. [See Exod. xxi. ti.J 
 
 Cross, surrounded by the glorious rays of that Divine Nature 
 which made it impossible for His soul to be left in hell, or 
 for His flesh to see corruption. [Acts ii. ,31.] 
 
 The words "I waited patiently," are suggestive of several 
 interpretations. [IJ Of our Lord's w.aiting, until the fulness 
 of the time should come when that blessed work of Redemp- 
 tion should be wrought which He had purposed from the 
 time of the Fall itself. [2] Of that patient waiting for the 
 time of the appointed Sacrifice which is indicated by the 
 declaration on sever.al occasions that His hour w.as not yet 
 come. [3] Of that patience which the prophet foresaw when 
 he declared that as .a sheep before her shearers is dunib, so 
 He openeth not His mouth, aiul that He gave His b.ack to 
 the smiters, and His cheeks to them th.at plucked oft' the hair. 
 [4] Of Christ speaking in the name of His people who are 
 waiting the Lord's good time in the Church on earth .and 
 in the Church of Paradise: some in afllictious, — like their 
 M.aster and Head,— m.any full of ardent longing to be with 
 Him, all in the hope of th.at blessedness which He holds forth 
 in tho Churcli Triumphant. "I waited patiently for the 
 Lord. . . . Make no long tarrying, O my Uod." With a
 
 540 
 
 Cf)C IPsalms. 
 
 8th Day. [Ps. 41, 42.] 
 
 Day 8. EVENING PRAYER. 
 THE XLI. PSALM. 
 Beatus qui intelligit. 
 
 BLESSED is he that considereth the poor and 
 needy : the Lord shall deliver him in the 
 time of trouble. 
 
 2 The Lord preserve him, and keep him alive, 
 that he may be blessed upon earth : and deliver 
 not Thou him into the will of his enemies. 
 
 3 The Lord comfort him when he lieth sick 
 upon his bed : make Thou all his bed in his sick- 
 ness. 
 
 4 I said, Lord, be merciful unto me : heal my 
 soul, for I have sinned against Thee. 
 
 5 Jline enemies speak evil of me : When 
 shall he die, and his name perish 1 
 
 6 And if he come to see me, he speaketh 
 vanity : and his heart conceiveth falsehood \vith- 
 in himself, and when he cometh forth he telleth 
 it. 
 
 7 All mine enemies whisper together against 
 me : even against me do they imagine this evil. 
 
 8 Let the sentence of guiltiness proceed against 
 him : and now that he "dieth, let him rise up no 
 more. 
 
 9 Yea, even mine own familiar friend, whom I 
 trusted : who did also eat of my bread, hath 
 laid great wait for me. 
 
 10 Rut be Thou merciful unto me, O Lord : 
 raise Thou me uj) again, and I shall reward them. 
 
 11 By this I know Thou favourest me : that 
 mine enemy doth not triumph against me. 
 
 12 And when I am in my 'health, Thou 
 upholdest me : and shalt set me before Thy face 
 for ever. 
 
 13 Blessed be the Lord God of Israel : world 
 without end. Amen. 
 
 THE XLII. PSALM. 
 Quemailmodum. 
 
 I IKE as the hart desireth the water-brooks : 
 ■i so longeth my soul after Thee, O God. 
 
 2 ]\Iy soul is athirst for God, yea, even for 
 the living God : when shall I come to appear 
 before the presence of God ] 
 
 XLl. 
 Hist. D.lvid : after 
 his sin with Bath- 
 sheba. 
 
 Liiur^. s. ?n. 38. 
 
 Tuesd. M.illins. 
 Mattins of llie de- 
 parted. 3rd Noct. 
 
 b i.e. Spiritual 
 health; or. as in 
 B. v., integrity. 
 
 XLH. 
 
 Hist. Perhaps by 
 David when in exile 
 at Mahanaim, and 
 afterwards expand- 
 ed by the Korah- 
 ites. 
 
 Lituff. &. S. 31!. 
 Tuesd. Nfattiiis. 
 Mattins of the de- 
 parted, 3rd Noct. . 
 
 PSALMUS XL. 
 
 intelligit super egenum et 
 in die mala liberabit eum 
 
 BEATUS qui 
 pauperem 
 
 DoMINUS. 
 
 DoMiNUS conservet eum, et vivificet eum, et 
 beatum faciat eum in terra : et non tradat eum 
 in animam inimicorum ejus. 
 
 DoMiNUS opem ferat iUi super lectum doloris 
 ejus : universum stratum ejus versasti in infirmi- 
 tate ejus. 
 
 Ego dixi, DoMiNE, miserere mei : sana animam 
 meam, quia peccavi Tibi. 
 
 Inimici mei dixerunt mala mihi : Quando 
 morietur et peribit nomen ejus 1 
 
 Et si ingrediebatur ut videret, vana loquebatur : 
 cor ejus congregavit iniquitatem sibi. 
 
 Egrediebatur foras : et loquebatur in idipsum. 
 
 Adversum me susurrabant omnes inimici mei : 
 adversum me cogitabant mala mihi. 
 
 Verbum iniquum constituerunt adversum me : 
 nunquid qui dormit, non adjiciet ut resurgat ? 
 
 Etenim homo pacis raea;, in quo speravi, qui 
 edebat panes meos : magnificavit super me 
 supplantationem. 
 
 Tu autem, Domine, miserere mei, et resuscita 
 lue : et retribuam eis. 
 
 In hoc cognovi quoniam voluisti me : quoniam 
 non gaudebit inimicus meus super me. 
 
 Me autem propter innocentiam suscepisti : et 
 confirmasti me in conspectu Tuo in seternum. 
 
 Benedictus Dominus Deds Israel : a szeculo, et 
 in sa^culum ; Fiat, fiat. 
 
 PSALMUS XLL 
 
 QUE?*rADMODUM desiderat cervus aa fontes 
 aquarum : ita desiderat anima mea ad Te 
 Deus. 
 
 Sitivit anima mea ad Deum fontem vivum : 
 quando veniam, et apparebo ante facieni Dei 1 
 
 versicle and response breathing the same tone the Holy Bible 
 ends : — 
 
 'f. Surely I come cjuickly : Amen. 
 
 R/. Even so, come. Lord Jesus. 
 
 In such a tone the suffering Saviour commended His soul 
 on the first Good Fritlay, saying, " Father, into Tliy liauds I 
 commend My spirit : " and in such a tone also may His mys- 
 tical Body, corporate and in its several members, be ever 
 patiently waiting for the Lord, and working in humljle obedi- 
 ence during the time of waiting. 
 
 PSALiI XLI. 
 
 There is enough analogy between this and the first Psalm 
 to lead to the conclusion that it was intended for the position 
 it now occupies as the last Psalm of the first book ; the end 
 of wliich book is marked by the Doxology. A.s tlte tirst is a 
 meditative hymn on the blessedness of the guileless Man, so 
 this is one upon the mystery of His poverty Wlio became 
 poor that He miglit make many rich. Our Lord quoted it as 
 a])plying to Himself in .Tohn xiii. 18, declaring that the 
 ninth verse of the Psalm was fulfilled by His Betrayal. The' 
 fifth and four following verses relate therefore to the betrayer, 
 
 his sentence and his punishment, and "now that he dieth" 
 [or "lieth"], "let him rise up no more," may be compared 
 witli the mysterious words of St. Peter, that Judas had gone 
 "to his own place." 
 
 This Psalm is to be viewed in two aspects. [I] It sets forth 
 the blessedness of "considering," — or medit.iting upon with 
 understanding, — the Person of the Redeemer; an aspect 
 wliich may remind us of St. Paul's expression as to "dis- 
 cerning "or "considering" the Lord's Body iu the Holy 
 Eucharist. As "many are weak and sickly, and many 
 sleep" [1 Cor. xi. i'.t] through not considering the Poor and 
 Needy, so will the Lord deliver from trouble, preserve alive, 
 strengthen and comfort those wlio there do discern Him. 
 [2] The second aspect under which the Psalm is to be viewed 
 shews the Son of God Himself considering poor and needy 
 human nature, and coming down from Heaven to become as 
 one of us. In His time of trouble the Lord delivered Him, 
 and was merciful to Him when He became as tlie One Sinner 
 in the place of all sinners. 
 
 It wnll have been observed that all the forty-one Psalms 
 which compose the first book point unswervingly to our 
 Blessed Lord. They were a gift to the Church of Israel,
 
 8th Day. [Ps. 43.] 
 
 Cf)c P0alms. 
 
 541 
 
 3 My tears have been ray meat day and night : 
 while they daily say uuto me, Where is now thy 
 
 4 Now when I think thereupon, I pour out 
 my heart by my self : for I went with the multi- 
 tude, and brought them forth into the house of 
 God; 
 
 5 In the voice of praise and thanksgiving : 
 among such as keep holy-day. 
 
 6 Why art thou so full of heaviness, O my 
 soul : and why art thou 'disquieted within me! 
 
 7 Put thy trust in God : for I will yet give 
 ffim thanks for the help of His countenance. 
 
 8 My God, my soul is vexed within me : there- 
 fore will I remember Thee concerning the land 
 of Jordan, and the little hill of 'Hermon. 
 
 9 One deep calleth another, because of the 
 noise of the water-pipes ; all Thy wavss and 
 storms are gone over me. 
 
 10 The Lord hath granted His loving-kindness 
 in the day-time : and in the night-season did I 
 sing of Him, and made my prayer unto the God 
 of my life. 
 
 Ill will say unto the God of my strength, 
 Why hast Thou forgotten me : why go I thus 
 heavily, while the enemy oppresseth me? 
 
 12 My bones are smitten asunder as with a 
 sword : while mine enemies that trouble me cast 
 me in the teeth ; 
 
 13 Namely, while they say daily unto me : 
 Where is now thy God? 
 
 14 \Vhy art thou so vexed, O my soul ; and 
 why art thou so disquieted within me ? 
 
 15 O put thy trust in God : for I will yet 
 thank Him, Which is the help of my countenance, 
 and my God. 
 
 THE XLIII. PSALM. 
 Judica me, Deus. 
 
 GIVE sentence with me, O God, and defetid 
 my cause against the ungodly people : O 
 deliver me from the deceitful and wicked man. 
 
 a Al. jij liisq'tietid. 
 
 b 1!. v., ami of the 
 Hermonites ['T 
 Hermons], from the 
 bill Mizai. 
 
 XLIII. 
 
 Hist. A contiiiua- 
 tioh of the preced- 
 ing Fsaliii. 
 
 L,tu,-g. S. B. 5?. 
 Tuesday Lauds. 
 Corp. Chr.. 3rd 
 Noct. 
 
 super me 
 
 Fuerunt mihi lachrymae mese panes die ac 
 nocte : dum dicitur mihi quotidie, Ubi est Deus 
 tuus % 
 
 Hbbc recordatus sum, et effudi in me animam 
 meam : quoniam transibo in locum tabernaculi 
 admirabilis, usque ad domum Dei. 
 
 In voce exultationis et confessionis ; sonus 
 epulantis. 
 
 Quare tristis es anima mea ? et quare conturbas 
 me? 
 
 Spera in Deo, quoniam adhuc confitebor Illi : 
 salutare vultus mei et Deu.s mens. 
 
 Ad meipsum anima mea conturbata est : prop- 
 terea memor ero Tui de terra Jordanis, et Her- 
 monii a monte modico. 
 
 Abyssus abyssum invocat : in voce catarac- 
 tarum Tuarum. 
 
 Omnia excelsa Tua et fluctus Tui 
 transierunt. 
 
 In die mandavit Dominus misericordiam Suam : 
 et nocte canticum Ejus. 
 
 Apud me oratio Deo vitaj meje : dicam Deo, 
 Susceptor mens es : 
 
 Quare oblitus es mei ? quare contristatus 
 incedo, dum affligit me inimicus ? 
 
 Dum confringuntur ossa mea, exprobraverunt 
 mihi : qui tribulant me inimici mei. 
 
 Dum dicimt mihi per singulos dies : Ubi est 
 Deus tuus ? 
 
 Quare tristis es anima mea ? et quare conturbas 
 me i 
 
 Spera in Deo, quoniam adhuc confitebor Illi : 
 salutare vultus mei, et Deus mens. 
 
 PSALMUS XLII. 
 
 JUDICA me, Deus, et discerne causam meam 
 de gente non sancta : ab homiiie iuiquo et 
 doloso erue me. 
 
 that its faith miglit Imik forward in hope: tliuy are a gift 
 to the Christian Church, that litr faitli may be intelligently 
 llxed upon her Kedeenier, and behold throughout the written 
 word--" in the volume of the book" — the story of the per- 
 sonal WORD'.S Incarnation and redeeming work. 
 
 THE SECOND BOOK. 
 
 PSALM XLII. 
 
 The Second Book of the Psalms opens with one in which 
 Christ is again heard speaking. He speaks in His own I'ersou 
 as longing for the time of ascending to His Father, in the 
 person of liis mystical Body as longing for the time when 
 her earthly pilgrimage will be ended, and her militant humi- 
 liation tr.ansHgured into triumphant glory. It was formerly 
 used in the Burial Office of the Church of England [.we p. 
 478] : and has a pl.ace in the Primitive Liturgy of St. Mark, 
 both applications of it expressing the earnest longing of the 
 Churcli and the devout soul for the Divine Presence : " My 
 Soul is atliirst for God in His Eucharistic Mystery : My soul 
 is athirst for Him in His Paradisal Presence." 
 
 In their fulness the aspirations of this P.salm can only bo 
 assigned to Christ Himself. Job typically anticipated the 
 sufTerings of the Holy One to a certain extent, so that he could 
 say, " And now my soul is poured out upon mo, the d.ays of 
 .affliction have taken hold ujion me." but it was to the soul of 
 the "Man of Sorrows" alone tliat the whole force of such 
 words as those of this Psalm could belong ; of Him only that 
 it could be said one abyss proclaimed to another tliat all the 
 
 waves and storms of Divine an^'cr with sin h>ad overwhelmed 
 Him. We m.ay, therefore, see in the touching expressions of 
 this beautiful hymn the highest and most perfect form of 
 resignation to tlie will of God under the most extreme depres- 
 sion of sorrow ami sull'eiing : words whieli open out to us the 
 mind of Christ, shewing how the truly faithful soul will trust 
 in (iod as a loving Father, and huig fiu" His presence, even 
 when bowing down under the weight of trial : " longing to be 
 with Christ, which is far better," yet desiring, .above all, to 
 fulfil His will. It is a Psalm which must have h.-id e.special 
 force in the Divine Service of the early Cliurch, when per- 
 secutions surrounded it on every side, .and the echoes from 
 one overwhelming cataract of heathen fury overtook the rush 
 of another. Such intense longings for a better life and the 
 pe.ace of Paradiso belong to such times r.ather than to those of 
 untroubled .ages : .and when the Antichristi.an persecutions of 
 the Latter days have come upon the Church, the meaning of 
 this hymn will ag.ain be felt in its fulness as it may liave been 
 felt by those who had to endure the .Antichrists of the firft 
 .age. Yet the spirit of the Tsalui enters into .all huigiiigs for 
 the Presence of Clirist : and those who fully realize the work 
 of sin will be al)le to enter into it to a gre.at extent in connec- 
 tion with the blessedness of that Presence in the Eucharistic 
 Mystery. 
 
 PSALM XLIII. 
 This is plainly a continuation of the preceding Psalm 
 (though not a portion of it), the ideas of it being exactly 
 .analogous, and tlie burden, from which the whole derives so
 
 542 
 
 C{)e Ipsalms. 
 
 9th Day. [Ps. 44.] 
 
 2 For Thou art the God of my strength, why 
 hast Thou put me from Thee : and why go I so 
 heavily, while the enemy oppresseth me ? 
 
 3 O send out Thy light and Thy truth, that 
 they may lead me : and bring me unto Thy holy 
 hill, and to Thy dwelling. 
 
 4 And that I may go unto the altar of God, 
 even unto the God of my joy and gladness : and 
 upon the harp will I give thanks unto Thee, O 
 God, my God. 
 
 5 Why art thou so heavy, O my soul : and 
 why art thou so disquieted within me '? 
 
 6 put thy trust in God : for I will yet give 
 Him thanks, Which is the help of my countenance, 
 and my God. 
 
 Day 9. MORNING PRAYKR. 
 THE XLIV. PSALM. 
 Deus, auribus. 
 
 WE have heard with our ears, God, our 
 fathers have told us : what Thou hast 
 done in their time of old ; 
 
 2 " How Thou hast driven out the heathen with 
 Thy hand, and planted them in : how Thou hast 
 destroyed the nations, and cast them out. 
 
 3 'For they gat not the land in possession 
 through their own sword : neither was it their 
 own arm that helped them ; 
 
 4 'But Thy right hand, and 
 -the light of Thy countenance 
 
 hadst a favour unto them. 
 
 5 Thou art my King, God 
 Jacob. 
 
 6 ''Through Thee will we 
 enemies : and in Thy Name will we tread them 
 under that rise up against us. 
 
 7 For I will not trust in my bow : it is not 
 my sword that shall help me; 
 
 8 But it is Thou that savest us from our 
 enemies : and puttest them to confusion that 
 hate us. 
 
 9 We make our boast of God all day long : 
 and will praise Thy Name for ever. 
 
 10 But now Thou art far ofl", and puttest us 
 to confusion : and goest not forth with our 
 armies. 
 
 11 Thou makest us to turn our backs upon 
 our enemies ; so that they which hate us, spoil 
 our goods. 
 
 12 Thou lettest us be eaten up like sheep : 
 and hast scattered us among the heathen. 
 
 Thine arm, and 
 : because Thou 
 
 : send help unto 
 
 overthrow our 
 
 XLlV. 
 Hist. The Korah. 
 
 lies, early in the 
 
 feign of Ahaz. 
 Lttiire:. 3. 1. ?J. 
 
 Tucsd. Mattins. 
 
 a Deut. 7. 
 
 c Exod. 3 
 DeuL 4. 37. 
 
 d Deut. 33. 17. 
 
 Quia Tu es Deus fortitude mea : quare me 
 repulisti, et quare tristis incedo, dum affligit me 
 inimicus ] 
 
 Emitte lucem Tuam et veritatem Tuam : ipsa 
 me deduxerunt et adduxerunt in montem sanctum 
 Tuum, et in tabernacula Tua. 
 
 Et introibo ad altare Dei : ad Deum qui 
 l»tificat juventutem meam. 
 
 Confitebor Tibi in cithara, Deus, Deus mens : 
 quare tristis es anima mea, et quare conturbas 
 me] 
 
 Spera in Deo, quoniam adhuc confitebor Illi : 
 salutare vultus mei et Deus mens. 
 
 PSALMUS XLIII. 
 
 DEUS, auribus nostris audivimus ; patres 
 nostri annuntiaverunt nobis. 
 Opus quod operatus es in diebus eorum : et in 
 diebus antiquis. 
 
 Manus Tua gentes disperdidit et plantasti eos : 
 afflixisti populos et expulisti eos. 
 
 Nee enim in gladio suo possederunt terram : 
 et brachium eorum non salvavit eos ; 
 
 Sed dextera Tua, et brachium Tuum, et illu- 
 minatio vultus Tui : quoniam complacuisti in 
 eis. 
 
 Tu es Ipse Eex mens et Deus mens : qui 
 mandas salutes Jacob. 
 
 In Te inimicos nostros ventilabimus cornu : et 
 in nomine Tuo spernemus insurgentes in nobis. 
 
 Non enim in arcu meo sperabo : et gladius 
 mens non salvabit me. 
 
 Salvasti enim nos de affligentibus nos : et 
 odientes nos confudisti. 
 
 In Deo laudabimur tota die : et in nomine Tuo 
 confitebimur in sa-culum. 
 
 Nunc autem repulisti et confudisti nos : et non 
 egredieris, Deu.s, in virtutibus nostris. 
 
 Avertisti nos retrorsum post inimicos nostros : 
 et qui oderunt nos diripiebant sibi. 
 
 Dedisti nos tanquam oves escarum 
 jentibus dispersisti nos. 
 
 et in 
 
 mournful and passion-like a character, repeated ; yet a dis- 
 tinctive character is also given to this concluding portion of 
 the threefold hymn, which makes it a song anticipative of 
 Piesurrection joy. As the words of Christ are, "Thou wilt 
 not leave My soul in hell . . . Thou wilt shew Me the path 
 of life ; " so they are, "Send out Thy light . . . bring Me unto 
 Thy holy hill." And while we liear Clirist longing for the 
 light of the Resurrection, and the Altar wliere tlie Lamb, as 
 it had been slain, was to take His kingdom to Himself, so we 
 also hear the voice of His Church asking Cod to send forth to 
 her the Light of the world, in the Person of Christ, to lead 
 her through this life to glory everlasting, and by the earthly 
 to the heavenly Altar. The third verse looks plainly to Him 
 Wlio is the Way, the Truth, the Life, and the Light of the 
 Citv nf God ; and the fourth verse as plainly to the Eucharis- 
 tic thanksgiving of the Christian dispensation. 
 
 PSALM XLIV. 
 
 For periods of great trouble, such as the time wlieu the 
 Philistines came up with their champion against the army 
 of Saul, or when Sennacherib against Hezekiah, or when the 
 nation was broken to pieces by the tyranny of Antioehus 
 Epiphanes, this Psalm was penned as a national pleading 
 with God for His own people in their .afHiction ; and, so pro- 
 phesying, the writer unconsciously gave words to the future 
 Church whicli might in all ages be lifted up to God as a 
 prayer for deliverance. 
 
 It must be understood that the tone of this Psalm is by no 
 means one of expostulation w'ith God, as if it were to be said 
 to Him, Why hast Thou done this ? It is, on the contrary, a 
 declaration of perfect trust in Him, like that uttered by Job 
 when ho said, "Though He slay me, yetwnll I trust in Him."
 
 9th Day. [Ps. 45.] 
 
 Cbe psalms. 
 
 543 
 
 13 Thou sellest Thy people for nought : and 
 takest no money for them. 
 
 li Thou makest us to be rebuked of our 
 neighbours : to be laughed to scorn, and had in 
 derision of them that are round about us. 
 
 15 Thou makest us to be a by-word among 
 the heathen : and that the people shake their 
 heads at us. 
 
 16 My confusion is daily before me : and the 
 shame of my face hath covered me; 
 
 17 For the voice of the slanderer and blas- 
 phemer : for the enemy and avenger. 
 
 18 And though all this be come upon us, yet 
 do we not forget Thee : nor behave ourselves 
 frowardly in Thy covenant. 
 
 19 Our heart is not turned back ; neither oiu: 
 steps gone out of Thy way ; 
 
 20 No, not when Thou hast smitten us into 
 the place of dragons : and covered us with the 
 shadow of death. 
 
 21 If we have forgotten the Name of our 
 God, and holden up our hands to any strange 
 god : shall not God search it out! for He 
 knoweth the very secrets of the heart. 
 
 22 For Thy sake also are we killed all the day 
 long : and are counted as sheep appointed to be 
 slain. 
 
 23 Up, Lord, why sleepest Thou : awake, 
 and be not absent from us for ever. 
 
 24 Wherefore hidest Thou Thy face : and 
 forgettest our misery and trouble ? 
 
 25 For our soul is brought low, even unto the 
 dust : our belly cleaveth unto the ground. 
 
 26 Arise, and help ua : and deliver us for Thy 
 mercy's sake." 
 
 THE XLV. PSALM. 
 Eructavit cor meum. 
 
 MY heart is inditing of a good matter : I 
 speak of the things which I have made 
 unto the King. 
 
 2 My tongue is the pen : of a ready writer. 
 
 3 Thou art fairer than the children of men : 
 full of *grace are Thy lips, because God hath 
 blessed thee for ever. 
 
 4 Gird Thee with Thy sword upon Thy thigh, 
 O Thou most Mighty : according to Thy worship 
 and renown. 
 
 5 Good luck have Thou with Thine honour ; 
 ride on, because of the word of truth, of meek- 
 ness, and righteousness; and Thy right hand 
 shall teach Thee terrible things. 
 
 XLV. 
 
 Hist. Tlie Korah. 
 ites, at tlie mar- 
 riage of Solomon, 
 [. KinKS3.'| 
 
 Liturg. Christmas 
 
 Maltins. S-S-fi- 
 Tuesd. Matttns. 
 Christmas. Apostles 
 and Evangelists, 
 Name of Jesus, ist 
 Noct. Circuni.and 
 B. V. M..VirK. ,lnd 
 Matr, 2nd Noct. 
 All Saints, 3rcl 
 Noct. 
 
 MtiSiatiicV-^. 4. 
 
 * Camp, Liikc i- 28, 
 ill the Orcein. 
 
 Vendidisti populum Tuum sine pretio : et non 
 fuit multitudo in commutationibus eorum. 
 
 Posuisti nos opprobrium vicinis nostris ; sub- 
 sannationem et derisum his qui in circuitu nostro 
 sunt. 
 
 Posuisti nos in similitudinem Gentibus : com- 
 motionem capitis in populis. 
 
 Tota die verecundia mea contra mo est : et 
 confusio faciei mea3 cooperuit me. 
 
 A voce exprobantis et obloquentis : a facie 
 inimici et persequentis. 
 
 Haic omnia venerunt super nos, nee obliti 
 sumus Te : et inique non egimua in testamento 
 Tuo. 
 
 Et non recessit retro cor nostrum : et declinasti 
 semitas nostras a via Tua. 
 
 Quoniam humiliasti nos in loco afBictionis : et 
 cooperuit nos umbra mortis. 
 
 Si obliti sumus nomen Dei nostri : et si ex- 
 pandimus manus nostras ad deum alienum. 
 
 Nonne Deus requiret ista? ipse enim novit 
 abscondita cordis. 
 
 Quoniam propter Te mortificamur tota die : 
 festimati sumus sicut oves occisionis. 
 
 Exsurge, quare obdormis Domine % exsurge, et 
 ne repellas in iinem. 
 
 Quare faciem Tuam avertis : oblivisceris inopi® 
 nostrse et tribulationis nostras ? 
 
 Quoniam humiliata est in pulvere anima nostra : 
 conglutinatus est in terra venter noster. 
 
 Exsurge Domine, adjuva nos : et redime nos 
 propter nomen Tuum. 
 
 PSALMUS XLrV. 
 
 ERUCTAVIT cor meum verbum bonum : 
 dico ego opera mea Regi. 
 
 Lingua mea calamus scribas : velociter scri- 
 bentis. 
 
 Speciosus forma prse filiis hominum ; diffusa 
 est gratia in labiis Tuis : propterea benedixit Te 
 Deus in aeternum. 
 
 Accingere gladio Tuo super femur Tuum : po- 
 tentissime. 
 
 Specie Tua et pulchritudino Tua : intende, 
 prospere procede, et regna. 
 
 Propter veritatem, et mansuetudinem, ct justi- 
 tiam : et deducet To mirabiliter dextera Tua. 
 
 Thu3, taken in its true sense, it may recall to miud our Lord's 
 words respecting the time when the last troubles would come 
 upon Jerusalem ; and those still greater troubles, of which 
 these were a type, upon tlio City of God in the end of the 
 world : " lu your patience possess ye your souls." 
 
 Thus tlie tone of the I'.salm is, "The Lord h.as brought all 
 this woe upon us ; yet thmi^h lie sutler much more than this 
 to come upon us, our steps shall not go out of His w.ay : we 
 will trust ttill in His mercy, and call on Him to shew it in 
 His good time." And the actual experience of such persecu- 
 tion in the early Church drew out from St. Paul an applica- 
 tion of this tone when ho wrote, " Who shall separate us 
 from the love of Christ? shall tribuKitinn, or distress, or per- 
 secution, or famine, or nakedness, or peril, or swoid ? As it 
 ia written, For Thy sake we are killed all the day long ; wo 
 are accounted as sheep for the slaughter. Nay, in all these 
 
 things we are more than contiuerors through Him that loved 
 us. For I am persuaded, that neither death, nor life, nor 
 angels, nor principalities, nor powers, nor things present, nor 
 things to come, nor height, nordeiith, nor .-iny other creiiture, 
 shall be able to separate us frimi the love of God, which is in 
 Christ Jesus our Lord. " [Rom. viii. 35-.39.] 
 
 PSALM XLV. 
 
 For whatever occasion this grand triumphal hymn was 
 composed, the typical apidication of it is cast into the shade 
 by its fullilment in Christ : concerning Wlmm, the gi.od 
 WORD of God, it is whtilly indite.l ; and to the glory of 
 Whose Person ami work the praise of the faithful heart flows 
 freely, as from the jjcn of a scribe swiftly writing. 
 
 The use of the I'sabn on Christmas Day gives tlie key to
 
 544 
 
 Cf)C IPsalms. 
 
 9th Day. [Ps. 45.] 
 
 6 Thy arrows are very sharp, and the people 
 shall be subdued unto Thee : even in the midst 
 among the King's enemies. 
 
 7 Thy seat, God, endureth for ever : the 
 sceptre of Thy kingdom is a right sceptre. 
 
 8 Thou hast loved righteousness, and liated 
 iniquity ; wherefore God, even thy God, hath 
 anointed thee with the oil of gladness above thy 
 fellows. 
 
 9 All thy garments smell of myrrh, aloes, and 
 cassia : out of the ivory palaces, whereby they 
 have made thee glad. 
 
 10 Kings' daughters were among thy honour- 
 able women : upon thy right hand did stand tlie 
 queen in a vesture of gold, vrouyht about tvith 
 divers colours. 
 
 11 Hearken, O daughter, and consider, incline 
 thine ear : forget also thine own people, and thy 
 father's house. 
 
 12 So shall the King have pleasure in tlij' 
 beauty : for He is thy Lord God, and worship 
 thou Him. 
 
 13 And the daughter of Tyre shall be there 
 with a gift : like as the rich also among the 
 people shall make their supplication before thee. 
 
 14 The King's daughter is all glorious within : 
 her clothing is of wrought gold. 
 
 15 *She shall be brought unto the King in 
 raiment of needlework : the virgins that be her 
 fellows shall bear her company, and shall be 
 brought unto thee. 
 
 IG With joy and gladness shall they be 
 brought : and shall enter into the King's palace. 
 
 17 Instead of thy fathers thou shalt have chil- 
 dren : whom thou mayest make princes in all 
 lands. 
 
 1 'O Spovis 
 [LXX.I 
 
 b Coijip. Judy. 5. 30. 
 
 Sagittse Tuse acutae ; populi sub Te cadent : in 
 
 corda inimicorum regis. 
 
 "Sedes Tua, Deus, in SEeculum sseculi : virga 
 directionis virga regni Tui. 
 
 Dilexisti justitiam et odisti iniquitatem : prop- 
 terea un.xit te Deus, Deus tuus, oleo laititias prte 
 consortibus tuis. 
 
 Myrrha, et gutta, et cassia a vestimentis tuis, 
 a domibus eburneis : ex quibus delectaverunt te 
 filiiB regum in honore tuo. 
 
 Astitit Eegina a dextris tuis iu vestitu deaurato : 
 circundata varietate. 
 
 Audi, filia, et vide, et inclina aurem tuam : et 
 obliviscere popuhuu tuum, et domum patris tui. 
 
 Et concupiscet Rex decorem tuum : quoniam 
 Ipse est DoMiKUS Deus tuus, et adorabunt Eum. 
 
 Et filias Tyri in muneribus : vultum tuum 
 deprecabuntur omnes divites plebis. 
 
 Omnis gloria ejus filias Regis ab intus, in 
 fimbriis aureis : circumamicta varietatibus. 
 
 Adducentur Regi virgines post earn : proximo 
 ejus afferentur tibi. 
 
 AfFerentur in Isetitia et exultatione : adducentur 
 in templum Regis. 
 
 Pro patribus tuis nati sunt tibi filii : constitiies 
 eos principes super omnem terram. 
 
 its interpretation as a song of joy and praise respecting the 
 Incarnation, and teaches us to draw out that interpretation 
 even in detail. Thus we sing to Him, "Thou art fairer than 
 the chiklren of nit-n " in respect of the Beauty of the King in 
 His Human Nature, which was certainly the perfection of 
 moral purity, and probably of external grace.' For although 
 He was "made sin for us," yet He "knew no sin," but was 
 spotless altogether in nature, will, and deed ; and altlioiigh 
 His visage was marred more than any man's, by the persecu- 
 tion and suffering He undenvent, yet it could not but be that 
 it was fairer tlian any other countenance in its original aud 
 unmarred state. Thus, too, we sing to Him, "Full of grace 
 are Thy lips," remembering how it was said of Him, "Xever 
 man spake like tliis Man " [John vii. 4G], and how "all bare 
 Him witness, and wondered at the gracious words which 
 proceeded out of His mouth." [Luke iv. 22.] 
 
 The fourth verse refers to the ceremony by which corona- 
 tion was completed, the girding on of the sword. So when 
 the fulness of the time was come, the WORD of God rides 
 forth conquering and to conquer, girding on His Human 
 N.ature, — His Vesture dipped in blood, — on which, and on 
 His thigh, is written the glorious Name which is the Chris- 
 tian fulness of the prophetic "Most Mighty,"' — "King of 
 kings and Lord of lords." [Rev. xix. 10.] The eflects of 
 the Incarnation are signified by the " terrible" or "wonder- 
 ful " things achieved by the right hand of the Incarnate Word. 
 Such marvellous works have already been effected as the 
 overthrow of Paganism, the establishment of a sound 
 morality, the first spread and the enduring perpetuity of the 
 Christian Church : such terrible things are yet in store as the 
 
 1 No one can fail to observe tlie exceptional character of the traditional 
 portmit of Christ with which reiigious art is ]ierva(led. Tliis is found as 
 the Good Sheplierd in the Catacombs, and in many other very ancient 
 forms : and there is probably trntli in the rein-esentations that there were 
 several conteniiiorary portraits of our Lord tal<en, witli and without 
 miraculous agency, during His earthly life. This traditional countenance 
 of Christ is not Jewish, but a Catholic eclecticism of human T>eauty fSee 
 Annotated Bible, iii. 148.] 
 
 second Advent of the Word, the overthrow of Antichrist, the 
 general Resurrection, the Last Judgement, and the subjuga- 
 tion of all things to the universal Sovereignty of Christ. 
 
 This luiiversal dominion of Christ is further referred to in 
 the seventh verse, which is used in Heb. i. 8, 9, as evidence 
 of the Divine Nature of our Lord : the use of the word 
 " tliroue " instead of " seat " making the meaning more plain 
 there than in the English version of the Psalm. Such a 
 dominion is prepared for Christ in this dispensation, in the 
 Day of Judgement, aud in the perfected Church in glory ; a 
 dominion of a right, erect, straight, or righteous sceptre, 
 ever guiding to the justice and trutli of Cod, and ever 
 opposed to the lawless iniquity of the Evil One. 
 
 In the eighth verse tlie reward of Chi'ist's love in becoming 
 Man is jjroclaimed, the anointing of His Human Nature with 
 the Holy Ghost given to Him without measure that He might 
 have unlimited power to work out tlie work of salvation. 
 This mention of the Anointing of Christ is especially connected 
 with His Hnm.an Nature by the mention of "myrrh, aloes, 
 and cassia," which carry the mind to the offerings of the wise 
 men, and to the spices with which the holy body of Jesus 
 was embalmed at His burial.- This seems the connecting- 
 link between the former and the latter verses of the Psalm, 
 the former setting forth the royalty of the Bridegroom, our 
 Lord Jesus Christ ; the latter declaring the royalty of the 
 Bride, His Church. 
 
 St. John the Baptist was the first to mention the Bride in 
 
 2 It is observable that the anointing oil of the Jlosaic dispensation 
 [Exod. XXX. 23] was made of " principal spices" and olive oil. TJie "pnn- 
 cipal spices" named are myrrh, sweet cinnamon, sweet calanuis, and cas- 
 sia, the myrrh and cassia being each to weigh as nmch as both the others 
 put together. This oil was used for anointing the Tabernacle, the vessels, 
 and the priests, including Aaron. 
 
 .\mong the plants of tlie "garden enclosed" [Song of Solomon, iv. 12], 
 the "spring shut up," the "fountain sealed," are spikenard, calamus. 
 ciimamon, frankincense, myrrh, anci aloes, with "all the chief spices." 
 Myrrh, aloes, and cinnamon (which is nearly identical with cassia) are also 
 named together in Prov. vii. 17.
 
 9th Day. [Ps. 46.] 
 
 Cf)C Ipsalms. 
 
 545 
 
 very 
 
 18 I will remember Thy Name from one 
 generation to another ; therefore shaU the people 
 give thanks unto Thee, world without end. 
 
 THE XLVI. PSALM. 
 
 Deus noster refugium. 
 
 GOD is our Hope and Strength 
 present Help in trouble. 
 
 2 Therefore wiU we not fear, though the earth 
 be moved : and though the hills be carried into 
 the midst of the sea. 
 
 3 Though the waters thereof rage and swell ; 
 and though the mountains shake at the tempest 
 of the same. 
 
 4 The rivers of the flood thereof shall make 
 glad the city of God : the holy place of the 
 tabernacle of the most Highest. 
 
 5 God is in the midst of her, therefore shall 
 she not be removed ; God shall help her, and 
 that right early. 
 
 6 The heathen make much ado, and the king- 
 doms are moved : but God hath shewed His 
 voice, and the earth shall melt away. 
 
 7 The Lord of Hosts is with us : the God of 
 Jacob is our Refuge. 
 
 8 O come hither, and behold the works of the 
 Lord : what destruction He hath brought upon 
 the earth. 
 
 9 He maketh wars to cease in all the world : 
 He breaketh the bow, and knappeth the spear in 
 sunder, and burneth the chariots in the fire. 
 
 10 Be still then, and know that I am God : I 
 will be exalted among the heathen, and I will be 
 exalted in the earth. 
 
 1 1 The Lord of Hosts is with us : the God of 
 Jacob is our Refuge. 
 
 XI. VI. 
 
 //«/. The Korah. 
 ites. .nfter the de- 
 struction of Sen- 
 nacherib's army. 
 
 Lilurg. S. g. |§. 
 Tiiesd. Matlins. 
 Epiphany, 3rd 
 
 Noct, Trans- 
 fit^iration, Dedic. 
 Church, 1st Noct. 
 Trinity, B. V. M., 
 Virff. and Matr., 
 and Noct. 
 
 Memores erunt nominis Tui Domine : in omni 
 generatione et generationem. 
 
 Propterea populi confitebuntur Tibi in reternum : 
 et in seeculum sseculi. 
 
 PSALMUS XLV. 
 
 DEUS noster refugium et virtus : adjutor in 
 tribulationibus quoe invenerunt nos nimis. 
 Propterea non timebimus dum turbabitur terra : 
 et transferentur montes in cor maris. 
 
 Sonuerunt et turbatse sunt aquse eorum : con- 
 turbati sunt montes in fortitudine ejus. 
 
 Fluminis impetus Iretificat civitatem Dei : 
 sanctiiicavit taberuaculum Suum Altissimus. 
 
 Deus in medio ejus ; non commovebitur : 
 adjuvabit eam Deus mane diluculo. 
 
 Conturbatas sunt Gentes, et inclinata sunt 
 regna : dedit vocem Suam, mota est terra. 
 
 DoMiNUS virtutum nobiscum : susceptor noster 
 Deus Jacob. 
 
 Venite et videte opera Domini : quaj posuit 
 prodigia super terram. 
 
 Auferens bella usque ad finem terrse : arcum 
 conteret, et confringet arma ; et scuta comburet 
 igni. 
 
 Vacate, et videte quoniam Ego sum Deus : 
 exaltabor in Gentibus, et exaltabor in terra. 
 
 DoMiNUs virtutum nobiscum : susceptor noster 
 Deus Jacob. 
 
 New Testament times when he said, " He that hath the Bride 
 is the Bridegroom." [Jolm iii. 29.] Similar phraseology 
 appears in our Lord's earliest words [Mark ii. 19 ; Luke v. 
 34], and in several of His parables, where He represents the 
 kingdom of Heaven under the figure of marriage. St. Paul 
 speaks of his earnest desire to present the Church as "a 
 chaste virgin " to Christ [2 Cor. xi. 2], and likens the union 
 between it and Christ to the union of husband and wife. 
 [Eph. v. 23-.')2.] But, above all, the tone of this Psalm is 
 taken up in the latter chapters of the Revelation, "Let us be 
 glad and rejoice, and give honour to Him : for the marriage 
 of the Lamb is come, and His wife hath made herself ready." 
 [Rev. xix. 7.] "And I John saw the holy city, new Jerusa- 
 lem, coming down from God out of heaven, prepared as a 
 bride adorned for her husband." [Rev. x.xi. 2.] "And there 
 came unto me one of the seven angels , . . saying, Come 
 hither, I will shew thee the bride, the Lamb's wife. And he 
 carried me awiiy in the spirit to a great and high mountain, 
 and shewed me that great city, the holy Jerusalem, descend- 
 ing out of heaven from God." [Rev. xxi. 9, 10.] 
 
 And as the King, the Incarnate Word, is fairer than the 
 children of men in natural beauty of body and soul, so the 
 Queen on His right hand is also represented as being adorned 
 with all that can make lit to stand before Him, as well as 
 being "all glorious within." Though the Church is "clothed 
 ^vith the sun" [Rev. xii. 1] in a spiritual sense, yet in a 
 literal sen.9c also she is to have all that external splendour 
 which is typified by clothing of wrought goM and raiment of 
 needlework ; a vesture of gold, wrought about with divers 
 colours, reflecting the glory of the Bridegroom's "vesture 
 dipped in blood."' 
 
 In this Psalm, therefore, the Church ever oft'ers a hymn of 
 
 ' There is an acci Jental coincidence of a very striking characU-r between 
 this Cliristinas Mattins Psalm and the first lesson on Chi-istnias Eve, which 
 is Isa. Ix. [See also p. 249.) 
 
 thanksgiving to Christ for that Betrothal of Himself to His 
 mystical Body which will be perfected by the final assump- 
 tion of the Bride to His right hand in Heaven. Girt with 
 the sword of His Human Nature, and clad with transfigured 
 garments which are still perfumed with the myrrh, aloes, and 
 cassia of His atoning work, the King of CJlory stands pre- 
 pared to receive to His side the Church which He has 
 espoused ; that as a Queen she may enter into His palace, as 
 a Queen be cro^vned with a never-fading beauty, and as a 
 Queen reign with Him, "having the glory of God." [Rev. 
 xxi- 11.] 
 
 PSALM XLVI. 
 
 As the kingdoms of this world shall become the kingdom 
 of the Lord and of His Christ, so the waters which rage and 
 swell and shake the earth to its foundations shall be subdued 
 at the Divine command, "Be still," and become the river 
 which makes glad the City of Ciod. "There sh,aU be no 
 more sea" to trouble the Church [Kev. xxi. 1]; but there 
 shall be "a pure river of w.tter of life, cle.ir as crystal, pro- 
 ceeding out of the throne of Ciod and of the Ijamb " [Rev. xxii. 
 1], and "everything shall live whither the river cometh." 
 [Ezek. xlvii. 9.] 
 
 Such is the mystical strain which this Psalm carries up to 
 the praise of God. The ordinary ant.agonism of the world 
 may embarrass the Church, or active persecution trouble it, 
 but the Spirit of Ciod moves up(m the face of the waters to 
 bring life out of death ; Ciod will remember Noah, to make 
 that by which He brings destruction upon the earth be also 
 the salvation of His Church. Christ, though asleep, is yet 
 in the ship of the Apostles, ready to rebuke the winds and 
 the waves, and to say, " Peace, be still." 
 
 Grant, O Lord, we beseech Thee, that the course of this 
 world may be so peaceably ordered liy Thy governance, that 
 Thy Church may joyfully serve Thee in all godly quietness, 
 through Jesus Christ our Lord. Amen. 
 
 !M
 
 546 
 
 Cfje P0alms. 
 
 9th Day. [Ps. 47, 48.] 
 
 Day 9. EVENING PRAYER. 
 THE XLVII. PSALM. 
 Omnes gentes, plaudite. 
 
 OCLAP your hands together, all ye people : 
 O sing unto God with the voice of melody. 
 
 2 For the Lord is high, and to be feared : He 
 is the great King upon all the earth. 
 
 3 He shall subdue the people under us : and 
 the nations under our feet. 
 
 4 He shall choose out an heritage for us : even 
 the worship of Jacob, whom He loved. 
 
 5 God is gone up with a merry noise : and the 
 Lord with the sound of the trump. 
 
 6 sing praises, sing praises unto oti)' God : 
 O sing praises, sing praises unto our King. 
 
 7 For God is the King of all the earth : sing 
 ye praises with understanding. 
 
 8 God reigneth over the heathen : God sitteth 
 upon His holy seat. 
 
 9 The princes of the people are joined unto 
 the people of the God of Abraham : for God, 
 Which is very high exalted, doth defend the earth, 
 as it were with a shield. 
 
 THE XLVin. PSALM. 
 
 Magnus Dominus. 
 
 /^ REAT is the Lord, and highly to be praised : 
 VJT in the city of our God, even upon His 
 holy hill. 
 
 2 The hill of Sion is a fair place, and the joy 
 of the whole earth ; upon the north-side lieth the 
 city of the great King ; God is well known in 
 her palaces as a sure refuge. 
 
 3 For lo, the kings of the earth : are gathered 
 and gone by together. 
 
 4 They marvelled to see such things : they 
 were astonished, and suddenly cast down. 
 
 5 Fear came there upon them, and sorrow : as 
 upon a woman in her travail 
 
 6 Thou shalt break the .ships of the sea : 
 through the east-wind. 
 
 7 Like as we have heard, so have we seen in 
 the city of the Lord of Hosts, in the city of our 
 God : God upholdeth the same for ever. 
 
 8 We wait for Thy loving-kindness, God : 
 in the midst of Thy temple. 
 
 XLVII. 
 Hist. After jeh05ha. 
 pliat's victory over 
 the confederate 
 armies, [a Chron. 
 
 20. I 
 
 L ttiir^. Ascension 
 
 ivensong. 
 
 „. S.g. 
 
 ?Q. Tuesd. Mat- 
 tins. Epipli.iny, ist 
 Noct. Trinity Sun- 
 day. Apnstles and 
 Evangelists, Trans- 
 fiy.. Ex. Cross, St. 
 Michael, and Noct. 
 
 XLVIII. 
 
 Hisl. After Jehosha- 
 phai's victory over 
 the confederate 
 armies, (2 Chron. 
 20,] 
 
 Liiuyg, WhitSLin- 
 day Mattins. S- 
 ^. |§. Tuesd. 
 \\'hitsuntide, Mat- 
 tins, Name of Jesus. 
 ist. Noct. Christ- 
 mas, Circumcision. 
 Trinity Sunday, 
 Dedic. of Church. 
 Trans fig., and 
 Noct. 
 
 PSALMUS XLVI. 
 
 OMNES Gentes plaudite manibus : jubilate 
 Deo in voce exultationis. 
 
 Quoniam Dominus excelsus terribilis : Eex 
 magnus super omnera terram. 
 
 Subjecit populos nobis : et gentes sub pedibus 
 nostris. 
 
 Elegit nobis hsereditatem Suam : ' speciem 
 Jacob quam dilexit. 
 
 Ascendit Deus in jubilo : et Dominus in voce 
 tubae. 
 
 Psallite Deo nostro, psallite : psallite Regi 
 nostro, psallite. 
 
 Quoniam Kex omnis terrie Deus ; psallite 
 sapienter. 
 
 Regnabit Deus super Gentes : Deus sedet 
 super sedem sanctam Suam. 
 
 Principes populorum congregati sunt cum Deo 
 Abraham : quoniam dii fortes terrse vehementer 
 elevati sunt. 
 
 M 
 
 PSALMUS XLVII. 
 
 AGNUS Dominus, et laudabilis nimis : in 
 civitate Dei nostri, in monte sancto Ejus. 
 
 Fundatur exsultatione universse terrse mens 
 Sion : latera aquilonis, civitas Regis magni. 
 
 Deus in domibus ejus cognoscetur : cum sus- 
 cipiet earn. 
 
 Quoniam ecce reges terrs congregati sunt : con- 
 venerunt in imum. 
 
 Ipsi videntes sic aamirati sunt, conturbati sunt, 
 commoti sunt : tremor apprehendit eos. 
 
 Ibi dolores ut parturientis 
 menti conteres naves Tharsis. 
 
 in spiritu vehe- 
 
 Sicut audivimus, sic vidimus in civitate Domini 
 virtutum, in civitate Dei nostri : Deus fundavit 
 eam in seternum. 
 
 Suscepimus, Deus, niisericordiam Tuam : in 
 medio templi Tui. 
 
 PSALM XLVII. 
 
 This is a hymn of triumph, not for any temporal victory 
 of Christ's Church, but for tliat glorious work of peace by 
 which the fold of the Good Shepherd is being extended that 
 it may embrace all races of mankind. As holy Simeon saw 
 that the Sun of Righteousness had arisen to be a Light to 
 lighten the Gentiles, as well as God's ancient people Israel, 
 so the prophet had been inspired to tell of the then distant 
 age of the Messiah, that "God reigneth over the heathen," 
 and that "the princes of the people," beyond the bounds of 
 the chosen race, are joined unto the people of the God of 
 Abraham. 
 
 The selection of this Psalm for Ascension Day is connected 
 partly with the ordinary interpretation of the fifth verse, but 
 not less with the general tone of victory which pervades the 
 whole, and which is so suitable to the leading of captivity 
 captive by Christ when He ascended up on high, to reign 
 over the people whom He had bought with a price, and to 
 place His Human Nature on the holy throne of Divine majesty 
 and power. 
 
 It is a song of trust also in Christ, in which the Church 
 declares that, as the " word of the Lord came unto Abram in 
 
 a vision, saying, Fear not, Abram, I am thy shield, and thy 
 exceeding great reward," so will the same WORD, God, 
 Which is very high exalted, ever defend as with a shield the 
 inheritance which He has won for His own. 
 
 PSALM XLVIII. 
 
 Much light is thrown upon this Psalm by comparing 
 together the two chapters of the Revelation in which are 
 described the fall of the mystical city Babylon, and tlie 
 establishment for ever of the New Jerusalem. The eighteenth 
 chapter expands the third and following three verses of the 
 Psalm into a fearful description of a sudden destruction, and 
 privation of the Light and Presence of God : "Alas, alas! 
 that great city, that was clothed in fine linen, and purple, 
 and scarlet, and decked with gold, and precious stones, and 
 pearls ! For in one hour so great riches is come to nought. 
 . . . And the light of a candle shall shine no more at all in 
 thee ; and the voice of the bridegroom and of the bride shall 
 be heard no more at all in thee." [Rev. xviii, 16, 17, 23.] The 
 Holy City, on the other hand, whose foundations were laid 
 at Pentecost, is seen descending from God, "prepared as a 
 bride adorned for her husb.and . . . and the city had no need
 
 9th Day. [Ps. 49.] 
 
 Cftc ll?i0falms. 
 
 547 
 
 9 God, according to Thy Name, so is Thy 
 praise unto the world's end : Thy right hand is 
 full of righteousness. 
 
 10 Let the mount Sion rejoice, and the 
 daughter of Judah be glad : because of Thy 
 judgements. 
 
 1 1 Walk about Sion, and go round about her : 
 and tell the towers thereof. 
 
 12 Mark well her bulwarks, set up her houses : 
 that ye may tell them that come after. 
 
 13 For this God is our God for ever and ever : 
 He shall be our Guide uuto death. 
 
 THE XLIX. PSALM. 
 Audite h«c, omnes. 
 
 OHEAR ye this, all ye people : ponder it 
 i\'ith your ears, all ye that dwell in the 
 world; 
 
 2 High and low, rich and poor : one vnth 
 another. 
 
 3 !My mouth shall speak of wisdom : and my 
 heart shall muse of understanding. 
 
 4 I will incline mine ear to the parable : and 
 shew my dark speech upon the harp. 
 
 5 Wherefore should I fear in the days of 
 wickedness ; and when the wickedness of my 
 heels compasseth me round about 1 
 
 6 There be some that put their trust in their 
 goods : and boast themselves in the multitude of 
 their riches. 
 
 7 But no man may deliver his brother : nor 
 make agreement unto God for him; 
 
 8 For it cost more to redeem their souls : so 
 that he must let that alone for ever; 
 
 9 Yea, though he live long : and see not the 
 grave. 
 
 10 For he seeth that wise men also die, and 
 perish together : as well as the ignorant and 
 foolish, and leave their riches for other. 
 
 11 And yet they think that their houses shall 
 continue for ever : and that their dwelling-places 
 shall endure from one generation to another; and 
 call the lands after their own names. 
 
 12 Nevertheless, man will not abide in honour : 
 seeing he may be compared unto the beasts that 
 perish ; this is the way of them. 
 
 13 This is their foolishness : and their posterity 
 praise their saying. 
 
 XLIX. 
 
 /^rjA After Jehosha- 
 phat's victory over 
 the confederate 
 armies, [a Chron. 
 
 20.] 
 
 Lilu^. S. g. S. 
 Tucsd. Mattins. 
 
 Secundum Nomen Tuum, Deus, sic et laus Tua 
 in fines terrse : justitia plena est dextera Tua. 
 
 Lsetetur mons Sion, et exsultent filise Judae : 
 propter judicia Tua, Domine. 
 
 Circundate Sion, et complectimini eam : nar- 
 rate in turribus ejus. 
 
 Ponite corda vestra in virtute ejus : et distri- 
 buite domos ejus ; ut enarretis in progenie altera. 
 
 Quoniam hie est Deus, Deus noster in aeternum, 
 et in saeculum soeculi : Ipse reget nos in ssecula. 
 
 PSALMUS XLVm. 
 
 AUDITE haec, omnes gentes : auribus percipite 
 -^^^ omnes qui habitatis orbem. 
 
 Quique terrigenre, et filii hominum : simul in 
 unum dives et pauper. 
 
 Os meum loquetur sapientiam : et meditatio 
 cordis mei prudentiam. 
 
 Inclinabo in parabolam aurem meam : aperiam 
 in psalterio propositionem meam. 
 
 Cur timebo in die mala 1 iniquitas calcanei mei 
 circuudabit me. 
 
 Qui confidunt in virtute sua : et in multitudine 
 divitianun suarum gloriantur, 
 
 Frater non redimit ; redimet homo : non dabit 
 Deo placationem suam, 
 
 Et pretium redemptionia animae suaa : et labo- 
 rabit in seternum, et vivet adhuc in finem. 
 
 Non videbit interitum cum viderit sapientes 
 morientea : simul insipiens et stultua peribunt. 
 
 Et relinquent alienis divitias suas : et sepulchra 
 eorum domus illorum in seternum. 
 
 Tabernacula eorum in progenie et progenie : 
 vocaverunt nomina sua in terris suis. 
 
 Et homo, cum in honore esset, non inte\lexit : 
 comparatus est jumentis insipientibus, et similia 
 f actus est ill is. 
 
 Hiec via illorum scandalum ipsia : et postea in 
 ore suo complacebunt. 
 
 of the sun, neither of the moon, to shine in it ; for the glory 
 of God did lighten it, and the Lamb is the Light thereof. . . 
 they need no ciindle, neither light of tlie sun ; for tlie Lord 
 God giveth them light." [Rev. xxi. 2, 23; xxii. 5.] 
 
 While therefore the city of Antichrist, which says in its 
 pride, "I shall be a lady for ever" [Isa. xlvii. 7], is a marvel 
 to see, because of its gigantic rain, the City of God, the 
 Temple of the Holy Ghost, shall stand firm in all its towers 
 and Inilwarks, because God Himself upholds it, and dwells 
 in the midst of its streets. 
 
 PSALM XLIX. 
 
 The "parable" and " dark speech " of this Psalm appear 
 to refer to the vision of a better resurrection which upholds 
 the faithful soul wlien depressed by adversity. The strain 
 of the Psalm is, Look not at the outward prosperity of this 
 life, as that wliich is most to be desired, and the loss of which 
 is most to be lamented ; but rather look to that deliverance 
 from eternal misery [v. 15] and that reception into the 
 Presence of God, which will be the only true and enduring 
 prosperity. Until Christ brought life and immortality to 
 
 light by the Gospel, it was only in parables and dark sayings 
 that they were made known to the world, and even the 
 seventh and fifteenth verses speak of redemption and a future 
 life of blessedness only in negative .and enigmatical terms. 
 Such parables and enigmas have, however, received their 
 interpretation by the word and work of Christ ; and thus an 
 additional force is given to them as tiiey are used in the 
 Church. God has revealed even to babes the truths th.at 
 were hidden from the wise and prudent of old, and every 
 Christian can behold the unveiling of mysteries, which pro- 
 phets and kings looked into without undcrst.anding. And 
 thus, when we sing that no man may deliver his brother, we 
 do it in the knowledge that One h.as made Himself our 
 Brother, to redeem us by making an .atonement with God for 
 us ; and when, "But God hatli delivered My soul from the 
 place of hell ; for He shall receive Me," we know that we are 
 speaking of Him Who lay in darkness and the shadow of 
 death, that He might make us the children of God, and exalt 
 us to everlasting life. He is the Righteous Who could say, 
 "All souls are Mine," and could have domination over them, 
 to lead captivity captive, in the morning of His Resurrection. 
 There is an obvious association of ideas between this Psalm
 
 548 
 
 Cf)e Psalms. 
 
 lOth Day. [Ps. 50.] 
 
 14 They lie in the hell like sheep, death 
 gnaweth upon them, and the righteous shall have 
 dominatioa over them in the morning ; their 
 beauty shall consume in the sepulchre out of their 
 dwelling. 
 
 15 But God hath delivered my soul from the 
 place of hell : for He shall receive me. 
 
 16 Be not thou afraid, though one be made 
 rich : or if the glory of his house be increased ; 
 
 17 For he shall carry nothing away with him 
 when he dieth : neither shall his pomp follow 
 him. 
 
 18 For while he lived, he counted himself an 
 happy man : and so long as thou doest well unto 
 thyself, men will speak good of thee. 
 
 19 He shall follow the generation of his 
 fathers : and shall never see light. 
 
 20 !Man being in honour hath no understand- 
 ing : but is compared unto the beasts that perish. 
 
 D.\Y 10. Morning Prayer. 
 
 THE L. PSALM. 
 Deus deorum. 
 
 THE Lord, even the most mighty God, hath 
 spoken : and called the world, from the 
 rising up of the sun unto the going down thereof. 
 
 2 Out of Sion hath God appeared : in perfect 
 beauty. 
 
 3 Our God shall come, and shall not keep 
 silence : there shall go before Him a consuming 
 fire, and a mighty tempest shall be stirred up 
 round about Him. 
 
 4 He shall call the heaven from above : and 
 the earth, that He may judge His people. 
 
 5 Gather Jly saints together unto Me : those 
 have made a covenant with Me with sacri- 
 
 that 
 
 fice. 
 
 6 
 
 ness 
 
 7 
 
 And the heavens shall declare His righteous- 
 
 : for God is Judge Himself. 
 
 Hear, My people, and I will speak : I My 
 self will testify against thee, Israel ; for I am 
 God, even thy God. 
 
 8 I will not reprove thee because of thy sacri- 
 fices, or for thy burnt-offerings ; because they 
 were not alway before Me. 
 
 9 I win take no bullock out of thine house : 
 nor he-goat out of thy folds. 
 
 L. 
 
 Htit. Asaph. Oc- 
 casion uiiKnown. 
 
 Lilurs. S. B. m- 
 Tiiesd. Mattins. 
 
 Sicut oves in inferno positi sunt : mors depascet 
 eos. 
 
 Et dorainabuntur eorum justi in matutino ; et 
 auxilium eorum veterascet in inferno a gloria 
 eorum. 
 
 Veruntamen Deus redimet animam meam de 
 manu inferi : cum acceperit me. 
 
 Ne timueris cum dives factus fuerit homo : et 
 cum multiplicata fuerit gloria domus ejas. 
 
 Quoniam cum interierit, non sumet omnia : 
 neque descendet cum eo gloria ejus. 
 
 Quia anima ejus in vita ipsius beuedioetur : 
 confitebitur tibi cum benefeceris ei. 
 
 Introibit usque in progenies patrum suorum : 
 et usque in seternum non videbit lumen. 
 
 Homo, cum in honore asset, non intellexit : 
 comparatus est jumentis insipientibus, et similis 
 factus est illLs. 
 
 PSALMUS XLIX. 
 
 DEUS deorum DoMiNua locutus est : et voca- 
 vit terram, 
 A soils ortu usque ad occasum : ex Sion 
 species decoris Ejus. 
 
 Deus manifeste veniet : Deus noster, et non 
 silebit. 
 
 Ignis in conspectu Ejus exardescet : et in cir- 
 cuitu Ejus tempestas valida. 
 
 Advocavit coelum desursum : et terram, dis- 
 cernere populum Suum. 
 
 Congregate lUi sanctos Ejus : qui ordinant 
 testamentum Ejus super sacrificia. 
 
 Et annuntiabunt coeU justitiam Ejus : quoniam 
 Deus judex est. 
 
 Audi populus Mens, et loquar ; Israel, et testi- 
 ficabor tibi : Deus, Deus tuus, Ego sum. 
 
 Non in sacrificiis tuis arguam te : holocausta 
 autem tua in conspectu Meo sunt semper. 
 
 Non accipiam de domo tua vitulos : neque de 
 gregibus tuis hircos. 
 
 and our Blessed Lord's parables of the rich fool, and of Dives 
 and Lazarus. The one thought that his house should con- 
 tinue for ever, but wliile he was planning for the future heard 
 the voice, "This night shall thy soul be required of thee," 
 and was compared unto the beasts that perish. The other 
 "was clothed in purple and fine linen, and fared sumptuously 
 every day," j-et carried nothing away with him, neither did 
 hi3 pomp follow him ; for it was in hell and in torment that 
 he opened the eyes which had been closed by death. But 
 though a Job or a Lazarus may be compassed about with the 
 consequences of that sin which bruised the heel even of the 
 Second Adam, he may s.ay, "Wherefore should I fear?" 
 "I know that my Redeemer liveth, and that He shall stand 
 at the latter day upon the earth ; and though worms destroy 
 this body, yet in my flesh shall I see God." And thus, while 
 the wicked follows the generation of his fathers, and shall 
 never see light, they that live in Christ follow the generation 
 of the New birth, and walking in the path of light which He 
 will shew them, attain at last to the perfect Day. 
 
 PSALM L. 
 This Psalm proclaims the Advent of the Son of God to 
 
 establish a new covenant between God and man. In the old 
 covenant the voice of the Lord was heard from Sinai by a 
 single nation, but in the new covenant He speaks to the whole 
 world, and sends forth His invitation "from the rising up 
 of the sun unto the going down thereof." But, although it 
 declares the Advent of Christ in the " perfect beauty " of the 
 Incarnation, it sets Him forth especially in that character to 
 which our Lord referred when He said, "The Father hath 
 committed all judgement unto the Son." And hence the 
 Psalm is a continual witness that, although we are come to 
 the "Mount Sion" of mercy, and not to the mount which 
 burned with the fire of judgement, yet the dispensation of 
 the Son of Man is a continuous di3pens.ation of judgement 
 even in this life. Our righteous Judge is judging His people 
 while the day of grace is still theirs, saying even to His saints, 
 and those that have made a covenant with Him, with the 
 sacrifice of the Xew Dispensation, " Hear, O My people, and 
 I will speak. . . . Consider this, lest I pluck you away, and 
 there be none to deliver you." This judgement is, therefore, 
 as far as it relates to the present life, our Lord's merci- 
 ful appeal to the consciences of His people, by which He is 
 striving to bring them to penitence, love, and a closer walk 
 with Him. At the same time, as His prophetic words con-
 
 10th Day. [Ps. 51.] 
 
 Cfje Ipsalms. 
 
 549 
 
 10 For all the beasts of the forest are Mine : 
 and so are the cattle upon a thousand hills. 
 
 Ill know all the fowls upon the mountains : 
 and the wild beasts of the field are in Jly sight. 
 
 12 If I be hungry, I will not tell thee : for the 
 whole world is Mine, and all that is therein. 
 
 13 Thinkest thou that I wiU eat bull's flesh : 
 aud drink the blood of goats ? 
 
 14 Offer unto God thanksgiving : and pay thy 
 vows unto the most Highest. 
 
 15 And call upon Jle in the time of trouble : 
 so will I hear thee, and thou shalt praise Me. 
 
 16 But unto the ungodly said God : Why dost 
 thou preach My laws, and takest !My covenant in 
 thy mouth ; 
 
 17 Whereas thou hatest to be reformed : and 
 hast cast My words behind thee 1 
 
 18 When thou sawest a thief, thou consentedst 
 unto him : and hast lieen partaker with the 
 adulterers. 
 
 19 Thou hast let thy mouth speak wickedness : 
 and with thy tongue thou hast set forth deceit. 
 
 20 Thou satest, and spakest against thy 
 brother : yea, and hast slandered thine own 
 mother's son. 
 
 21 These things hast thou done, and I held 
 My tongue, and thou thoughtest ivichedly, that I 
 am even such a one as thy self : but I will 
 reprove thee, and set before thee the things that 
 thou hast done. 
 
 22 consider this, ye that forget God : lest I 
 pluck you away, and there be none to deliver 
 you. 
 
 23 Whoso offereth Me thanks and praise, he 
 honoureth Me : and to him that ordereth his con- 
 versation right will I shew the salvation of God. 
 
 THE LI. PSALM. 
 Miseiere mei, Deus. 
 
 HAVE mercy upon me, God, after Thy 
 great goodness : according to the multi- 
 tude of Thy mercies do away mine oflFences. 
 
 2 Wash me throughly from my wickedness : 
 and cleanse me from my sin. 
 
 3 For I acknowledge my faults ; and my sin 
 is ever before me. 
 
 LI. 
 Hist. David; after 
 Ills bill with Bath- 
 shcba. {3 Sam. 12.] 
 Lititrff. Ash Wed. 
 Commination, S^. 
 g. S. Ferial 
 Lauds. Lauds of 
 tile departed. 
 PeititetiCuU Vs. 4. 
 
 Quoniam Meas sunt omnes ferre silvarum : 
 jumenta in montibus et boves. 
 
 Cognovi omnia volatilia cceli : et pulchritudo 
 agri Mecum est. 
 
 Si esuriero non dicani tibi : Mens est enim 
 orbis terras et plenitudo ejus. 
 
 X'unquid manducabo carnes taurorum? aut 
 sanguinem hircorum potabo ? 
 
 Immola Deo sacrificium laudis : et redde 
 Altissimo vota tua. 
 
 Et invoca Me in die tribulationis : eruam te et 
 honorificabis Me. 
 
 Peccatori autem dixit Deus, Quare tu enarras 
 justitias Meas : et assumis testamentum Meum 
 per OS tuum ! 
 
 Tu vero odisti disciplinam : et projecisti ser- 
 mones ileos retrorsum. 
 
 Si videbas furem, currebas cum eo : et cum 
 adulteris portionem tuam ponebas. 
 
 Os tuum abundavit malitia : et lingua tua 
 concinnabat dolos. 
 
 Sedens adversus fratrem tuum loquebaris : et 
 adversus filium matris tuae ponebas scandalum ; 
 haec fecisti, et tacui. 
 
 Existimasti inique quod ero tui simiUs : arguam 
 te, et statuam contra faciem tuam. 
 
 Intelligite hjec, qui obliviscimini Deum : 
 nequando rapiat, et non sit qui eripiat. 
 
 Sacrificium laudis honorificabit Me : et illic 
 iter quo ostendam illi salutare Dei. 
 
 PSALMUS L. 
 
 MISEREEE mei, Deus : secundum magnam 
 misericordiam Tuam. 
 Et secundum multitudinem miserationum 
 Tuarum : dele iniquitatem meam. 
 
 Amplius lava me ab iniquitate mea : et a pec- 
 cato meo munda me. 
 
 Quoniam iniquitatem meam ego cognosco : et 
 peccatum meum contra me est semper. 
 
 ceming the destruction of .Jenisalem had a further refeience 
 to the end of the world, so, when speaking of judging His 
 people in this life, He refers also to that final and irrevocalile 
 .ludgement, from which, if He have not saved, there is none 
 to deliver. Thus we are reminded of His words as He wept 
 over the Holy City, " How often woidd I have gathered thy 
 children together, as a hen doth gather her brood under her 
 wings ! " or of His words spoken Ijy the prophet, "Come, now, 
 and let us reason together, saith the Lord ; Though your sins 
 be as scarlet, they shall be as white as snow ; though they bo 
 red like crimson, they shall be as wool. If ye be willing and 
 obedient, ye .shall eat the good of the land." 
 
 The rcfuruuccg to sacrifices which this Psalm contains are 
 to be taken in two senses. First, they speak of the unac- 
 ccptabU-ness of offerings made in hypocrisy, and wliich arc 
 not accompanied by penitence, obedience, and love ; offerings 
 which are .again repudiated by God in the penitential Psalm 
 that follows: "To what purpose is the multitude of your 
 sacrifices unto Me ? saith the Lord : I am full of the burnt- 
 offerings of rams, and the fat of fed beasts ; an<l I delight not 
 in the blood of l)ullncka, or of lambs, or of hcgoats. . . . 
 Bring no more vain oblations ; incense is an abomination unto 
 Me." [Isa. i. 11-13.] Secondly, they look prophetically to 
 
 the passing away of the old dispensation, which was founded 
 on a system of sacrifices wherein slain animals were ofl'ered, 
 and to the coming in of the new dispensation, which is founded 
 on the once-oflered Sacrifice of Christ, presented before God 
 continually in Heaven, aud re-presented on earth, in the 
 sacrifice of the Holy Eucharist. Thus, " Ofl'er unto God 
 thanksgiving," and, " Whoso oflereth Me thanks and praise, 
 ho honoureth Me," look to that of which the prophet Malachi 
 spoke when, after saying, " I have no pleasure in you, saith 
 the Lord of hosts, neither will I accept an offering at your 
 hand," he added, " For from the rising of the sun even unto 
 the going down of the same, My Name shall be great among 
 the Gentiles ; and in every place incense shall be offered uuto 
 My Name, and a pure offering : for My Name shall be great 
 among the heathen, saith the Lord of hosts." [Mai. i. 11.] 
 
 PSALM LI. 
 
 Such was the completeness of our Blessed Redeemer's identifi- 
 cation of Himself with our nature, that even these words of 
 deep and sorrowing penitence are His words, spoken as the 
 Representative of all sinners. God laid upon Him the 
 iniquities of us all, and thus He speaks ns One in Whom all
 
 550 
 
 Cbe Psalms. 
 
 lOth Day. [Ps. 51.] 
 
 4 Against Thee only have I sinned, and done 
 this evil in Thy sight : that Thou mightest be 
 justified in Thy saying, and clear when Thou art 
 judged. 
 
 5 Behold, I was shapen in wickedness : and 
 in sin hath my mother conceived me. 
 
 6 But lo, Thou requirest truth in the inward 
 parts : and shalt make me to understand wisdom 
 secretly. 
 
 7 Thou shalt purge me with hyssop, and I 
 shall be clean : Thou shalt wash me, and I shall 
 be whiter than snow. 
 
 8 Thou shalt make me hear of joy and glad- 
 ness : that the bones which Thou hast broken 
 may rejoice. 
 
 9 Turn Thy face from my sins : and put out 
 all my misdeeds. 
 
 10 Make me a clean heart, O God : and 
 renew a right spirit within me. 
 
 1 1 Cast me not away from Thy presence : and 
 take not Thy holy Spirit from me. 
 
 12 give me the comfort of Thy help again : 
 and stablish me with Thy free Spirit. 
 
 13 Then shall I teach Thy ways unto the 
 wicked : and sinners shall be converted unto 
 Thee. 
 
 14 Deliver me from blood-guiltiness, O God, 
 Thou that art the God of my health : and my 
 tongue shall sing of Thy righteousness. 
 
 15 "Thou shalt open my lips, Loed : and my 
 mouth shall shew Thy praise. 
 
 16 For Thou desirest no sacrifice, else would 
 I give it Thee : but Thou delightest not in burut- 
 oflferings. 
 
 17 The sacrifice of God is a troubled spirit : 
 a broken and contrite heart, O God, shalt Thou 
 not despise. 
 
 18 O be favourable and gracious unto Sion : 
 build Thou the walls of Jerusalem. 
 
 19 Then shalt Thou be pleased with the sac- 
 rifice of righteousness, with the burnt-offerings 
 and oblations : then shall they offer young bul- 
 locks upon Thine altar. 
 
 a Mattins and Even- 
 song Versiclcs. 
 
 Tibi soli peccavi, et malum coram Te feci : ut 
 justificeris in sermonibus Tuis, et vincas cum 
 judicaris. 
 
 Ecce enim in iniquitatibus conceptus sum : et 
 in peccatis concepit me mater mea. 
 
 Ecce enim veritatem dilexisti : incerta et 
 occulta sapientise Tu;b manifestasti mihi. 
 
 Asperges me, Dojmra, hyssopo, et mundabor : 
 lavabis me, et super nivem dealbabor. 
 
 Auditui meo dabis gaudium et laetitiam 
 exsultabunt ossa humiliata. 
 
 et 
 
 Averte faciem Tuam a peccatis meis : et omnes 
 iniquitates meas dele. 
 
 Cor mundum crea in me, DEtrs : et spiritum 
 rectum innova in visceribus meis. 
 
 Ne projicias me a facie Tua : et spiritum 
 sanctum Tuum ne auferas a me. 
 
 Eedde mihi Ifetitiam salutaris Tui : et spiritu 
 prmcipali confirma me. 
 
 Docebo iniquos vias Tuas : et impii ad Te con- 
 vertentur. 
 
 Libera me de sanguinibus, Deus, Deus salutis 
 meaj : et exsultabit lingua mea justitiam Tuam. 
 
 DoMiNE, labia mea aperies : et os meum annum 
 tiabit laudem Tuam. 
 
 Quoniam si voluisses sacrificium, dedissem : 
 utique holocaustis non delectaberis. 
 
 Sacrificium Deo spiritus contribulatus : cor 
 contritum et humiliatum, Deus, non despicies. 
 
 Benigne fac, Domine, in bona voluntate Tua 
 Sion : ut redificentur muri Hierusalem. 
 
 Tunc acceptabis sacrificium justitiae, oblationes 
 et holocausta : tunc imponent super altare Tuum 
 vitulos. 
 
 the woea of mankind, all original and all actual sin, were for 
 the time condensed into a focus, that, by the intensity of His 
 penitence, they might be brought within the reach of mercy 
 and pardon. Hence, all the millions of mankind that have 
 inherited sin from the first Adam are brought before the 
 All-righteous Judge in the Person and by the voice of the 
 Second Adam, Who says for them, and not for Himself, 
 " Have mercy upon Me," " Do away Mine offences," " Wash 
 Me," " Cleanse iVIe." Have mercy upon Me, for in Me Thou 
 dost behold not Thy sinless Son alone, but Him Whom Thou 
 hast made sin for all Thy sinful children. Do away Mine 
 offences, for not only am I Thy Son, in Whom is no guile, but 
 the new Head and Leader and Representative of Thine offend- 
 ing offspring. Wash Me, Whose sinless Conception by my 
 Virgin Mother left no need for baptism, and cleanse Me, Who 
 have no defilement of Jly Nature, for I am made like unto 
 My brethren in all things, that I may win purity for them. 
 I acknowledge ily faults, for theirs have I taken on Me, and 
 My sin is ever before Me, for the burden of their sin weighs 
 Me down from My cradle in the manger at Bethlehem to My 
 Cross on the hill of Calvary. Oh, be favourable and gracious 
 unto Thy Sion, and build Thou the walls of Thy Xew Jeru- 
 salem, that the Eucharists of My atoning Sacrifice may ever be 
 presented before Thee, and in that and in them all other sacri- 
 fices find their fulfilment, their completion, and their climax. 
 It is only in the way thus indicated that a full explanation 
 can be given of (1) the deep and intense spirit of self-accusa- 
 tion ; (2) the entire confidence in the cleansing power of God ; 
 and (3) the sense of most intimate relation between Himself 
 
 and His Judge, by which the penitent's words in this Psalm 
 are so strikingly characterized. In this degree, and that a 
 very high degree, David was a type of our atoning Lord when 
 he uttered this Psalm, and thus his tone of penitence so far 
 exceeded that which ordinary sinners could thoroughly assume : 
 but David's penitence was that of an actual sinner, who could 
 say literally of himself individually that he was shapen in 
 wickedness, that his mother had conceived him with the taint 
 of original sin, that he needed purging with hyssop from the 
 leprosy of actual sin, and deliverance from blood-guiltiness. 
 The personal sinlessness of the Lamb of God aggravated the 
 pain of the burden laid upon Him, and also enabled Him to 
 see the whole of God's liatredfor sin as no actual sinner could.' 
 And thus when He " was made sin for us," that He might 
 make intercession for us by a vicarious penitence, the intensity 
 of the words of penitence was in proportion to His thorough 
 and penetrative perception of its necessity. As He was set 
 forth to us for an example of innocence, so He is also set forth 
 for an example of penitence ; and hence, where we should 
 least expect it, in Him Who knew no sin, we find the perfect 
 Pattern which the sinner is to copy when he comes before 
 God confessing his transgressions, praying for pardon, promis- 
 ing amendment of life, and faithfully expecting a perfect 
 absolution. 
 
 Part of the tenth, eleventh, and fifteenth verses of this 
 
 1 This explains " Against Thee only have I sinned." In the depth of His 
 vicarious penitence tlie offence against God becomes so blindingly apparent 
 that the offence against man is for the time invisible.
 
 10th Day. [Ps. 52, 53.] 
 
 Clje Ipsatms. 
 
 551 
 
 THE LII. PSALM. 
 Quid gloriaris ? 
 
 "TTTHY boastest thou thyself, thou tyrant : 
 VV that thou canst do mischief ; 
 
 2 Whereas the goodness of God : endureth 
 yet daily 1 
 
 3 Thy tongue imagineth wickedness : and 
 with lies thou cuttest like a sharp rasor. 
 
 4 Thou hast loved unrighteousness more than 
 goodness : and to talk of lies more than righteous- 
 ness. 
 
 5 Thou hast loved to speak all words that 
 may do hurt : thou false tongue. 
 
 6 Therefore shall God destroy thee for ever : 
 He shall take thee, and pluck thee out of thy 
 dwelling, and root thee out of the land of the 
 living. 
 
 7 The righteous also shall see this, and fear : 
 and shall laugh him to scorn. 
 
 8 Lo, this is the man that took not God for 
 his strength : but trusted unto the multitude of 
 his riches, and strengthened himself in his 
 wickedness. 
 
 9 As for me, I am like a green olive-tree in 
 the house of God : my trust is in the tender 
 mercy of God for ever and ever. 
 
 10 I will always give thanks unto Thee for 
 that Thou hast done : and I will hope in Thy 
 Name, for Thy saints like it well. 
 
 Day 10. Evening Prayer.- 
 the liii. psalm. 
 
 Dixit insipieus. 
 
 his heart 
 
 "rpHE foolish body hath said in 
 -L There is no God. 
 
 2 * Corrupt are they, and become abominable 
 in their wickedness : there is none that doeth 
 good. 
 
 3 ' God looked down from heaven upon the 
 children of men : to see if there were any that 
 would understand, and seek after God. 
 
 4 ''But they are all gone out of the way, they 
 are altogether become abominable : there is also 
 none that doeth good, no not one. 
 
 5 ' Are not they without understanding that 
 work wickedness : eating up my people as if they 
 would eat bread 1 they have not called upon God. 
 
 6 ^They were afraid where no fear was : for 
 
 LH. 
 l/ije. David; when 
 betrayed by Doeg. 
 [i Sam. 33. 9.] 
 titttri;. S. ^. 31?. 
 Tuesd. Mattins. 
 
 LIII. 
 Niif. David. Occa- 
 sion unknown. 
 
 Wed. Mattins. 
 a Ps. 14. t. 
 i Ps. 14. ■■ 
 
 PSALMUS LL 
 
 QUID gloriaris in malitia : qui potens es in 
 iniquitate 1 
 
 Tota die injustitiam cogitavit lingua tua : 
 sicut novacula acuta fecisti dolum. 
 
 Dilexisti malitiam super benignitatem : iniqui- 
 tatem magis quam loqui oequitatem. 
 
 Dilexisti omnia verba praecipitationis : lingua 
 dolosa. 
 
 Propterea Deus destruet te in finera : evellet 
 te, et emigrabit te de tabernaculo tuo ; et radicem 
 tuam de terra viventium. 
 
 Videbunt justi et timebunt, et super eum ride- 
 bunt, et dicent : Ecce homo qui non posuit 
 Deum adjutorem suum : 
 
 Sed speravit in multitudine divitiaruni suarum : 
 et praevaluit in vanitate sua. 
 
 Ego autem, sicut oliva fructifera in domo Dei: 
 speravi in misericordia Dei in reternum ; et in 
 sseculum saeculi. 
 
 Confitebor Tibi in SEeculum, quia fecisti : et 
 exspectabo Nomen Tuum, quoniam bonum est in 
 conspectu sanctorum Tuorum. 
 
 PSALMUS LIL 
 ~r\IXIT insipiens in corde .suo : Non est Deus. 
 
 Corrupt! sunt, et abominabiles facti sunt in 
 iniquitatibus : non est qui faciat bonum. 
 
 Deus de coelo prospexit super filios hominum : 
 ut videat si est intelligens, aut requirens Deum. 
 
 Omnes declinaverunt, simul inutiles facti sunt : 
 
 non est qui faciat bonum, non est usque ad unum. 
 
 i 
 
 Nonne sclent omnes qui operantur iniquitatem : 
 qui devorant plebem meam ut cibum panis? 
 
 Deum non invocaverunt : illic trepidaverunt 
 tiinore, ubi non fuit timor. 
 
 Psalm arc daily used as versicles at Mattins and Evensong. 
 The wiiole Psalm was formerly used every day except Sunday. 
 
 PSALM LII. 
 
 The title of this Psalm couuecta it with the iniquitous acts 
 of Doeg in slaying Ahimelech and a multitude of other priests 
 and their families at the command of .Saul. [I Sam. xxii. 18, 
 19.] By this wicked act both Saul and Uoeg constituted 
 themselves types of Antichrist, and the words spoken against 
 them by the I'salmist derive a part of their force from the 
 fact that they arc also a prophecy respecting the great enemy 
 of the Lord and of His Church. This gives tlie key to 
 the strong language respecting tlie "lies "of the "tyrant" 
 by which the Psalm Is characterized ; for the whole rule of 
 Antichrist will reflect the one great lie set up in liis person, 
 when " he as God sitteth in the temple of Cod, showing him- 
 self that he is God." [2 Thess. ii. 4.] ]5ut the "sharp razor " 
 of Antichrist will be vanr|uished by the "two-edged sword" 
 [Rev. i. 161 of trutli whie]i proceeds out of the mouth of 
 " the WORD of God." [Ibid. xix. 13. 2 Thess. ii. 8.] 
 
 Thus also a contrast is set forth in tliis Psalm between the 
 kingdom of Antichrist and tlio Clun-cli. Tlic one will be 
 rooted out of the land of the living, the other planted like a 
 green olive-tree in the House of God. For all past mercies to 
 lier, therefore, the Church here gives thanks to God, assured 
 that she may still hope in His Name, Who has promised that 
 the gates of Hell shall not prevail against her. 
 
 PSALM LIII. 
 
 This Psalm is nearly identical with the fourteenth. Tlie 
 difference, and a very conspicuous one, is, that there is here 
 no mention of "the Poor' and "the Righteous," after the 
 words " They were afraid wliere no fear was." This omission 
 gives the Psalm a more direct application to the persecution 
 of the Churcli by Antichrist than to the opposition offered by 
 him to our Lord personally ; and thus it may be taken as a 
 hymn of the Church in the" last days of its mihtant condition, 
 w-hen the souls under the Altar will cry, "How long Lord, 
 holy and true, dost Tliou not judge and avenge our blood on 
 them that dwell ou the earth ? " and when Autichnst having
 
 552 
 
 Cf)C Psalms. 
 
 loth Day. [Ps. 54, 55.] 
 
 God hath broken the bones of him that besieged 
 thee ; thou hast put them to confusion, because 
 God hath desjiised them. 
 
 7 " Oh, that the salvation were given unto 
 Israel out of Sion : Oh, that the Loed would 
 deliver His people out of captivity. 
 
 8 Then should Jacob rejoice : and Israel 
 should be right glad. 
 
 THE LrV'. PSALM. 
 Deus, in Nomine. 
 
 SAVE me, O God, for Thy fame's sake : and 
 avenge me in Thy strength. 
 
 2 Hear my prayer, God ; and hearken unto 
 the words of my mouth. 
 
 3 For 'strangers are risen up against me : and 
 tyrants, which have not God before their eyes, 
 seek after my soul. 
 
 4 Behold, God is my Helper : the Lokd is with 
 them that uphold my soul. 
 
 5 He shall reward evil unto mine enemies : 
 destroy Thou them in Thy truth. 
 
 6 An offering of a free heart will I give Thee, 
 and praise Thy Name, Lord : because it is so 
 comfortable.' 
 
 7 For He hath delivered me out of all my 
 trouble : and mine eye hath seen His desire upon 
 mine enemies. 
 
 THE LV. PSALM. 
 
 H 
 
 Exaudi, Deus. 
 
 EAR my prayer, O God : 
 Thyself from my petition. 
 
 and hide not 
 
 2 Take heed unto me, and hear me : how I 
 mourn in my jjrayer, and am vexed. 
 
 3 The enemy crieth so, and the ungodly cometh 
 on so fast : for they are minded to do me some 
 mischief, so maliciously are they set against me. 
 
 4 My heart is disquieted within me : and the 
 fear of death is fallen upon me. 
 
 5 Fearfulness and trembling are come upon 
 me : and an horrible dread hath overwhelmed 
 me. 
 
 a Ps. 14. II. 
 
 LIV. 
 
 Hi'sf. David : when 
 betrayed by Ziph- 
 ites. [I Sam. 23. 19.] 
 
 Ltturg. Good Fri- 
 day .Mattins. 5.^. 
 ^. Sunday and all 
 Festivals. Prime. 
 Good Friday Mat- 
 tins, and Noct. 
 Easter Eve, 3rd 
 Noct. 
 
 * i.e. Aliens or 
 foreigners. 
 
 c See footnote i. 
 
 LV. 
 Nist. David ; on his 
 fijj^ht from Jerusa- 
 lem. [2 Sam. IS 1 
 Lilurg. S. g. % 
 Wed. Mattins. 
 
 Quoniam Deus dissipavit ossa eorum qui 
 hominibus placent : confusi sunt, quoniam Deus 
 sprevit eos. 
 
 Quis dabit ex Sion salutare Israel 1 cum con- 
 verterit Deus captivitatem plebis Suae : exsul- 
 tabit Jacob, et leetabitur Israel. 
 
 PSALMUS LIII. 
 
 DEUS, in Nomine Tuo salvum me fac : et in 
 virtute Tua judica me. 
 
 Deus, exaudi orationem meam : auribiis per- 
 cipe verba oris mei. 
 
 Quoniam alieni insun-exerunt adversum me, et 
 fortes qusesierunt animam meam : et non pro- 
 posuerunt Deum ante conspectum suum. 
 
 Ecce enim Deus adjuvat me : et Dominus 
 susceptor est anim« me£e. 
 
 Averte mala iuimicis meis : et in veritate Tua 
 disperde Ulos. 
 
 Voluutarie sacrificabo Tibi; et confitebor 
 Nomini Tuo, Domint; : quoniam bonum est. 
 
 Quoniam ex omni tribulatione eripuisti me : et 
 super inimicos meos despexit oculus mens. 
 
 PSALMUS LIV. 
 
 EXAUDI, Deus, orationem meam : et ne 
 despexeris deprecationem meam ; intende 
 mihi, et exaudi me. 
 
 Contristatus sum in exercitatione mea : et con- 
 turbatus sum a voce inimici, et a tribulatione 
 peccatoris. 
 
 Quoniam declinaverunt in me iniquitates : et 
 in ira molesti erant mihi. 
 
 Cor meum conturbatum est in me : et formido 
 mortis cecidit super me. 
 
 Timor et tremor venerunt super me : et con- 
 texerunt me tenebras. 
 
 been empowered "to make war with the saints and to over- 
 come them," they also will cry, "Oh, that the salv.ation were 
 given unto Israel out of Sion; oh, that the Lord would 
 deliver His people out of captivity." But "he that leadeth 
 mto captivity shall go into captivity; he that killeth with 
 the sword must be killed with the sword. Here is the 
 patience and faith of the saints." [Rev. xiii. 10.] 
 
 PSALM UX. 
 
 The long-established custom of the Church has given us the 
 true meaning of this Psalm by appropriating it to the com- 
 memoration of our Blessed Lord's Passion. In the words 
 "Save me, God," we hear the same voice as that which 
 uttered the bitter cry which was taken from the twenty- 
 second Psalm. In "strangers are risen up against me," we 
 hear the prediction, ages beforehand, of the fact that Jesus 
 would be put to death by a foreign ruler and foreign soldiers, 
 a circumstance m the last degree unlikely to have occurred 
 to the uninspired mind of a .Jew in David's time, but clearly 
 foreseen and foreordained by God. In "the tyrants which 
 
 ■■ comfortable] i.e. strtngtUning. So the earliest English Bibles read 
 Isa. xli. 7, " And he comfortide hym with nailes, that it shulde not be 
 moiled." And Phil, iv. 13, "I may alle thingis in him that comfortith 
 mc. The ultimate derivation of "comfort" is from " fortis." 
 
 have not God before their eyes," we see the unjust conduct 
 of Pilate, who was convinced of the Holy Sufferer's innocence, 
 and yet condemned Him through fear of men. In "God is 
 my Helper " may be traced the spirit which prompted the 
 words, "Put up thy sword into the sheath," and "Thou 
 couldest have no power at all against Me, except it were 
 given thee from above." In the "offering of a free heart," 
 we see the submission expressed in the words "not My will 
 but Thine be done," and the voluntai-y yielding up of His 
 life when no man had power to take it from Him. Lastly, 
 the "vengeance" spoken of here receives its proper interpre- 
 tation by a comparison of the last words of the Psalm with 
 our Lord's words, "Father, forgive them, for they know not 
 what they do." The prayer was heard, and Jesus, looking 
 forth from His Cross, " saw of the travail of His soul and was 
 satisfied, " for even His enemies were afterwards made to be 
 at peace \vith Him by the power of His Intercession. 
 
 PSALM LV. 
 
 The sorrows of our Blessed Redeemer's Soul are here pre- 
 dicted by His own inspiration, so that the prophecy becomes 
 a history, setting forth the mental trouble which preceded 
 His Apprehension and Death. This anguish culminated in 
 the Agony of Gethsemane and the Cross, but it also pervaded
 
 10th Day. [Ps. 55.] 
 
 Cf)e Ipsalms. 
 
 553 
 
 6 And I said, O that I liad wings like a dove : 
 for then would I flee away and be at rest. 
 
 7 Lo, then would I get me away far otl" : and 
 remain in the wilderness. 
 
 8 I would make haste to escape : because of 
 the stormy wind and tempest. 
 
 9 Destroy their tongues, O Lord, and divide 
 them : for I have spied unrighteousness and strife 
 in the city. 
 
 10 Day and night "they go about within the 
 walls thereof : mischief also and sorrow are in 
 the midst of it. 
 
 1 1 Wickedness is therein : deceit and guile go 
 not out of their streets. 
 
 12 For it is not an open enemy that hath 
 done me this dishonour : for then I could have 
 borne it. 
 
 13 Xeither was it mine adversary that did 
 magnify himself against me : for then pemdivii- 
 iure I would have hid my self from him. 
 
 1-4 But it was even thou, my companion : my 
 guide, and mine own familiar friend. 
 
 15 We took sweet counsel together : and 
 walked in the house of God as friends. 
 
 16 Let death come hastily upon them, and let 
 them go down 'quick into hell : for wickedness 
 is in their dwellings, and among them. 
 
 1 7 As for me, I will call upon God : and the 
 Lord shall save me. 
 
 18 In the evening, and morning, and at noon- 
 day will I pray, and that instantly : and He shall 
 hear my voice. 
 
 19 It is He that hath delivered my soul in 
 peace from the battle that was against me : for 
 there were many with me. 
 
 20 Yea, even God, that endureth for ever, 
 shall hear me, and bring them down : for they 
 will not turn, nor fear God. 
 
 21 He laid his hands upon such as be at 
 peace with him : and he brake his covenant. 
 
 22 The words of his mouth were softer than 
 butter, having war in his heart : his words were 
 smoother than oil, and yet bo they very swords. 
 
 a i.e. " Uiiriglit. 
 euusness and 
 strife." 
 
 4 Ci»«A Matl. 36. 
 
 ci.f.AiWc. \Conip, 
 Num. i6. 30.) 
 
 Et dixi, quis dabit mihi pennas sicut columbee : 
 et volabo, et requiescam. 
 
 Ecce elongavi fugiens : et mansi in solitudine. 
 
 Exspectabani eum qui salvum me fecit : a 
 pusiUanimitate spiritus et tempestate. 
 
 Prascipita, Domixe, divide Hnguas eorum : 
 quoniam vidi iniquitatem et contradictionem in 
 civitate. 
 
 Die ac nocte circundabit eam super muros ejus 
 iniquitas : et labor in medio ejus et injustitia. 
 
 Et non defecit de plateis ejus : usura et dolus. 
 
 Quoniam si inimicus meus maledixisset mihi : 
 sustinuissem utique. 
 
 Et si is qui oderat me super me magna locutus 
 fuisset : abscondissem me forsitan ab eo. 
 
 Tu vero homo unanimLs : dux meus et notus 
 meus : 
 
 *Qui sLmul mecum dulces capiebas cibos : in 
 domo Dei ambulavimus cum consensu. 
 
 Veniat mors super illos : et descendant in 
 infernum viventes. 
 
 Quoniam nequitise in habitaculis eorum : in 
 medio eorum. 
 
 Ego autem ad Deum clamavi : et Domintjs 
 salvavit me. 
 
 Vespere, et mane, et meridie narrabo et ammn- 
 tiabo : et exaudiet vocem meam. 
 
 Redimet in pace animam meam ab his qui 
 appropinquant mihi : quoniam inter multos erant 
 mecum. 
 
 Exaudiet Deus, et humiliabit illos : qui est 
 ante saecula. 
 
 Non enim est illis commutatio, et non timue- 
 ruut Deum : extendit manum suam in retribuendo. 
 
 Contaminaverunt testamentum ejus : divisi 
 sunt ab ira vultus ejus, et appropinquavit cor 
 iUius. 
 
 Molliti sunt sermones ejus super oleum : et 
 ipsi sunt jacula. 
 
 all His life, aud especially that period of it when His Ministry 
 -<Jjrought Him within the nearer contemplation of man's 
 ingratitude. 
 
 That the holy .Tesus suffered from the fear of death is a 
 proof of His perfect oneness in nature with those whom He 
 came to save. But He doubtless suffered more than the 
 ordinary fear of death from the knowledge that He was to 
 tread the winepress alone, and that of the people there was 
 none with Him. [Isa. Ixiii. .3.] As David went up the 
 "ascent of the Mount of Olivet, and wept as he went," on 
 the occasion when this Psalm was written, "the people that 
 was with him" were also "weeping as they went up." [2 
 Sam. XV. .SO.] But when the Son of David atedfastly set His 
 face to go up to .Jerusalem, "He went bcf oi'c thcni " [Mark 
 X. 32], walking alone in such a mamier as to show His 
 purpose, to amaze them and make them afraid. So, when in 
 the garden of Gethsemane, He first left the body of His 
 Apostles at the gate, and then "went a little further," that 
 He might be divided from the companionship even of the 
 three chosen disciples ; and as if to make His loneliness more 
 complete, they could not even at a distance watcl\ with Him, 
 but fell asleep. Alone Ho went with those who apprehended 
 Him, for "all forsook Him and fled;" .alone Ho appeared 
 before the High Priest and Pilate, even Peter denying that 
 he was His friend ; alone He hung upon the Cross, His dis- 
 
 ciples "standing afar off." Such utter isolation in His 
 sufferings and sorrows may have aggrav.ated greatly the fear 
 of death, and the horrilile dread by which He was over- 
 whelmed ; and still more would that fear be aggrav.ated by 
 the "storm and tempest" of the bitter and tumultuous 
 assembly by whicli He was surrounded. 
 
 The twelfth and following verses contain an indication of 
 the character of that intercourse between Christ and His 
 Apostles which led Him to say that He had called them 
 friends and not servants, and that, whereas a servant knew 
 not his master's will, they, as friends, had been admitted to 
 take sweet counsel with Jlim. It was one of these whose 
 words were smoother than oil when ho said, " Master, Master, 
 and kissed Him," and yet were as the piercing of a sword, 
 since they were words with which he betr.ayed that Master. 
 It was to that one that, even at the last, the meek, loving, 
 and forgiving Jesus said, "Friend, wherefore art thou 
 come? " 
 
 The peculiar circumstances under which St. Peter quoted 
 tlie twenty-third verse, "casting all your care upon Him, for 
 He careth for you," show that this Psalm may be taken also 
 as the words of Christ's mystical Body, speaking of the 
 troubles which come upon her from Antichrist. The afflic- 
 tions of the Church under Nero's persecution foreshadowed 
 thoso which will come upon her in the latter d,ays, as is
 
 554 
 
 Cl)C Psalms. 
 
 11th Day. [Ps. 56.] 
 
 23 O cast thy burden upon the Lord, and He 
 shall nourish thee : and shall not suffer the right- 
 eous to fall for ever. 
 
 24 And as for them : Thou, God, shalt 
 bring them into the pit of destruction. 
 
 25 The blood-thirsty and deceitful men shall 
 not live out half their days : nevertheless, my 
 trust shall be in Thee, Loud. 
 
 Day 11. MORNING PRAYER. 
 THE LVI. PSALM. 
 Miserere mei, Deus. 
 
 BE merciful unto me, O God, for man goeth 
 about to devour me : he is daily "fighting 
 and troubling me. 
 
 2 Mine enemies are "daily in hand to swallow 
 me up : for they be many that fight against me, 
 O Thou most Highest. 
 
 3 Nevertheless, though I am sometime afraid : 
 yet put I my trust in Thee. 
 
 4 I will praise God, because of His word : I 
 have put my trust in God, and will not fear what 
 flesh can do unto me. 
 
 5 They daily mistake my words : all that they 
 imagine is to do me evil. 
 
 6 They hold all together, and keep themselves 
 close : and mark my steps, when they lay wait 
 for my soul. 
 
 7 Shall they escape for their wickedness : 
 Thou, O God, in Thy displeasure shalt cast them 
 down. 
 
 8 Thou tellest my *flittings; put my tears 
 into Thy bottle : are not these things noted in 
 Thy book ? 
 
 9 Whensoever I call upon Thee, then shall 
 mine enemies be put to flight : this I know ; for 
 God is on my side. 
 
 10 In God's word will I rejoice : in the Lord's 
 word will I comfort me. 
 
 11 Yea, in God have I put my trast : I \vill 
 not be afraid what man can do unto me. 
 
 1 2 Unto Thee, O God, will I pay my vows : 
 unto Thee will I give thanks. 
 
 LVI. 
 Htst. At the court 
 of .\chish. [i Sam. 
 SI. U.J 
 
 Wed. Mattins. 
 a i.e. Ail the day. 
 
 b i.e. Tilou number- 
 est my wanderings. 
 
 Jacta super Dominum curam tuam et Ipse te 
 enutriet : et non dabit in seternum fluctuationem 
 justo. 
 
 Tu vero, Deus, deduces eos : in puteum interi- 
 tus. 
 
 Yiri sanguinum et dolosi non dimidiabunt dies 
 suos : ego autem sperabo in Te, Domink 
 
 PSALMUS LV. 
 
 MISERERE mei, Deus, quoniam conculcavit 
 me homo : tota die impugnans tribulavit 
 me. 
 
 Conculcaverunt me inimici mei tota die : 
 quoniam multi bellantes adversum me. 
 
 Ab altitudiue diei timebo : ego vero in Te 
 sperabo. 
 
 In Deo laudabo sermones meos ; in Deo 
 speravi : non timebo quid faciat mihi caro. 
 
 Tota die verba mea execrabantur : adversum 
 me omnes cogitationes eorum in malum. 
 
 Inhabitabunt et abscondent : ipsi calcaneum 
 meum observabunt. 
 
 Sicut sustinuerunt animam meam, pro nihilo 
 salvos facies UIos : in ira populos confringes. 
 
 Deus, vitam meam annuntiavi Tibi : posuisti 
 lachrymas meas in conspectu Tuo. 
 
 Sicut et in promissione Tua : tunc convertentur 
 inimici mei retrorsum. 
 
 In quacunque die invocavero Te : ecce cognovi 
 quoniam Deus meus es. 
 
 In Deo laudabo verbum, in Domino laudabo 
 sermonem : in Deo speravi, non timebo quid 
 faciat mihi homo. 
 
 In me sunt, Deus, vota Tua : quEe reddam, 
 laudationes Tibi. 
 
 shown by our Lord's prophecy of both those periods. And 
 as the Jews led on the persecution of the Church whenever 
 opportunity offered, so, doubtless, there will be those who 
 ought to be loving brethren, but will prove the most bitter of 
 foes, in the terrible persecution of Antichrist. Thus many 
 verses of this Psalm have a future application to the position 
 of the Church, as well as a past application to the sorrows of 
 Christ. And they may, in a degree, be applied to all periods 
 of trouble which fall upon the City of God, through the con- 
 stant and persistent antagonism of "the Prince of this world. " 
 
 PSALM LVI. 
 
 The tone of this Psalm agrees with that of the preceding : 
 and it as clearly refers to that lifelong persecution which our 
 Lord underwent from those who lay wait for Him, who 
 endeavoured to entangle Him in His talk, and who daily 
 mistook His words, by imputing to Him treason against God 
 and man. But although man was thus imaginmg evil against 
 Christ, all His life was laid open before the Kighteous Judge, 
 His sorrows were noted in God's Book of remembrance, and 
 "when He had offered up prayers and supplications, with 
 strong crying and tears, unto Him that was able to save Him 
 from death. He was heard in that He feared." 
 
 There is also to be found in this Psalm a duect and 
 particular reference to the Passion of our. Lord. "Man" 
 
 going about to devour Him represents In one sense concrete 
 human nature, the sins of which were the cause of all Christ's 
 trouble ; l)ut, in another sense, the Adversary who is ever 
 going about seeking whom he may devour, aud of whom our 
 Lord sometimes spoke parabolically under the figure of a 
 human Enemy. The "daily "of verses 1 and 2 should be 
 understood as " all the day long," and the "swallowing up " 
 of the same verses bears also the sense of pressing down, as of 
 grapes into a wine-vat. Thus we have given to us a key to 
 the interpretation of the Psalm as spoken of that day when 
 our Redeemer's Body and Soul were afflicted so sorely by the 
 sins of mankind, and bruised in the winepress of the wrath 
 of God, that the life-giving blood might flow forth as an 
 offering of Atonement and a fountain of health : of that day 
 when fear bore Him down from the sixth hour to the ninth — 
 "from the height of the day " — during the time of darkness ; 
 when they mistook even His last cry of anguish for a cry 
 after human succour ; when some marked His steps by sitting 
 down and watching Him in a spirit of mere cruel curiosity, 
 and others lay wait for His Soul by saying, "Let be, let us 
 see whether Elias vnlX come to save Him." 
 
 So solemn a meaning of this Psalm will warn against its too 
 close application to the troubles of our ordinary life. The 
 member of Christ is, indeed, surrounded by spiritual enemies, 
 the Evil One and all his evil instruments, and against these 
 the prayerful words of the Psalm may legitimately be used.
 
 nth Day. [Ps. 57, 58.] 
 
 €i)t Ipsalms. 
 
 555 
 
 13 For Thou Last delivered my soul from 
 death, and my feet from falling : that I may 
 walk before God in the light of the living. 
 
 THE LVII. PSALM. 
 Miserere mei, Deus. 
 
 BE merciful unto me, O God, be merciful 
 unto me, for my soul trusteth in Thee : 
 and under the shadow of Thy wings shall be my 
 refuge, until this tyranny be over-past. 
 
 2 I ■will call unto the most high God : even 
 unto the God that shall perform the cause which 
 I have in hand. 
 
 3 He shall send from heaven : and save me 
 from the reproof of him that would eat me up. 
 
 4 God shall send forth His mercy and truth : 
 my soul is among lions. 
 
 5 And I lie even among the children of men, 
 that are set on fire : whose teeth are spears and 
 arrows, and their tongue a sharp sword. 
 
 6 Set up Thyself, O God, above the heavens : 
 and Thy glory above all the earth. 
 
 7 They have laid a net for my feet, and 
 pressed down my soul : they have digged a pit 
 before me, and are fallen into the midst of it 
 themselves. 
 
 8 "My heart is fixed, O God, my heart is fixed : 
 I will sing, and give praise. 
 
 9 *Awake up, my glory ; awake, lute and harp: 
 I my self will awake right early. 
 
 10 'I wiU give thanks unto Thee, O Lord, 
 among the people : and I wiU sing unto Thee 
 among the nations. 
 
 11 ''For the greatness of Thy mercy reacheth 
 unto the heavens : and Thy truth unto the clouds. 
 
 12 'Set up Thyself, O God, above the heavens : 
 and Thy glory above all the earth. 
 
 THE LVIII. PSALM. 
 
 Si vere utique. 
 
 ARE your minds set upon righteousness, ye 
 -^J- congregation : and do ye judge the thing 
 that is right, O ye sons of men 1 
 
 LVII. 
 
 //«/. At the Mve 
 or Ailullam, [i 
 Sam. =3,] 
 
 Liturji. Easter Day, 
 Mattius. a.O.ft. 
 Wed. Mattins. 
 
 c Ps. io8. 3. 
 
 d Ps. 108. 4. 
 e Ps. 108. 5. 
 
 LVIII. 
 
 IJiit. At the cave 
 of Adullam. (i 
 Sam. 33.] 
 
 LU<,ye. S. g. %. 
 Wed. Mattins. 
 
 Quoniam eripuisti animam meam de morte, et 
 pedes meos de lapsu : ut placeam coram Deo in 
 lumine viventium. 
 
 PSALMUS LVI. 
 
 MISERERE mei, Deus, miserere mei : quo- 
 niam in Te confidit anima mea. 
 Et in umbra alarimi Tuarum sperabo : donee 
 transeat iniquitatis. 
 
 Clamabo ad Deum altissimum ; Deum Qui 
 benefecit rruhi. 
 
 Jlisit de coelo, et liberavit me : dedit in oppro- 
 brium conculcantes me. 
 
 Misit Deus misericordiam Suam et veritatem 
 Suam : et eripuit animam meam de medio catu- 
 lorum leonum ; dormivi conturbatus. 
 
 Filii hominum dentes eorum arma et sagittse : 
 et lingua eorum gladius acutus. 
 
 Exaltare super coelos, Deus : et in omnem 
 terram gloria Tua. 
 
 Laqueum paraverunt pedibus meis : et incur- 
 vaverunt animam meam. 
 
 Foderunt ante faeiem meam foveam : et inci- 
 derunt in earn. 
 
 Paratum cor meum, Deus, paratum cor meum : 
 cantabo et psalraum dicam Domino. 
 
 Exsurge gloria mea, exsurge psalterium et 
 cithara : exsurgam diluculo. 
 
 Confitebor Tibi in populis, Doiune : et psal- 
 mum dicam Tibi in gentibus : 
 
 Quoniam magnificata est usque ad coelos 
 misericordia Tua : et usque ad nubes Veritas Tua. 
 
 Exaltare super coelos, Deus : et super omnem 
 terram gloria Tua. 
 
 8 
 
 PSALMUS LVIL 
 
 I vere utique justitiam loquimini : recta judi- 
 cate filii hominum. 
 
 But worJa tluit were primarily spoken as a prophecy relating 
 to the persecution of Christ are infinitely too solemn to be 
 referred to tlie human foes, however evil, of any other human 
 person, however saintly. 
 
 Of the Church as a body, the whole Psalm may, however, 
 be used without such hesitation, seeing tliat all foes of Christ 
 are also enemies of His Church, and that they who persecute 
 the Church are re-opening the wounds of the Cnicified Jesus 
 Himself. [Acts ix. .5.] 
 
 PSALM LVIL 
 
 The Easter character of this Psalm is evident in the sixtli 
 and the last five verses, the latter of which are identical with 
 the first five verses of the 108th Psalm. 
 
 It was written by David when in the Cave of Adullam, to 
 which there is supposed to be some reference in the appeal of 
 the first verse to a refuge under the shadow of (iod's wings, 
 and in the expression " my soul is among lions," in the fourth 
 verse. These early verses are not less applicable to the Son 
 of David, however, than the latter ones, describing as they 
 do the bitter tyranny with which He was persecuted, con- 
 demned, and tormented by those who " digged a pit before 
 Him," and afterwards fell into the destruction which they 
 had prepared for Him and His. 
 
 And as of David in the Cave of Adullam, and among lions 
 
 in the surrounding wilderness ; as of Christ on the Cross and 
 in the Cave wherein He was buried ; so does the Psalm sing 
 of His mystical Body taking refuge in "dens and caves of the 
 earth," cast to the lions in the amphitheatre, smitten and 
 slain >vith a tyranny to which the world never saw a parallel : 
 and yet ever saying, " Under tlie shadow of Thy wings shall 
 be my refuge, until the day-dawn come, and I awake right 
 early. " 
 
 The prophetic reference to Christ as God in the sixth and 
 twelfth verses is strikingly plain. It is the voice of the 
 Church calling upon Him to crowii His Passion with His 
 Resurrection, antl answering His words, "I Myself will 
 awake right early," with the chorus, "Set up Thyself, 
 (iod, above the heavens;" "Awake up, My glory," with 
 " Set up Thy glory aliove all the earth." 
 
 And as the Church has part with Christ in His Sufferings, 
 so also in tlic joy and triumph of His Resurrection. While 
 therefore the Head sings, " Awake up, My glory ... I 
 Myself will awake right early," the proplictic echo is heard, 
 " Tliy dead men shall live, together witli My dead body shall 
 they arise. Awake and sing, ye that dwell in dust : for Thy 
 dew is as the dew of herbs, and the earth shall cast out the 
 dead." [Isa. xxvi. 19.] 
 
 PSALM LVIII. 
 
 David was not at any time brought before a " congrega-
 
 556 
 
 €tt Ipsalms. 
 
 nth Day. [Ps. 59.] 
 
 2 Yea, ye imagine mischief in your heart upon 
 the earth : and your hands deal with wickedness. 
 
 3 The ungodly are froward, even from their 
 mother's womb : as soon as they are born, they 
 go astray, and speak lies. 
 
 4 They are as venomous as the poison of a 
 serpent : even like the deaf adder that stoppeth 
 her ears ; 
 
 5 Which refuseth to hear the voice of the 
 charmer : charm he never so wisely. 
 
 6 Break their teeth, O God, in their mouths, 
 smite the jaw-bones of the lions, Lord : let 
 them fall away like water that runneth apace, and 
 when they shoot their arrows let them be rooted 
 out. 
 
 7 Let them consume away like a snail, and be 
 like the untimely fruit of a woman : and let them 
 not see the sun. 
 
 8 Or ever your pots be made hot with thorns : 
 so let indignation vex him, even as a thing that 
 is raw. 
 
 9 "The righteous shall rejoice when he seeth 
 the vengeance : he shall wash hLs footsteps in the 
 blood of the ungodly. 
 
 10 So that a man shall say, Verily there is a 
 reward for the righteous : doubtless there is a 
 God that judgeth the earth. 
 
 Day 11. Evening Prayer, 
 the lix. psalm. 
 
 Eripe me de inimicis. 
 
 DELIVER me from mine enemies, God : 
 defend me from them that rise up against 
 me. 
 
 2 O deliver me from the wicked doers : and 
 save me from the blood-thirsty men. 
 
 3 For lo, they lie waiting for my soul : the 
 mighty men are gathered against me, without 
 any offence or fault of me, O Loed. 
 
 4 They run and prepare themselves without 
 my fault : arise Thou therefore to help me, and 
 behold. 
 
 5 Stand up, O Lord God of hosts. Thou God 
 of Israel, to visit all the heathen : and be not 
 merciful unto them that offend of malicious 
 wickedness. 
 
 .7 R*:v. II. 
 
 13. 13. 
 
 LIX. 
 
 //wA David ; on his 
 ftiglit from Saul. 
 [I Sam. 19. II.] 
 
 i./.irf. S. B- % 
 
 Wed. M .T 1 1 i n s. 
 Good Friday, 3rd 
 Noct. 
 Piiisiott Ps. 4. 
 
 Etenim in corde iniquitates operamini in terra : 
 injustitias enim manus vestrffi concinnant. 
 
 Alienati sunt peccatores a vulva ; erraverunt 
 ab utero : locuti sunt falsa. 
 
 Furor illis secundum similitudinem serpentis : 
 sicut aspidis surda) et obturantis aures suas. 
 
 Quce non exaudiet vocem incantantium : et 
 venefici incantantis sapienter. 
 
 Deus conteret dentes eorum in ore ipsorum : 
 molas leonum confringet Dominus. 
 
 Ad nihilum devenient tanquam aqua decurrens : 
 intendit arcum suum donee infirmentur. 
 
 Sicut cera qua? fluit, auferentur : supercecidit 
 ignis, et non viderunt solem. 
 
 Priusquam intelligerent spinae vestrse rhamnum : 
 
 sicut viventes, sic in ira absorbet eos. 
 
 Loetabitur Justus cum viderit vindictam : manus 
 suas laviibit in sanguine peccatoris. 
 
 Et dicet homo. Si utique est fructus justo : 
 uticiue est Deus judicans eos in terra. 
 
 PSALMUS LVIII. 
 
 ERIPE me de inimicis meis, Deus meus : et 
 ab insurgentibus in me libera me. 
 
 Eripe me de operantibus iniquitatem : et de 
 viris sanguinum salva me. 
 
 Quia ecce ceperunt animam meam : irruenmt 
 in me fortes. 
 
 Neque iniquitas mea, neque peccatum meum, 
 DoMiNE : sine iniquitate cucurri, et direxi. 
 
 Exsurge in occursum meum, et vide : et Tu, 
 DoMiNE, Deus virtutmn, Deus Israel. 
 
 Intende ad visitandas omnes gentes : non 
 miserearis omnibus qui operantur iniquitatem. 
 
 tion," or assembly of judges, nor was his conduct ever debated 
 in a judicial sense by those who gave counsel to Saul or 
 Absalom. Our Lord was, however, brought before the 
 Saiihedrin, the supreme assembly of judicature among the 
 Jews, and the Psalm has a literal meaning in respect to Him 
 which it has not in respect to David. To the unjust judge- 
 ment of those who condemned Christ, and to the Jewish 
 nation as represented by them, this Psalm must be considered 
 to apply ; and as, iu the preceding one, the cruel severity of 
 His foes is spoken of, so here is their cruel injustice. The 
 comparison of these unjust judges to poisonous serpents meets 
 with a parallel in the expression used both by St. John the 
 Baptist and our Lord, "ye generation of ^^pers;" and the 
 reference to the deafness of the viper or adder is a prediction 
 of the spirit in which the judges of our Lord said, " What 
 need we any further ■witness ? " and in which those who 
 stoned the first martyr of His Church " cried out with a loud 
 voice, and stopped their ears, and ran upon him with one 
 accord." It was venomous hatred which prompted the foes 
 of Christ and His Church, in both cases, and not a desire for 
 either truth or justice. 
 
 In the latter verses of the Psalm there are some of those 
 terrible imprecations upon which some comments are given 
 in the notes at page 568. The explanation of the eighth 
 
 verse (as it is given in the Prayer Book version) appears to be 
 conveyed in such a paraphrase as "Though your cooking 
 vessels can be rapidly heated by the quickly-burning thorns 
 gathered in the wilderness, yet the indignation of God shall 
 more quickly overtake these unjust judges : swiftly as raw 
 flesh could be thus sodden, more swiftly shall the fire of God's 
 wrath destroy them." [.S'ee also Ann, Bible, ii. 66S.] 
 
 PSALM LIX. 
 
 This Psalm has been universally interpreted as being spoken 
 of our Lord's Passion and the destruction of the Jewish nation. 
 It is also prophetic of the sufferings of Christ's mystical Body, 
 and of the ultimate overthrow of Antichristian power. 
 
 In the first words we have a parallel to the historical words 
 of our Lord, "If it be possible, let this cup pass from Me," 
 tlie human nature of Christ being made perfect in weakness, 
 so that He might ascribe His strength unto the Divine Nature. 
 The bloodthirstiness of the Jews was conspicuously shown in 
 their conduct before Pilate: for when he desired to release 
 Christ, they cried, " Cnicify Him, crucify Him;" and when 
 Pilate washed his hands before them, they willingly accepted 
 tlie responsibility thrown upon them by that act, saying, 
 "His blood be on us and on our children." Such a thirsting
 
 nth Day. [Ps. 60.] 
 
 €.l)t lp,salm0. 
 
 557 
 
 6 They go to and fro in the evening : they 
 "grin like a dog, and run about through the 
 city. 
 
 7 Behold, they speak with their mouth, and 
 swords are in their lips : for who doth hear ? 
 
 8 But Thou, O Lord, shall have them in 
 derision : and Thou shalt laugh all the heathen 
 to scorn. 
 
 9 My strength will I ascribe unto Thee : for 
 Thou art the God of my refuge. 
 
 10 God sheweth me His goodness plenteously: 
 and God shall let me see my desire upon mine 
 enemies. 
 
 1 1 Slay them not, lest my people forget it : 
 but scatter them abroad among the peojile, and 
 put them down, Lord, our defence. 
 
 12 For the sin of their mouth, and for the 
 words of their lips they shall be taken in their 
 pride : and why? their preaching is of cursing 
 and lies. 
 
 13 Consume them in Thy wrath, con.siime 
 them, that they may perLsh : and know that it is 
 God that ruleth in Jacob, and unto the ends of 
 the world. 
 
 14 And in the evening they will return : ''grin 
 like a dog, and will go about the city. 
 
 15 They will nm here and there for meat : 
 and grudge if they be not satisfied. 
 
 16 As for me, I wiU sing of Thy power, and 
 will praise Thy mercy betimes in the morning : 
 for Thou hast been my Defence and Refuge in the 
 day of my trouble. 
 
 17 Unto Thee, my Strength, will I sing : 
 for Thou, O God, art my Refuge, and my merci- 
 ful God. 
 
 THE LX. PSALM. 
 Deus, repulisti nos. 
 
 OGOD, Thou hast cast us out, and scattered 
 us abroad : Thou hast also been displeased, 
 O turn Thee unto us again. 
 
 2 Thou hast moved the land, and divided it : 
 heal the sores thereof, for it shaketh. 
 
 3 Thou hast shewed Thy people heavy things : 
 Thou hast given ua a drink of deadly wine. 
 
 (I B.V'. make a noise, 
 ui. howl. 
 
 6 B.V. make a noise, 
 t.f. howl. 
 
 LX. 
 
 Hist. David f his 
 war with Syna and 
 Edom. [3 Sam. 8.] 
 
 Liturgy. Sb- ^. 15. 
 Wed. Mattins. 
 
 Convertentur ad vesperam, et famem patientur 
 ut canes : et circuibunt civitatem. 
 
 Ecce loquentur in ore suo et gladius in labiis 
 eorum : quoniam quis audivit 1 
 
 Et Tu, DoMiNE, deridebis eos : et ad nihilum 
 deduces omnes gentes. 
 
 Fortitudinem meam ad Te custodiam, quia 
 Deus susceptor meus : Deus meus, misericordia 
 Ejus prseveniet me. 
 
 Deuss ostendit mihi super inimicos meos ; ne 
 occidas eos : nequando obliviscantur populi mei. 
 
 Disperge illos in virtute Tua : et depone eos 
 protector meus, Domine. 
 
 Delictum oris eorum, sermonem labiorum ipso- 
 rum : et comprehendantur in superbia sua. 
 
 Et de execratione et mendacio : annuntiabun- 
 tur in consummatione. 
 
 In ira consummationis, et non erunt : et scient 
 quia Deus dominabitur Jacob et finium terrae. 
 
 Convertentur ad vesperam, et famem patientur 
 ut canes : circuibunt civitatem. 
 
 Ipsi dispergentur ad manducandum : si vero 
 non fuerint saturati, et murmurabunt. 
 
 Ego autem cantabo fortitudinem Tuam : et 
 exaltabo mane misericordiam Tuam. 
 
 Quia factus es susceptor meus : et refugium 
 meum in die tribulationis meas. 
 
 Adjutor meus, Tibi psallam : quia Deus sus- 
 ceptor meus es ; Deus meus, misericordia mea. 
 
 PSALMUS LIX. 
 
 DEUS, repulisti nos, et destruxisti nos : iratus 
 es et misertus es nobis. 
 
 Commovisti terram et conturbasti eam : sana 
 contritiones ejus ; quia commota est. 
 
 Ostendisti populo Tuo dura : potasti nos vino 
 compunctionis. 
 
 for His blood on the part of His brethren was doubtless an 
 addition to the bitterness of Christ's suffering. It is com- 
 pared in tliis Psalm to the savage voracity of the dogs of 
 Eastern cities, whose wild ferocity is notorious to tliis day, 
 and the comparison recalls the words of the prophet Zepha- 
 niah, "Her princes within her are roaring lions; her judges 
 are evening wolves." 
 
 It is observable that thla Psalm presents the unconverted 
 .Jews under the aspect of heathen, for to them as the perse- 
 cutors of our Loril the words of the Psalm plainly appiy. 
 This is explained by Theodorct as a result of the change of 
 circumstances which has taken place since their persistent 
 and national rejection of our Lord : " Tlie .Jews, who once 
 were the cliildren, have, for their own wickedness, I)een de- 
 graded to the rank of dogs; while the (ientilcs, who were 
 once dogs, luavo been advanced to the dignity of sons." 
 Nothing can, in fact, be more repugnant to Christianity than 
 the Judaism of Christian times. Tlie Judaism of ancient days 
 <lerived all its reality from Christ, to Whom all its ordinances 
 looked forward, and upon Whom they all depended for their 
 efficacy. But the Judaism of Christian times rejects Christ 
 iiltogethcr, and hence the very substance of the ancient faith, 
 with which it professes to be one, is eliminated ; and since 
 there is none other Name under Heaven by which men 
 must be saved, that system which rejects the Saviour is mere 
 
 heathenism, or, at best, a mere empty imitation of the re- 
 ligion professed by Moses, David, and the Prophets. 
 
 Thus the Jews have become the enemies of Christ, and of 
 the one Church in which there is salvation. This they have 
 ever shewn themselves to be in days when they had oppor- 
 tunity to lead persecutions, and it is likely that the fourteenth 
 verse of this Psalm predicts a time wlien they will again 
 return, in the evening of the worlil's history as in the evenmg 
 of our Lord's life, and devastate the City of God. When 
 such a period arrives the Church will look forward as Christ 
 did ; and though bowed down witli the evening of trouble, 
 look forward to a Resurrection of triumph, when she may 
 sing her new song, praising God's mercy I)etimes in the 
 morning, because He has been her refuge, and her merciful 
 God. 
 
 PSALM LX. 
 
 As the last Psalm was a prophecy respecting the rejection 
 of those among the ancient people of God who reject Christ, 
 so this is tlie prophetic pleading of those among them who 
 recognize the token, or banner of the Cross, whicli He has 
 given for au ensign to all people, and a sigii of His tnith. 
 (Verse 4.] As a body " Israel hath not obtained that which 
 he seeketh for," but there were multitudes of Jew3 from the 
 Apostles downward who believed in Christ, and they were
 
 558 
 
 Cbe Psalms. 
 
 12th Day. [Ps. 61, 62.] 
 
 4 Thou hast given a token for such as fear 
 Thee : that they may triumph because of the 
 truth. 
 
 5 "Therefore were Thy beloved delivered ; help 
 me with Thy right hand, and hear me. 
 
 6 *GoD hath spoken in His holiness, I will 
 rejoice, and divide Sichem : and mete out the 
 valley of Succoth. 
 
 7 "^Gilead is Mine, and Manasses is Jline : 
 Ephraim also is the strength of Sly head ; Judah 
 is My lawgiver, 
 
 8 !Moab is My washpot ; over Edom will I cast 
 out My shoe : Philistia, be thou glad of !Me. 
 
 9 '' Who will lead me into the strong city : who 
 ■will bring me into Edom ? 
 
 10 'Hast not Thou cast us out, O God ; wilt 
 not Thou, O God, go out with our hosts ? 
 
 11 -^0 be Thou our help in trouble : for vain is 
 the help of man. 
 
 12 ^Through God will we do great acts : fi>r it 
 is He that shall tread down our enemies. 
 
 THE LXI. PSALM. 
 ExaucU Deus. 
 
 HEAR my crying, O God : give ear imto my 
 prayer. 
 
 2 From the ends of the earth will I call upon 
 Thee : when my heart is in heaviness. 
 
 3 O set me up upon the Rock that is higher 
 than I : for Thou hast been my Hope, and a 
 strong Tower for me against the enemy. 
 
 4 I will dwell in Thy tabernacle for ever : and 
 my trust shall be under the covering of Thy 
 wings. 
 
 5 For Thou, O Lord, hast heard my desires : 
 and hast given an heritage unto those that fear 
 Thy Name. 
 
 6 Thou shalt grant the King a long life : that 
 his years may endure throughout all generations. 
 
 7 He shall dwell before God for ever : pre- 
 pare Thy loving mercy and faithfulness, that they 
 may preserve him. 
 
 8 So will I always sing praise unto Thy Name : 
 that I may daily perform my vows. 
 
 Day 12. MORNING PRAYKR. 
 THE LXII. PSALM. 
 Noime Deo ? 
 
 M 
 
 Y soul truly waiteth still upon God 
 Him Cometh my .salvatioi,. 
 
 for of 
 
 h Ps. lo8. 7. 
 
 r Ps. loB. S. 9. 
 
 /Ps. I 
 f Ps. 
 
 LXI. 
 
 Hist. David ; liis 
 war with Syria and 
 Hdoiii. [a Sam. 8.] 
 
 Uti.ri:. ». B. 10. 
 Wed. Mattiiis. 
 Apostles and Evan- 
 gelists. Name of 
 Jesus, and N'oct. 
 
 LXII. 
 
 Hist. David : his 
 war with Syria and 
 lidom. [2 Sam. 8. J 
 
 Ulurg. S. g. JJ. 
 Wed. Mattins. 
 
 Dedisti metuentibus Te significationem 
 fugiant a facie arcus. 
 
 ut 
 
 Ut liberentur dilecti Tui ; salvum fac dextera 
 Tua, et exaudi me. 
 
 Deus locutus est in sancto Suo : Lsetabor et 
 partibor Sichimam ; et convallem tabernaculorum 
 metibor. 
 
 Meus est Galaad, et Mens est Manasses : et 
 Ephraim fortitudo capitis Mei. 
 
 Juda rex Meus : Moab olla spei Mese. 
 
 In IdumKam extendam calceamentum Meum : 
 ilihi alienigense subditi sunt. 
 
 Quis deducet me in civitatem munitara : quis 
 deducet me usque in Idumceam ? 
 
 Nonne Tu, Deus, Qui repulisti nos : et non 
 egredieris, Deu.s, in virtutibus nostris % 
 
 Da nobis auxilium de tribulatione : quia vana 
 salus hominis. 
 
 In Deo faciemus virtutem : et Ipse ad nihilum 
 deducet tribulantes nos. 
 
 PSALMUS LX. 
 
 EXAUDI, Deus, deprecationem meam : in- 
 tende orationi me£e. 
 A finibus terrte ad Te clamavi, dum anxiaretur 
 cor meum : in petra exaltasti me. 
 
 Deduxisti me, quia factus es spes mea : turris 
 fortitudinis a facie inimici. 
 
 Inhabitabo in tabernaculo Tuo in sseculo 
 tegar in velamento alarum Tuarum. 
 
 pro- 
 
 Quoniam Tu, Deus meus, exaudisti orationem 
 meam : dedisti hsereditatem timentibus Nomen 
 Tuum. 
 
 Dies super dies regis adjicies : annos ejus 
 usque in diem generationis et generationis. 
 
 Permanet in seternum in conspectu Dei : miseri- 
 cordiam et veritatem Ejus quis requiretl 
 
 Sic psalmum dicam Nomini Tuo in sjeculum 
 saeculi ; ut reddam vota mea de die in diem. 
 
 PSALMUS LXL 
 
 "VTONNE Deo subjects erit anima mea? ab 
 -L^ Ipso enini salutare meum. 
 
 " the election " who "hath obtamed it." [Rom. xi. 7.] The 
 full meaning of tliis Psalm will probably be brought out in a 
 blaze of light by some great conversion of the Jews in the 
 latter days, when they will recognize the sign of the Son of 
 Man, and call upon Him to go forth with their hosts to the 
 " strong city," the new Jerusalem descending out of Heaven 
 from God. And whether or not it be God's purpose to restore 
 His ancient people to their land, as the sixth and three 
 following verses might be thought to intimate, they must 
 certainly be gathered in to a blessed home if they axe taken 
 into the Church of their Redeemer. 
 
 The Psalm has an evident application to any season of 
 trouble in the Church of God, and is at all times a call 
 upon Christians to look to the Cross of their Saviour as the sign 
 of truth, and of victory over the enemies of the faith as well 
 as over spiritual foes. 
 
 PSALM LXL 
 
 This is the aspiration of the Churcli of t'lirist, which He 
 
 lias placed even in " the ends of the earth," and of which He 
 has promised that it should be founded on the Rock of His 
 Person, so that the gates of Hell shall not prevail against it. 
 Thus Christ speaks in His mystical Body ; declaring (I) the 
 perpetual dependence of the Church on lier Head, (2) the 
 everlasting reign of Christ in and with those who have been 
 made "kings and priests" by His redeeming love, and (.'?) 
 the never-ending work of adoration which is commenced in 
 the day-by-day ^I'orsliip of the Church Militant, and perfected 
 in the joy and praise of the Churcli Triumphant. 
 
 From one end of the earth to the other, then, the Church of 
 Christ is beseeching Hini to draw closer that union with Him- 
 self which is here spoken of as a setting up upon the Rock. She 
 is pleading the merit of His Intercession Whose desires have 
 been heard, and Who, looking forth on the heritage gained 
 by the travail of His Soul, was satisfied. Knowing His prayer, 
 " That they all may be one ; as Thou, Father, art in Me, and 
 I in Thee, that they also may be one in Us " [John xvii. 21], 
 she knows that He Who was dead and is alive again, Who ia
 
 12th Day. [Ps. 63.] 
 
 Cbe IPsalms. 
 
 559 
 
 2 He verily is my Strength and my Salvation : 
 He is my Defence, so that I shall not greatly fall. 
 
 3 How long will ye imagine mischief against 
 every man : ye shall be slain all the sort of you ; 
 yea, as a tottering -wall shall yo be, and like a 
 broken hedge. 
 
 4 Their device is only how to put him out 
 whom God will exalt : their delight is in lie.s, 
 they give good words with their mouth, but curse 
 with their heart. 
 
 5 Nevertheless, my soul, wait thou still upon 
 God : for my hope is in Him. 
 
 6 He truly is my Strength and my Salvation : 
 He is my Defence, so that I shall not fall. 
 
 7 In God is my health, and my glory ; the 
 rock of my might, and in God is my trust. 
 
 8 O put your trust in Him alway, ye people : 
 pour out your hearts before Him, for God is our 
 Hope. 
 
 9 As for the children of men, they are but 
 vanity : the children of men are deceitful upon 
 the weights, they are altogether lighter than 
 vanity itself. 
 
 10 trust not in wrong and robbery, give not 
 yourselves unto vanity : if riches increase, sot not 
 your heart upon them. 
 
 11 God spake once, and twice I have also 
 heard the same : that power belongeth unto 
 God; 
 
 12 And that Thou, Lord, art merciful : for 
 Thou rewardest every man according to his work. 
 
 THE LXIII. PSALM. 
 Deus, Deus meus. 
 
 OGOD, Thou art my God : early will I seek 
 Thee. 
 
 2 My soul thirsteth for Thee, my flesh also 
 longeth after Thee : in a barren and dry land 
 where no water is. 
 
 3 Thus have I looked for Thee in holiness : 
 that I might behold Thy power and glory. 
 
 4 For Thy loving-kindness is better than the 
 life itself : my lips shall praise Thee. 
 
 5 As long as I live will I magnify Thee on this 
 manner : and lift up my hands in Thy Name. 
 
 6 ^ly soul shall be satisfied even as it were 
 with marrow and fatness : when my mouth 
 praiseth Thee with joyful lips. 
 
 LXIII, 
 
 Hist. David ; on Ab- 
 salom's rebellion. 
 
 1,,.,^^. S. g. K. 
 
 Lands, ferial ami 
 festival. Lauds of 
 tlie departed. 
 liastern. A daily 
 Morning Psalm. 
 
 Nam et Ipse Deus meus et salutaris meus : 
 susceptor meus non movebor amplius. 
 
 Quousque irruitis in hominem : interficitis 
 universi vos, tanquam parieti inchnato et maceriae 
 depulsse ? 
 
 Veruntamen pretium meum cogitaverunt repel- 
 lere : cucurri in siti ; ore suo benedicebant, et 
 corde suo maledicebant. 
 
 Veruntamen Deo subjecta esto anima mea : 
 quoniam ab Ipso patientia mea. 
 
 Qui Ipse Deus meus et salvator meus : adjutor 
 meus ; non einigrabo. 
 
 In Deo salutare meum, et gloria mea : Deus 
 auxilii mei ; et spes mea in Deo est. 
 
 Sperate in Eo omnis congregatio populi : eflfun- 
 dite coram Illo corda vestra; Deus adjutor noster 
 in seternum. 
 
 Veruntamen vani filii hominum, mendaces filii 
 hominum in stateris : ut decipiant ipsi de vanitate 
 in idipsum. 
 
 Nolite sperare in iniquitate, et rapinas nolite 
 concupiscere : divitite si afBuant, nolite cor ap- 
 ponere. 
 
 Semel locutus est Deus, duo hsec audivi ; quia 
 potestas Dei est, et Tibi, Domine, misericordia : 
 quia Tu reddes unicuique juxta opera sua. 
 
 PSALMUS LXn. 
 T^EUS, Deus meus : ad Te de luce vigilo. 
 
 Sitivit in Te anima mea : quam multipliciter 
 Tibi caro mea. 
 
 In terra deserta, invia, et inaquosa ; .sic in 
 sancto apparui Tibi : ut viderem virtutem Tuam, 
 et gloriam Tuam. 
 
 Quoniam melior est misericordia Tua super 
 vitas : labia mea laudabunt Te. 
 
 Sic benedicam Te in vita mea : et in Nomine 
 Tuo levabo manus meas. 
 
 Sicut adipe et pinguedine repleatur anima mea : 
 et labiis exsultationis laudabit os meum. 
 
 King of kinga and Lord of lords, and Who will reign for ever 
 and ever, will prepare His loving mercy and faitlifulness for 
 the preservation of His mystical Body, and that the " crying" 
 of lier prayers here will end in tlio eternity of her jjraises 
 hereafter. 
 
 PSALM LXn, 
 
 The exclamation of strong faith in the second and sevcntli 
 verses of this Psalm connects it with the preceding one, in 
 which " set me up upon the Rock th.at is higlier tlian I " i.s 
 the characteristic aspiration. It is tlie faith of C'lirist's mys- 
 tical Body while in a state of outward depression : " \Ve are 
 troubled on every side, yet not distressed ; we are perplexed, 
 but not in despair ; persecuted, but not forsaken ; cast down, 
 but not destroyed .... while we look not at the tilings 
 wliich are seen, l)ut at the things wliich are not seen : for tlio 
 tilings whicli are seen are temporal, but the things which are 
 not seen are eternal." 
 
 The third verse seems to associate itself very naturally witli 
 the passages of Isaiah and Ezckiel noted in the margin ; and 
 especially with the latter of them, in which the prophets who 
 
 seduced the people from their true allegiance to God .are said 
 to build up a wall, and temper it with untempered mortar 
 only to see it utterly destroyed. For tlie device of tliose who 
 " imagine miscliief " is plainly against Clirist's dignity : it is 
 "only to put Him out Whom God will exalt," to depreciate 
 the gloi-y of oiu" Lord .is Incarnate (Jod, and to deny the 
 sovereign exaltation to wliich He has been raised. 
 
 From these two associations we ni.Ty very properly consider 
 this Psalm as referring to .all those devclopcmcnts of unbelief 
 in our Blessed Lord which will reach their climax in tlie iinal 
 persecution of Him, in His Church, by Anticlirist. 
 
 PSALM LXIII. 
 
 Our Lord's words upon the Cross are recalled by the open- 
 ing excLamation of tliis Psalm, "0 God, Thou art my God," 
 and His cry "I thirst," by the second ver-so. St. Augustine 
 also remembers, when commenting upon the eleventh verse, 
 that our Lord said of Herod, "(Jo till that for.;" and as 
 Herod was an Edoniitc and not a Jew, he conjectures that the 
 imprecation of tliat verse was fulfilled by the Jews falling
 
 56o 
 
 Cbe Psalms. 
 
 12th Day. [Ps. 64.] 
 
 7 Have I not remembered Thee in my 
 bed : and thought upon Thee when I was wak- 
 ing? 
 
 8 Because Thou hast been my Helper : there- 
 fore under the shadow of Thy wings will I 
 rejoice. 
 
 9 My soul hangeth upon Thee : Thy right 
 hand hath iipholden me. 
 
 10 These also, that seek the hurt of my soul : 
 they shall go under the earth. 
 
 1 1 Let them fall upon the edge of the sword : 
 that they may be a portion for foxes. 
 
 1 2 But the King shall rejoice in God ; all 
 they also that swear by him shall be commended : 
 for the mouth of them that speak lies shall be 
 stopped. 
 
 THE LXIV. PSALM. 
 Exaudi, Deus. 
 
 HEAE my voice, O God, in my prayer ; pre- 
 serve my life from fear of the enemy. 
 
 2 Hide me from the gathering together of the 
 froward : and from the insurrection of wicked 
 doers ; 
 
 3 Who have whet their tongues like a sword : 
 and shoot out their arrows, even bitter words ; 
 
 4 That they may privily shoot at him that is 
 perfect : suddenly do they hit him, and fear not. 
 
 5 They encourage themselves in mischief : and 
 commune among themselves, how they may lay 
 snares, and say, that no man shall see them. 
 
 6 They imagine wickedness, and practise it : 
 that they keep secret among themselves, every 
 man in the deep of his heart. 
 
 7 But God shall suddenly shoot at them with 
 a swift arrow ; that they .shall be wounded. 
 
 8 Yea, their own tongues shall make them 
 fall ; insomuch that whoso seeth them shall laugh 
 them to scorn. 
 
 9 And all men that see it shall say, This hath 
 God done : for they shall perceive that it is His 
 work. 
 
 I.XIV. 
 
 Hist. David : on 
 Sheba's rebellion. 
 [2 Sam. 20,] 
 
 Lit,ire. S. g. IB- 
 Wed. M a 1 1 i n s. 
 Apostles and Evan- 
 gelists, and Noct. 
 
 Sic memor fui Tui super stratum meum ; in 
 matutinis meditabor in Te : quia fuisti adjutor 
 meus. 
 
 Et in velamento alarum Tuarum exsultabo ; 
 adhoesit anima mea post Te : me suscepit destera 
 Tua. 
 
 Ipsi vero in vanum qusesierunt animam meam; 
 introibunt in inferiora terrte : tradentur in manus 
 gladii ; partes vulpium erunt. 
 
 Rex vero loetabitur in Deo ; laudabuntur omnes 
 qui jurant in eo : quia obstructum est os loquen- 
 tium iniqua. 
 
 PSALMUS LXIII. 
 
 EXAUDI, Deus, orationem meam cum depre- 
 cor : a timore inimici eripe animam meam. 
 Protexisti me a conventu malignantium : a 
 multitudine operantium iniquitatem. 
 
 Quia exacuerunt ut gladium linguas suas : in- 
 tenderunt arcum rem amaram, ut sagittent in 
 occultis immaculatum. 
 
 Subito sagittabunt eum, et non timebunt : 
 firmaverunt sibi sermonem nequam. 
 
 Narraverunt ut absconderent laqueos : dixerunt, 
 Quis videbit eos % 
 
 Scrutati .sunt iniquitates : defecerunt scrutantea 
 scrutinio. 
 
 Accedet homo ad cor altum ; et exaltabitur 
 Deus. 
 
 Sagittte parvulorum factse sunt plagas eorum : 
 et infirmatai sunt contra eos lingUEe eorum. 
 
 Conturbati sunt omnes qui videbant eos : et 
 timuit omnis homo. 
 
 Et annuntiaverunt opera Dei : et facta Ejus 
 inteUexerunt. 
 
 under the domiuion of foreign nilers : "they rejected the 
 Lamb, they chose the fox." This idea seems to be confirmed 
 by the immediate reference to "the King" which follows; 
 for, iu the Psalms, the King spoken of is ever, mystically, tlie 
 King of kings and Lord of lords. Thus light is thrown on 
 several parts of this Psalm as applying to our Lord. " Early 
 will I seek Thee," recalls to mind that "very early in the 
 morning " when the sepulchre was found empty by the holy 
 women, because Christ had arisen to seek His Father : " they 
 also that swear by Him " are they who "name the Name of 
 Christ," and have "this seal, the Lord knoweth them that 
 are His," the mystic Tau, or Cross, of Ezekiel [Ezek. ix. 4], 
 the "seal of the living God," with which "the servants of 
 our God are sealed in their foreheads." [Rev. \-ii. 2.] 
 
 Thus also we may judge that "them that speak lies " is to 
 be interpreted in no ordinary sense, but of that Antichrist 
 unto whom was given a "mouth speaking great things and 
 blasphemies," whose " mark" also will be received " in their 
 right hand, or in their foreheads," by those who are deceived 
 by him, but whom the Lord shall " consume with the spii'it of 
 His mouth, and shall destroy with the brightness of His 
 Coming." 
 
 PSALM LXIV. 
 
 The tone of this Psalm clear'y identifies it with Christ and 
 His enemies ; and, by a more remote anticipation, with the 
 
 Church of f!od, and the simulative Church which Antichrist 
 will establish in the last days. 
 
 As a prophetic hymn sung in the person of Christ, He is 
 heard piaying in it that He may be preserved from the malice 
 of the Sauhedrin and of the general assembly of the Jewish 
 multitude : who were devising secret plots, and making 
 tumultuous insurrection against "Him that is perfect," 
 Whose immaculacy was openly acknowledged by the chief 
 judge and governor of the nation ; and more privately by 
 their own subornation of false witnesses. But the arrow cf 
 God's justice sped more swiftly and surely against them than 
 their own arrows against Christ ; and their own tongues, their 
 " bitter words," were one cause of their fall. They said, "We 
 have no king but Caesar," and Ciesar avenged their rebellion 
 against him by destroying their Temple, city, and nation. 
 Tliey said, " His blood be tipon us and on our children," and 
 their words were fulfilled by an avenging of that holy blood 
 which has lasted from that day for more than eigliteen cen- 
 turies ; an avenging so clearly the work of a Divine Ruler that 
 all men who see into the inner meaning of great events and 
 courses of events say, "This hath God done," perceiving "that 
 it is His work." So have the Jews fallen, that their degene- 
 racy has made that nation an object of just scorn, which was 
 anciently the most noble nation on the face of the earth. 
 But THE Ric.HTEOrs rejoiccs in the Lord in the new Israel, 
 whom He has made " true of heart " by the new heart with 
 which He has endowed the regenerate. 
 
 I
 
 12th Day. [Ps. 65.] 
 
 Cf)C Ipsalms. 
 
 561 
 
 10 The righteous shall rejoice in the Lord, 
 and pat his trust in Hiin : and all they that are 
 true of heart shall be glad. 
 
 Day 12. EVENING PRAYER. 
 THE LXV. PSALM. 
 Te decet hymnus. 
 
 THOU, O God, art praised in Sion ; and unto 
 Thee shall the vow be performed in Jeru- 
 salem. 
 
 2 Thou that hearest the prayer : unto Thee 
 shall all flesh come. 
 
 3 My misdeeds prevail against me ; be Thou 
 merciful unto our sins. 
 
 4 Blessed is the man, whom Thou choosest, 
 and receivest unto Thee : he shall dwell in Thy 
 court, and shall be satisfied Avith the pleasures of 
 Thy house, even of Thy holy temple. 
 
 5 Thou shalt shew us wonderful things in Thy 
 righteousness, God of our .salvation ; Thou 
 that art the Hope of aU the ends of the earth, and 
 of them that remain in the broad sea. 
 
 6 Who in His strength setteth fast the moun- 
 tains : and is girded about with power. 
 
 7 Who stilleth the raging of the sea : and the 
 noise of his waves, and the madness of the 
 people. 
 
 8 They also that dwell in the uttennost parts 
 of the earth shall be afraid at Thy tokens : Thou 
 that makest the outgoings of the morning and 
 evening to praise Thee. 
 
 9 Thou visitest the earth, and blessest it : 
 Thou makest it very plenteous. 
 
 10 The river of God is full of water ; Thou 
 preparest their corn, for so Thou providest for 
 the earth. 
 
 11 Thou waterest her furrows, Thou sendest 
 rani into the little valleys thereof : Thou makest 
 it soft with the drops of rain, and blessest the 
 increase of it. 
 
 1 2 Thou cro-miest the year with Thy goodness : 
 and Thy clouds drop fatness. 
 
 I Lajtabitur Justus in Domino et sperabit in Eo ; 
 et laudabuutur omnes recti corde. 
 
 LXV. 
 
 Hist, David ; a 
 thanksgiving after 
 the rcliellioiis and 
 famine. 
 
 LiOirs. S. g. JJ. 
 Wed. Mattins. 
 Lauds of the de. 
 parted. 
 
 T 
 
 PSALMDS LXIV. 
 
 E decet hymnus, Deus, in Sion : et Tibi red- 
 detur votum in Hierusalem. 
 
 Exaudi orationem meam : ad Te omnis caro 
 veniet. 
 
 Verba iniquorum prsevaluerunt super nos : et 
 impietatibus nostris Tu propitiaberis. 
 
 Beatus quern elegisti, et assimapsisti : inhabi- 
 tabit in atriis Tuis. 
 
 Eeplebimur in bonis domus Ture : sanctum est 
 templum Tuum, mirabile in aequitate. 
 
 Exaudi nos, Deus salutaris noster : spes om- 
 nium finium terrK, et in mari longe. 
 
 Prseparans montes in virtute Tua, accinctus 
 potentia : Qui conturbas profundum maris, sonum 
 fluctuum ejus. 
 
 Turbabuntur gentes, et timebunt qui habitant 
 terminos a signis Tuis : esdtus matutini et vespere 
 delectabis. 
 
 Visitasti terram et inebriasti eam : multipli- 
 casti locupletare eam. 
 
 Flumen Dei repletum est aqnis : parasti cibum 
 illorum ; quoniam ita est praeparatio ejus. 
 
 Rivos ejus inebrians, multiplica genimina ejus ; 
 stiUicidiis ejus lajtabitur germinans. 
 
 in 
 
 Benedices coronre anni benlgnltatis Tune 
 campi Tui replebuntur ubertate. 
 
 ct 
 
 Against the future gathering together of the fi'oward under 
 the rule of Antichrist the spouse of Christ will ]>revail as He 
 Himself prevailed, and, like Him, after a period of suffering. 
 Then again ■will the Hand of an Almighty Judge make itself 
 evident to all, so that it shall be said of the mystical Babylon, 
 " Rejoice over her, thou Heaven, and ye holy Apostles and 
 Prophets; for C4od h.atli avenged you on her." .... "True 
 and righteous are His judgements." 
 
 PSALM LXV. 
 
 The doctrine of the Holy Trinity was revealed in Old Tes- 
 tament lu'ophecies in such language that the coming of Christ 
 and the Holy Ghost could alone give the key to its meaning. 
 This and the two following Psalms the Christian may thus 
 use as hymns to the praise of (iod the Creator, Cod the P.e- 
 deemer, and God the Sanctifier, M'hen the .Tew could see in 
 them only the praise of God as He revealed Himself on Sinai. 
 
 But the Three Persons of the Blessed Trinity are so inti- 
 mately united that no human thought can safely dwell upon 
 their individuality, and consequently these three Ps.tlms run 
 into each other, mingling the praises of the whole Trinity with 
 those of each Person. So also, as God's kingdom of Nature 
 and His kingdom of Grace arc separate, and yet closely luiited, 
 the Psalm in praise of f!od as the Creator of tlie vi.sililc world 
 of n.ature, looks, all through, to the " thing.s wliicli arc not 
 seen," magnifying His glory in the "new Heavens and the 
 new Earth " which have been founded in the redeeming work 
 of Christ. 
 
 The second, third, and fourth verses of this Psalm are to 
 be interpreted in the spirit of .S. Paul's words, that " we must 
 all appear before the judgement-seat of Christ," and "Who 
 shall deliver me from the hotly of this death ? I thank God 
 through Jesus Christ our Lord." As the continual interces- 
 sion of our Mediator is being heiird always by God, so also is 
 " the pra3'er " of His Cluirch, " Thy kingdom come ; " and in 
 answer to it "all flesh shall come" unto Him. In that day 
 who will be able to say otherwise than " My misdeeds prevail 
 against me, O be Thou merciful unto our sins"V And, on the 
 other luand, how vast "a nniltitude, which no num can num- 
 ber, " will be able to claim a share in the saving words of 
 Christ, " Behold I and the children whom Thou hast given 
 Me," and to say, "Blessed is TUB max Whom Thou choosest 
 and receivest unto Thee. " Blessed all they who in that day 
 are still part of His mystical Body : " they shall sec His face, 
 and His Name shall be in their foreheads. " 
 
 The remainder of the Psalm is so full of suggestive thoughts 
 in reference to the work of grace in the Chureli Militant, and 
 tliat of salvation in the Church Triuniph.ant, that it is impos- 
 si1)le to draw out its Christian application thoroughly in a few 
 lines. Some such thoughts are indicated by the maiginal 
 references : and the key to the -nhole Psalm m.ay be found in 
 the song with which the four-and-twenty elders worship the 
 Creator, proclaiming His glory as revealed in the fourfohl 
 (iospel : "Thou art wortliy, O Lord, to receive glory and 
 honour and power : for Thou hast created all things, and for 
 Thy pleasure they are and were created." [Rev. iv. 11.] Thou 
 hast set fast the mountains of the earth, anil the Rock of Thy 
 
 2n
 
 56: 
 
 €i)t Psalm0. 
 
 12th Day. [Ps. 66.] 
 
 1 3 They shall drop upon the dwellings of the 
 ■wilderness : and the little hills shall rejoice on 
 every side. 
 
 14 The folds shall be full of sheep : the val- 
 leys also shall stand so thick with corn, that they 
 shall laugh and sing. 
 
 THE LXVI. PSALM. 
 Jubilate Deo. 
 
 OBE joyful in God, all ye lands : sing praises 
 unto the honour of His Name, make His 
 praise to be glorious. 
 
 2 Say unto God, how wonderful art Thou in 
 Thy works : through the greatness of Thy power 
 shall Thine enemies be found liars unto Thee. 
 
 3 For all the world shall worship Thee ; sing 
 of Thee, and praise Thy Name. 
 
 4 O come hither, and behold the works of 
 God : how wonderful He is in His doing toward 
 the children of men. 
 
 5 He turned the sea into dry land : so that 
 they went through the water on foot ; there did 
 we rejoice thereof. 
 
 6 He ruleth with His power for ever ; His 
 eyes behold the people : and such as will not 
 believe shall not be able to exalt themselves. 
 
 7 O praise our God, ye people : and make the 
 voice of His praise to be lieard ; 
 
 8 Who holdeth our soul in life ; and suifereth 
 not our feet to sUp. 
 
 9 For Thou, O God, hast proved us : Thou 
 also hast tried us, like as silver is tried. 
 
 10 Thou broughtest us into the snare : and 
 laidest trouble upon our loins. 
 
 1 1 Thou sufferedst men to ride over our heads : 
 we went through fire and water, and Thou 
 broughtest us out into a wealthy place. 
 
 12 I will go into Thine house with burnt- 
 offerings : and will pay Thee my vows, which I 
 promised with my lip.?, and spake with my mouth, 
 when I was in trouble. 
 
 LXVI. 
 Nict, David; n 
 thanks^ving after 
 the rebellion.'^ anil 
 famine. 
 
 Liturs. Prayers to 
 be used at Sea. .^. 
 %. m. Wed. M.it- 
 tins. Epiphany, ist 
 Noct. Ex. Cross, 
 2nd Noct. 
 
 Pinguescent speciosa deserti : et exsultatione 
 coUes accingentur. 
 
 Induti sunt arietes ovium, et vaUes abunda- 
 bunt frumento : clamabunt; etenim hymnum 
 
 dicent. 
 
 PSALMUS LXV. 
 
 JUBILATE Deo omnis terra, psalmum dicite 
 Nomini Ejus : date gloriam laudi Ejus. 
 
 Dicite Deo, Quam terribilia sunt opera Tua, 
 Doming : in multitudine virtutis Tuaj mentientur 
 Tibi inimici Tui. 
 
 Omnis terra adoret Te, et psallat Tibi : psal- 
 mum dicat Nomini Tuo. 
 
 Venite et videte opera Dei : terribilis in con- 
 siliia super filios hominum. 
 
 Qui convertit mare in aridam ; in flumine per- 
 transibunt pede : ibi Isetabimur in ipso. 
 
 Qui dominatur in vii:tute Sua in teternuni ; 
 ociili Ejus super gentes respiciunt : qui exasperant 
 non exaltentur Ln semetipsis. 
 
 Benedicite gentes Dedm nostrum : et auditam 
 facite vocem laudis Ejus. 
 
 Qui posuit animam meam ad vitam : et non 
 dedit in commotionem pedes meos. 
 
 Quoniam probasti nos, Deus : igne nos exami- 
 nasti, sicut examinatur argentum. 
 
 Indusisti nos in laqueum posuisti tribulationes 
 in dorso nostro : imposuisti homines super capita 
 nostra. 
 
 Transivimus per ignem et aquam : et eduxisti 
 nos in refrigerium. 
 
 Introibo in domum Tuam in holocaustis : 
 reddam Tibi vota mea quse distinxerunt labia 
 mea. 
 
 Et locutum est os meum ; in tribulatione mea. 
 
 Church : Thou art girded about witli the power of the God- 
 liead and of the manhood : Thou didst still the raging of the 
 Deluge, and Thou hast bidden the winds and the waves to 
 "be still " around Thy saving Ai-k : Thee the Sons of God 
 praised in the morning of Creation, Thee all the redeemed 
 praise in the evening of redemption and salvation : Thou hast 
 visited the earth with natural abundance, and with the abun- 
 dance of the river of Life and the Bread of Heaven : Thou 
 crownest year by year with Thy goodness, and Thy goodness 
 shall be our song when Thou dost crown the whole period of 
 redemption with Thy gootl salvation. And in that day, 
 Lord, shall Thy folds be full of Thy sheep, and Thy gamers 
 rejoicing in the harvest of that " Corn of wheat " wliich abid- 
 eth not alone. 
 
 PSALM LXVI. 
 
 In the Septuagint version the title affixed to this Psalm is, 
 "For the end, a Song of a Psalm of Resurrection," which 
 shows that the Church has for many ages, and perhaps even 
 before the time of the Incarnation, considered it to be 
 especially associated with Him Who is now revealed to us as 
 the Second Person in the Blessed Trinity. As the general 
 strain of the preceding Psalm associated the works of Creation 
 with those of Grace, so that of this Psalm associates with the 
 latter the wonderful doings of God's Providence toward the 
 children of men : the contemplation of those doings centring 
 upon His dealings with the ancient and the new Israel. The 
 song is thus sung of the Resurrection of Christ's mystical Body 
 
 rather than respecting that of His natural Body ; and it may be 
 observed tliat the expressions used in the opening verses are of 
 the most comprehensive character: " all ye lauds, " " all the 
 world," distinctly prophesying the universal spread of Christ's 
 Kingdom. 
 
 The first words of those who were convei'ted out of "all 
 lands " on the Day of Pentecost shew the fulfilment of the 
 first words of this Psalm : " We do hear them speak in our 
 tongues the wonderful works of God ; " and among the earliest 
 of the songs of the redeemed is named the " song of Moses and 
 the Lamb :" "Great and marvellous are Thy works. Lord 
 God Almighty ; just and true are Thy ways. Thou King of 
 Saints. Who shall not fear Thee, Lord, and glorify Thy 
 Name ? for Thou only art holy : for all nations shall come and 
 worship before Thee ; for Thy judgements are made manifest." 
 In the same strain the Church of Christ is ever pointing to the 
 mercies of God in creating, redeeming, and sanctifying man- 
 kind, and invites all to come and join their voices in His 
 praise. He led His ancient people through the sea as on dry 
 land ; and so He has ever preserved His new Israel from being 
 overwhelmed by the sea of the world ; but has turned the sea 
 into dry land by making the kingdoms of this world the king- 
 doms of the Lord and of His Christ. Hereafter He will so 
 order it tliat there shall be an opposing world no longer, but 
 only His Church — "there shall be no more sea." 
 
 The nation of the Jews passed through nnich affliction, 
 which the prophecies tell us was sent partly for their punish- 
 ment, and partly for their purification. The latter was never 
 so effectually accomplished as to fulfil entirely the words and
 
 13th Day. [Ps. 67, 68.] 
 
 Cf)c Ipisalms. 
 
 563 
 
 13 1 will offer unto Thee fat burnt-sacrifices, 
 ■with the incense of rams : I will offer bullocks 
 and goats. 
 
 14 O come hither, and hearken, all ye that 
 fear God : and I will tell you what He hath 
 done for my soul. 
 
 15 I called unto Him with my mouth : and 
 gave Him praises with my tongue. 
 
 16 If I incline unto wickedness with mine 
 heart : the Lord wiU not hear me. 
 
 17 But God hath heard me : and considered 
 the voice of my prayer. 
 
 18 Praised be God Who hath not cast out my 
 prayer : uor turned His mercy from me. 
 
 THE LXVII. PSALM. 
 
 Deus misereatur. 
 
 "(~^ OD be merciful unto us, and bless us : and 
 vIT" shew us the light of His countenance, and 
 he merciful unto «s/ 
 
 2 That Thy way may be known upon earth ; 
 Thy saving health among all nations. 
 
 3 Let the people praise Thee, O God ; yea, 
 let all the people praise Thee. 
 
 4 O let the nations rejoice and be glad : for 
 Thou shalt judge the folk righteously, and govern 
 the nations upon earth. 
 
 5 Let the people praise Thee, God ; let all 
 the people praise Thee. 
 
 6 Then shall the earth bring forth her increa.se : 
 and God, even our own God, .shall give us His 
 blessing. 
 
 7 God shall bless us : and all the ends of the 
 world shall fear Him. 
 
 Day 13. MORNING Prayer. 
 
 THE LXVIII. PSALM. 
 
 Exsurgat Deus. 
 
 * "TET God arise, and let His enemies be scattered : 
 -L^ let them also that hate Him flee before 
 Him. 
 
 Lxvri. 
 
 Nijt. David ; a 
 thankseivinu after 
 the rebellions ami 
 famine. 
 
 Lxtui-^ Evensong 
 Canticle. Holy 
 
 Matrimony. S. ^. 
 1^. Sunday and 
 Festival Lauds. 
 Lauds of tile de. 
 parted. 
 
 a Comp. Num. 6. 24- 
 
 36. 
 
 Lxvni. 
 
 Hut, David : con- 
 quest and dedica. 
 tion of the Holy 
 Oty. [2 Sam. 5. 6.] 
 Lilnrg. Whitsun- 
 day Mattins. S-- 
 g. IS- Wed. Whit- 
 suntide. Mattins. 
 b Num. 10. 35. 
 
 Holocausta medullata offeram Tibi cum incenso 
 arietum : offeram Tibi boves cum hircis. 
 
 Venite, audite, et narrabo, omnes qui timetis 
 Deum : quanta fecit animaj meee. 
 
 Ad Ipsum ore meo clamavi : et exaltavi sub 
 lingua mea. 
 
 Iniquitatem si aspexi in corde meo : non 
 exaudiet Dominus. 
 
 Propterea exaudivit Deus : et attendit voci 
 deprecationis meoe. 
 
 Benedictus Deus, Qui non amovit depreca- 
 tionem meam : et misericordiam Suam a me. 
 
 PSALMUS LXVI. 
 
 DEUS misereatur nostri, et benedicat nobis : 
 illuminet vultum Suum super nos,' et mise- 
 reatur nostri. 
 
 LTt cognoscamus in terra viam Tuam : in omni- 
 bus gentibus salutare Tuum. 
 
 Confiteantur Tibi populi, Deus : confiteantiir 
 Tibi populi omnes. 
 
 Lsetentur et exsultent gentes, quoniam judicas 
 populos in sequitate : et gentes in terra dirigis. 
 
 Confiteantur Tibi populi, Deus, confiteantur 
 Tibi populi omnes : terra dedit fructum suum. 
 
 Benedicat nos Deus, Deus noster; benedicat 
 nos Deus : et metuant Eum omnes fines terrse. 
 
 PSALMUS LXVII. 
 
 EXSURGAT Deus, et dissipentur inimici 
 Ejus : et fugiant qui oderunt Eum a facie 
 Ejus. 
 
 spirit in which the whole Psalm, from the seventh verse to 
 the end, is written. We must tlierefore look for a more 
 complete fulfilment of it in God's trial of the Church by some 
 great "fight of affliction," such as our Lord predicts will Imp- 
 pen in the end of the world. [Matt, xxiii. 4-.31.] At that 
 time, the prophet Malachi tells us, the Lord " sliall sit as a 
 refiner and purifier of silver ; and He shall purify tlie sons of 
 Levi, and purge tliem as gold ami silver, that they may offer 
 unto tlie Lord an offering in lighteousness." And speaking 
 of tlie palm-bearers thus refined, the angel told St. .John, 
 " These are they whicli came out of great tribulation, and 
 have washed their robes, and made them wliite in the blood 
 of the Lamb." [Rev. vii. 14.] 
 
 PSALM LXVII. 
 
 It has been pointed out at page 35 tliat there is some simi- 
 larity between the Song of Simeon and this Psalm. Perliaps 
 the Gospel Canticle was suggested by the well-known w'ords 
 of the Psalm, as the Magnificat appears to have been sug- 
 gested by the Song of Hannah : but whether it were so or not, 
 the Psalm is clearly to be understood only by taking it as a 
 prophecy of the spread of the Ciospel, the illumination of 
 mankind by that Light of the world Who alone can make 
 God's way truly known upon earth. 
 
 Hence this Psalm is to be interpreted as a hjTnn to God the 
 Holy Ghost. He was merciful to mankind by blessing it 
 with the Incarnation of our Lord, and thus causing to shine 
 on earth the WORD, "the true Light, Which, coming into 
 the world, lightetli every man." [John i. 9.] Ho l)lessed man- 
 
 kind by spreading the knowledge of His saving health among 
 all nations, when He gave the Apostles those marvellous gifts 
 by which they were enabled to convert the world. He causes 
 the earth to bring forth her spiritual Increase by bestowing 
 on the Ministry of the Church those ordinary gifts which 
 enable them to give sacramental life and nourishment. 
 "Neither is he that plantetli .anything, neither he that 
 w;itereth ; but God that giveth the increase." [I Cor. iii. 7.] 
 
 The jubilant tone of this prophetic hymn may encourage 
 us to hope that, notwithstaniling the dreadful position in 
 which the .Jews stand towards the one only Saviour, Whom 
 they wilfully and blindly deny, the time will come when " a 
 remnant according to the election of grace" [Koin. xi. 5] will 
 again bo found as in the first days of Christianity, and when 
 the prophecy in Zech. viii. ].'J will be again fulfilled: "So 
 will I save you, and ye shall be a blessing." 
 
 PSALM LXVIII. 
 
 The whole Western Church has used this Psalm on Whit- 
 sunday time immemorial, and in tlie ancient Church of 
 ICugland it was also used every morning during the Octave. 
 It is thus interpreted as a hymn of pr.iisc to (iod the Holy 
 Ghost, commemorating His work in the Church of God, and 
 setting forth the typical relation to that work of God's deal- 
 ings with His ancient congregation. 
 
 The whole Psahn conveys the idea of a triumphant, irre- 
 sistible march : the forward march of the Church of Christ, 
 according to the words of the prophet, "I will surely 
 assemble, Jacob, all of thee : I will surely gather the rem-
 
 564 
 
 Ct)e P0alm0. 
 
 13th Day. [Ps. 68.] 
 
 2 Like as the smoke vanislieth, so shalt Thou 
 drive tliem away : and like as the wax meltetli 
 at the fire, so let the ungodly perish at the pre- 
 sence of God. 
 
 3 But let the righteous be glad and rejoice 
 before God : let them also be merry and joyful. 
 
 4 O sing unto God, and sing praises unto His 
 Name : magnify Him that rideth upon the 
 heavens, as it were upon an horse ; praise Him 
 "in His Name, yea, and rejoice before Him. 
 
 5 He is a Father of the fatherless, and defend- 
 cth the cause of the widows ; even God in His 
 holy habitation. 
 
 6 He is the God that niaketh men to be of 
 one mind in an house, and bringeth the prisoners 
 out of captivity : but letteth the runagates con- 
 tinue in scarceness. 
 
 7 O God, when Thou wentest forth before the 
 people ; when Thou wentest through the wilder- 
 ness, 
 
 8 The earth shook, and the heavens dropped 
 at the presence of God ; even as Sinai also was 
 moved at the presence of God, Who is the God 
 of Israel. 
 
 9 Thou, O God, sentest a gracious rain upon 
 Thine inheritance ; and refreshedst it when it 
 was weary. 
 
 10 Thy congregation shall dwell therein : for 
 Thou, O God, hast of Thy goodness prepared for 
 the poor. 
 
 11 The Lord gave the word : great was the 
 company of the 'preachers. 
 
 12 Kings with their armies did flee, and were 
 discomfited : and they of the houshold divided 
 the spoU. 
 
 13 Though ye have lien among the pots, yet 
 shall ye be as the wings of a dove : that is covered 
 with silver wings, and her feathers like gold. 
 
 14 When the Almighty scattered kings for 
 their sake : then were they as white as snow in 
 Salmon. 
 
 15 As the hUl of Basan, so is God's hill ; even 
 an high hill, as the hiU of Basan. 
 
 IG Why hop ye so, ye high hills? this is 
 God's hill, in the which it pleaseth Him to dwell : 
 yea, the Lord will abide in it for ever. 
 
 a B.V.. in His Name 
 JAIL' Comp. 
 Iixad. 15. 2, Isa. 
 12. ~; 26. J. 
 
 b Of, of tliose who 
 proclaimed it, 
 " The pubhslier. 
 esses of it were a 
 
 'great liost"[Heb ]; 
 
 I referring originally, 
 
 [perhaps, to Miriam 
 and the women of 
 Israel after the pas- 
 sage of the Ked 
 Sea. [Exod. 15. 1.] 
 
 Sicut deficit fumus, deficiant : sicut fluit cera 
 a facie ignis, sic pereant peccatores a facie Dei. 
 
 Et justi epulentur, et exsultent in conspectu 
 Dei : et delectentur in Itetitia. 
 
 Cantate Deo, psalinum dicite Nomini Ejus : 
 iter facite Ei Qui ascendit super occasum ; Do- 
 ISIIN0S Nomen Illi. 
 
 Exsultate in conspectu Ejus : turbabuntur a 
 facie Ejus, patris orphanorum, et judicis vidua- 
 rum. 
 
 Deus in loco sancto Suo : Deus Qui inhabitare 
 facit unius moris in domo. 
 
 Qui educit vinctos in fortitudine : similiter eos 
 qui exasperant, qui habitant in sepulchris. 
 
 Deus, cum egredereris in conspectu populi Tui ; 
 cum pertransires in deserto ; 
 
 Terra mota est ; etenim coeli distillaverunt a 
 facie Dei Sinai : a facie Dei Israel 
 
 Pluviam voluntariam segregabis, Deus, haeredi- 
 tati Tua3 ; et infirmata est : Tu vero perfecisti 
 earn. 
 
 Animalia Tua habitabunt in ea : parasti in 
 dulcedine Tua pauperi, Deus. 
 
 DoMiNus dabit verbum evangelizantibus : vir- 
 tute multa. 
 
 Eex virtutum dilecti dilecti : et speciei domus 
 dividere spolia. 
 
 Si dormiatis inter medios cleros, pennse columbae 
 deargentatas : et posteriora dorsi ejus in pallore 
 auri. 
 
 Dum discernit coelestis reges super earn, nive 
 dealbabuntur in Sehnon : mons Dei, mons pin- 
 guis. 
 
 !Mons coagulatus, ons pinguis : ut quid sus- 
 picamini montes coagulatos ? 
 
 Jlons in quo beneplacitum est Deo habitare in 
 eo ; etenim Dominus habitabit in finem. 
 
 uant of Israel ; I will put them together as the sheep of Bozrah, 
 as the flock in the midst of their fold : tliey shall make great 
 noise by reason of the multitude of men. The Bx-eaker is 
 come up before them ; they have broken up, and have passed 
 through the gate, and are gone out by it : and their King 
 
 1 This is a form of the holy Name "Jehovah," aud is found in the Song 
 of Moses [Exod. xv. 2], wliere the authorized vor.sion traiisLates it "the 
 LORD." It is the termination of the familiar word Hallelu-jah of Rev. xix. 
 4, 6, and of the Psalms, a word which forms an integral part of the praises 
 of the Jewish economy, the Christian Church, and of glorifled saints in 
 Heaven. 
 
 This sacred word was not introduced into the authorized version tmtil 
 A.D. 1611, although it is found in the Geneva Bible. It had not, therefore, 
 i>f course, any place in the Great Bible of 1S40. from which the Prayer Book 
 Psalms are taken. The earliest Prayer Book in which it has been dis- 
 covered is an Oxford octavo of Baskett, d.ated 1710, but it was not com- 
 monly printed until the middle of the last century. Yet in the Scottish 
 Book of 1637 it had already ajipeared. 
 
 In an English Psalter of 1540 [Douce BB. 71, Bodl. Lib.] the latter half 
 of the verse is rendered as in the Vulgate, "Tiikeyour journey to film tliat 
 ascendeth up above the west, the Lord is His Name ;" but in Mattliew's 
 Bible of 1537 it is the same as in the Great Bible of 1640. It seems difficult 
 to believe that some confusion has not arLsen in our English version through 
 tlte identity of the German word "jah" and the English word "yea." 
 The sacred Name is undoubtedly in the Hebrew, but the Scptuagint is 
 identical with the Vulgate ; and it seems prcfertible to use the form of the 
 verse adopted from the Great Bible, as above, rather than to sing the In- 
 etfable Name Itself, for which "the LORD" is reverently substituted in 
 the English Bible. 
 
 shall pass before them, and the Lord on tlie head of them." 
 [Micah ii. 13.] It seems to have been founded on words 
 recorded in the Book of Kumbers : "And it came to pass, 
 when the ark set forward, that Moses said, Rise up, Lord, and 
 let Thine enemies be scattered, and let them that hate Thee 
 flee before Thee. And when it rested, he said, Return, Lord, 
 unto the many tliousands of Israel." But tliere are so many 
 expressions in this Psalm whioli can only be explained with 
 reference to the spiritual triumph of tlie Church of Christ, 
 tliat it may be doubted whether it was written with any local 
 or temporary meaning, and whether it is not to be regarded 
 simply as a prophetic hymn of the same cliaracter as some 
 portions, and especially the sixtieth chapter, of Isaiah. Such 
 a sense, at least, is the only one in which it can be used in 
 Divine Service. 
 
 In the first verse, then, in the eighteenth (which is the 
 central one of the Psalm), and in the last, immistakeable 
 reference is made to our Lord's glorious Resurrection, Ascen- 
 sion, and Session at tlie riglit hand of God, as tlie source of 
 all blessing and glory to tlie Chiu'ch : His Resun-ection having 
 achieved the victory, His Ascension celebrated the triumph, 
 His Session in "the holy place " ^^•ithin the veil established 
 His Intercessory office on belialf of His people. 
 
 The first and second verses contam a metaphor similar to 
 that of Malachi: "Unto you that fear My Name shall the
 
 13th Day. [Ps. 68.] 
 
 €bc IPsalms. 
 
 565 
 
 17 The chariots of God are twenty thousand, 
 even thousands of angels : and the Lord is among 
 them, as in the holy place of Sinai. 
 
 18 Thou art gone up on high, Thou hast led 
 captivity captive, and received gifts for men : 
 yea, even for Thine enemies, that the Lokd God 
 might dwell among them. 
 
 19 Praised be the Lord daily : even the God 
 Who helpeth us, and poureth His benefits upon 
 us. 
 
 20 He is our God, even the Goo of Whom 
 Cometh salvation : God is the Lord, by Whom 
 we escape death. 
 
 21 God shall wound the head of His enemies : 
 and the hairy scalp of such a one as goeth on still 
 in his wickedness. 
 
 22 The LoED hath said, I will bring jNIy 
 people again, as I did from Basan : Jline own 
 will 1 bring again, as I did sometime from the 
 deep of the sea. 
 
 23 That thy foot may be dipped in the blood 
 of thine enemies : and that the tongue of thy 
 dogs may be red through the same. 
 
 2-4 It is well seen, O God, how Thou goest : 
 how Thou, my God and King, goest in the sanc- 
 tuary. 
 
 25 The singers go before, the minstrels follow 
 after : in the midst are the damsels playing with 
 the timbrels. 
 
 26 Give thanks, O Israel, unto God the Lord 
 in the congregations : from the ground of tlie 
 heart. 
 
 27 There is little Benjamin their ruler, and 
 the princes of Judah their counsel : the princes 
 of Zabulon, and the princes of Nephthali. 
 
 28 Thy God hath sent foi-th strength for thee : 
 stablish the thing, God, that Thou hast 
 wrought in us, 
 
 29 For Thy temple's sake at Jerusalem : so 
 shall kings bring presents unto Thee. 
 
 .30 When the company of the spear-men and 
 nmltitudo of the mighty are scattered abroad 
 among the beasts of the people, so that they 
 humbly bring pieces of silver : and when He 
 hath scattered the people that delight in war ; 
 
 Currus Dei decern millibus multiplex, millia 
 Isetantium : Dominus in eis, in Sinai in sancto. 
 
 Ascendisti in altum, cepisti captivitatem : 
 accepisti dona in hominibus. 
 
 Etenim non credentes : inhabitare Dominum 
 Deum. 
 
 Benedictus Dominus die quotidie : prosperum 
 iter faciet nobis Deus salutarium nostrorum. 
 
 Deus noster, Deus salvos faciendi : et Domini 
 Domini esitus mortis. 
 
 Veruntamen Deus confringet capita inimiconim 
 Suorum : vertioem capilli perambulantium in 
 delictis suis. 
 
 Dixit Dominus, Ex Basan convertam : conver- 
 tarn in profundum maris : 
 
 Ut intingatur pes tuns in sanguine : lingua 
 canum tuorum ex inimicis ab ipso. 
 
 Viderunt ingressus Tuos, Deus : ingressus Dei 
 mei, Eegis mei Qui est in sancto. 
 
 PriBvenerunt principes conjuncti psallentibus : 
 in medio juvencularam tympanistriarum. 
 
 In ecclesiis benedicite Deo : Domino de fonti- 
 bus Israel. 
 
 Ibi Benjamin adolescentulus : in mentis ex- 
 cessu. 
 
 Principes Juda, duces eorum : principes Zabu- 
 lon, et principes Neptalim. 
 
 .Manda Deu.s virtuti tua; : confinna hoc, Deus, 
 quod operatus es in nobis : 
 
 A templo Tuo in Hierusalem : Tibi offerent 
 reges munera. 
 
 Increpa feras arundinis, congregatio taurorum 
 in vaccis populorum : ut excludant eos qui pro- 
 bati sunt argento. 
 
 Dissipa gentes qure bella volunt ; venient legati 
 
 Sun of Righteousness arise witli liealing in His wings," an 
 arising of tlie Liglit of the world, before wliich all tlic mists 
 of moral and spiritual darkness must fly, in the time of pro- 
 bation, and Ijefore whieh all enemies must succumb in tlio 
 Day of Judgement. 
 
 The following three verses [4, 5, 6] contain a declaration of 
 tlie glory of tlic Lord similar to that in the words of Isaiah, 
 adopted by the Biiptist ; tlic true sense being, " make straiglit 
 in the deserts a highw.ay for Him tliat ridctli : " and doubtless 
 this is closely analogous to tlie words of St. Jolin, "I saw 
 Heaven opened, and Ijeliold a white horse, and He that sat 
 upon him was called l'"aitliful and True, and in righteousness 
 He doth judge and make war .... and Ho liath on His 
 vesture and on His tliigh a Name written, Kisa of kiniis 
 AND Lokd OF LOKDS." [Kev. xix. 10.] Notwitlistanding this, 
 He is the Prince of I'c.ace, and under His dispcns.ation of the 
 peace wliicli He left witli His Churcli, the Holy (Jhost is ever 
 binding togetlier in one Body the cliildreu of Ciod, "making 
 men to be of one mind ill an house," if. in the spiritual 
 Temple wherein He dwells. 
 
 In the seventh verse ttie leading of Israel through the 
 wilderness by God is taken as a tj'pe of the new Israel going 
 througli the world under the leadership of Him respecting 
 Whom the pi'opliet said, "Behold, tlie Lord God will come 
 with stroug hand, and His arm sliall rule for Him." The 
 
 eartli quaked at His Resurrection, wlien He became the Fii-st- 
 fruits of the gieat harvest, entering Heaven at the head of a 
 risen army of saints, as the Firstliorn among many brethren. 
 So will there be great earthquakes at the Second Advent, 
 wlien once more He will go forth before the people. And so 
 also, when His Presence with tlio Cliurch was again mani- 
 fested by the coming of the Holy Ghost, and as an answer to 
 tlie prayer of the Apostles, tliere was on the one occasion "a 
 nisliing mighty wind," wliile on the other "the place was 
 shaken where they were assembled together." With such 
 signs did God send " the gracious rain " of the Holy Spirit 
 "upon His inheritance," refreshing it when it Mas weary 
 through tlio long alisence of His manifestations from the 
 ancient Temple and its system. 
 
 Passing o\er many things without further illustration than 
 that contained in the marginal references, the twenty-seventh 
 verse m.ay be selected as showing that nothing is set down at 
 random in Holy Scripture, and tliat mystical meanings pro- 
 liably underlie almost every idea tliat it contains. The tribes 
 there named are Benjamin and .Judali, Zabulon and Nephthali. 
 These were the most prominent of all the tribes during tlio 
 history of I.sraelas an united people, .and Benjamin and Judah 
 were located nearest of all to tlie holj' house of God. From 
 these four tribes, also, siirung all tlie Apostles of our Lord ; 
 those who were Galilieaus belonging to Zabulon and Nephthali,
 
 S66 
 
 Cf)C Ipsalms. 
 
 13th Day. [Ps. 69.] 
 
 31 Then shall the princes come out of Egypt : 
 the "IMorians' land shall soon stretch out her 
 hands unto God. 
 
 32 Sing unto God, ye kingdoms of the 
 earth : O sing praises unto the Lord. 
 
 33 Who sitteth in the heavens over all from 
 the beginning : lo, He doth send out His voice, 
 yea, and that a mighty voice. 
 
 3i Ascribe ye the poorer to God over Israel : 
 His worship and strength is in the clouds. 
 
 35 O God, wonderful art Thou in Thy holy 
 places : even the God of Israel; He will give 
 strength and power unto His people ; blessed be 
 God. 
 
 Day 13. EVKNING PRAYER. 
 THE LXIX. PSALM. 
 
 Salnim me fac. 
 
 SAVE me, God : for the waters are come in, 
 even unto my soul. 
 
 2 I stick fast in the deep mire, where no 
 ground is : I am come into deep waters, so that 
 the floods run over me. 
 
 3 I am weary of crying, my throat is dry : my 
 sight faileth me for waiting so long upon my 
 God. 
 
 4 They that hate me without a cause are more 
 than the hairs of my head : they that are mine 
 enemies, and would destroy me guiltless, are 
 mighty. 
 
 5 I paid them the things that I never took : 
 God, Thou knowest my simpleness, and my faults 
 are not hid from Thee. 
 
 6 Let not them that trust in Thee, O Lord 
 God of hosts, be ashamed for my cause : let not 
 those that seek Thee be confounded through me, 
 Lord God of Israel. 
 
 7 And why ? for Thy sake have I suffered 
 reproof : shame hath covered my face. 
 
 8 I am become a stranger imto my brethren : 
 even an alien unto my mother's children. 
 
 9 For the zeal of Thine house hath even eaten 
 me : and the rebukes of them that rebuked Thee 
 are fallen upon me. 
 
 a i,e. The land of 
 the Moors. 
 
 LXIX. 
 
 Hist. David. Occa- 
 sion unknown. 
 
 Liturg. Good Fri- 
 day Evensong. 5. 
 '^■ S- Thursd. 
 Mattins. Maundy 
 Thursd.. 1st Noct. 
 
 Fasiu^n Ps. 5. 
 
 ex ^Egypto 
 Deo. 
 
 ^Ethiopia prseveniet manus ejus 
 
 Eegna terraa, cantate Deo : psallite Doiiiifo : 
 
 PsaUite Deo Qui ascendit super ccelum coeli : 
 ad orientem. 
 
 Ecce dabit voci Suae vocem virtutis ; date 
 gloriam Deo super Israel : magnificentia Ejus et 
 virtus Ejus in nubibus. 
 
 Mirabilis Deus in Sanctis Suis : Deus Israel 
 Ipse dabit virtutem et fortitudinem plebi Suaj ; 
 benedictus Deus. 
 
 PSALMUS LXVm. 
 
 SALVUM me fac Deus : quoniam intraverunt 
 aquie usque ad animam meam. 
 
 Infisus sum in limo profundi : et non est sub- 
 stantia. 
 
 Veni in altitudinem maris : et tempestas de- 
 mersit me. 
 
 Laboravi damans, raucse factse sunt fauces 
 mese : defecerunt oculi mei, dum spero in Deum 
 meum. 
 
 Multiplicati sunt super capiUos capitis mei : 
 qxii oderunt me gratis. 
 
 Confortati sunt qui persecuti sunt me inimici 
 mei injuste : qua; non rapui, tunc exsolvebam. 
 
 Decs, Tu scLs insipientiam meam : et delicta 
 mea a Te non sunt abscondita. 
 
 Non enibescant in me qui exspectant Te, Do- 
 mixe : DoMiXE virtutum. 
 
 Non confundantur super me : qui quaerunt Te, 
 Deus Israel. 
 
 Quoniam propter Te sustinui opprobrium : 
 openiit confusio faciem meam. 
 
 Extraneus factus sum fratribus meis : et pere- 
 grinus filiis matris meas. 
 
 Quoniam zelus domus Tuae comedit me : et 
 opprobria exprobrantium Tibi, ceciderunt super 
 
 the " brethren " (or " cousins,'' as we say in modem language) 
 of our Lord to the tribe of Judah, and St. Paul to Benjamin.' 
 Thus the princes of these tribes represent those princes of the 
 Church of whom our Lord said that they should sit on tweh-e 
 thrones judging the twelve tribes of Israel ; those by whom 
 "He sent forth strength for" His Church, and established 
 the thing that He had wrought for His Temple's sake, the 
 Temple of the Holy Ghost, in His New Jerusalem. 
 
 PSALM LXIX. 
 
 This a^\-ful prophecy of our Blessed Savioiu-'s Passion is 
 much quoted in the New Testament, and seems to have been 
 often in the minds of Christ and His Apostles when not 
 directly quoted by them. It has also a strong analogy with 
 some portions of the Prophecy and the Lamentations of Jere- 
 miah, whose great sufferings seem to have been tj^pical, in the 
 highest degree, of the Passion of the Lord. 
 
 1 It is worth remark th.it St. PauVs name signifies "little," a circum- 
 stance which partly suggested, perhaps, his assertion tluit he was "the 
 least of all the Apostles." It is also to be noted that " little Benjamin their 
 rtUer" was represented by the twelfth stone in the breastpLtte of Aaron, 
 which stone was a jasper. But in the foundations of the wall of the City 
 of God, "the /irs( foundation was jasper," as if signifying that "the last 
 shall be first." [Coni;i. Exod- xxviii. 50; Rev. .Txi. 19.) 
 
 The cry of anguish with which the Psalm opens is of the 
 same nature as others which are heard from the lips of Christ 
 in other Psalms, and it testifies here and elsewhere to the 
 thoroughly human character of that human nature which He 
 bore ; so human that it was liable to the same fear of death 
 which all experience. Hezekiah in his sickness, Jonah in the 
 deep of the sea, Jeremiah in the mire of the pit, were all 
 tj'pes of our Lord in this : but great as were their troubles 
 and their fears, they were not overwhelmed as He \\'as by the 
 " floods of imgodliness " borne for others, nor had their fear 
 of death that supernatural character which made His so infi- 
 nitely painful. Yet though He called upon the Father to 
 save Him, He would not shorten or lessen His oii-n suffering. 
 He saved others, and He could have saved Himself : He 
 walked upon the natural waters, but He suffered Himself to 
 sink into the miry bed of that sea of persecution which sur- 
 rounded Him : He comforted the penitent thief with the 
 loving promise, "To-day shalt thou be vrMa. Me in Paradise ;" 
 but for Himself was the cry of woe, " My God, My God, why 
 hast Thou forsaken Me ? " Ever ready to hear the cry of others. 
 He Himself, for our sins, was "weary of crying," His "sight 
 failing through waiting so long upon His God." 
 
 Thus, throughout this Psalm, the intensity of Christ's 
 Sufferings is set forth in language equalled only in its awful
 
 13th Day. [Ps. 69.1 
 
 Cfje ipsalms. 
 
 567 
 
 101 wept and chastened myself with fasting : 
 and that was turned to my reproof. 
 
 11 I put on .sackcloth also : and they jested 
 upon me. 
 
 12 They that sit in the "gate speak against « >>. riie 
 me : and the drunkards make songs upon me. 
 
 13 But, Lord, I make my prayer unto Thee ; 
 in an acceptable time. 
 
 14 Hear me, God, in the multitude of Thy 
 mercy : even in the truth of Thy salvation. 
 
 15 Take me out of the mire, that I sink not: 
 let me be delivered from them that hate me, 
 and out of the deep waters. 
 
 16 Let not the water-flood drown me, neither 
 let the deep swallow me up : and let not the pit 
 shut her mouth upon me. 
 
 17 Hear me, O Loed, for Thy loving-kindness 
 is comfortable : turn Thee unto me according to 
 the multitude of Thy mercies. 
 
 18 And hide not Thy face from Thy servant, 
 for I am in trouble : O haste Thee, and hear me. 
 
 19 Draw nigh unto my soul, and save it : O 
 deliver me, because of mine enemies. 
 
 20 Thou hast known my reproof, my shame, 
 and my dishonour : mine adversaries are all in 
 Thy sight. 
 
 2 1 Thy rebuke hath broken my heart ; I am 
 fuU of heaviness : I looked for some to have pity 
 on me, but there was no man, neither found I 
 any to comfort me. 
 
 22 They gave me gall to eat : and whea I was 
 thirsty they gave me vinegar to drink. 
 
 23 Let their table be made a snare to take 
 themselves withal : and let the things that should 
 have been for their wealth be unto them an occa- 
 sion of falling. 
 
 24 Let their eyes be blinded, that they see 
 not : and ever bow Thou down their backs. 
 
 25 Pour out Thine indignation upon them : 
 and let Thy wrathful displeasure take hold of 
 them. 
 
 26 Let their habitation be void : and no man 
 to dwell in their tents. 
 
 27 For they persecute him whom Thou hast 
 smitten : and they talk how they may vex them 
 whom Thou h;vst wounded. 
 
 28 Let them fall from one wickedness to an- 
 other : and not come into Thy righteousness. 
 
 rulers, 
 judge- 
 
 Et operui in jejunio animam meam : et factum 
 est in opprobrium mihi. 
 
 Et posui vestimentum meum cilicium : et fac- 
 tus sum illis in parabolam. 
 
 Adversum me loquebantur qui sedebant in 
 porta : et in me psallebant qui bibebant vinum. 
 
 Ego vero orationem meam ad Te, Domine : 
 tempus beneplaciti, Deus. 
 
 In multitudine misericordi» Tuse exaudi me : 
 in veritate salutis Tuae. 
 
 Eripe me de Into, ut non infigar : libera me ab 
 his qui oderunt me, et de profundis aquarum. 
 
 Non me demergat tempestas aquse : neque 
 absorbeat me profundum ; neque urgeat super me 
 puteus OS suum. 
 
 Exaudi me, Domine, quoniam benigna est 
 misericordia Tua : secundum multitudinem mise- 
 rationum Tuarum respice in me. 
 
 Et ne avertas faciem Tuam a puero Tuo : 
 quoniam tribulor, velociter exaudi me. 
 
 Intende animas meoe, et libera eam : propter 
 inimicos meos eripe me. 
 
 Tu scis improperium meum et confusionem 
 meam : et reverentiam meam. 
 
 In conspectu Tuo sunt omnes qui tribulant me : 
 improperium exspectavit cor meum et miseriam. 
 
 Et sustinui qui simul contristaretur et non fuit: 
 et qui consolaretur, et non inveni. 
 
 Et dederunt in escam meam fel : et in siti mea 
 potaverunt me aceto. 
 
 Fiat mensa eorum coram ipsis in laqueum : et 
 in retributioues et in scandalum. 
 
 Obscurentur oculi eorum ne videant : et dorsum 
 eorum semper incurva. 
 
 EfFunde super eos iram Tuam : et furor irse 
 Tuse comprehendat eos. 
 
 Fiat habitatio eorum deserta : et in taberna- 
 culis eorum non sit qui inhabitct. 
 
 Quoniam quern Tu pcrcussisti, persecuti sunt : 
 et super dolorem vulnerum meurnm addideirunt. 
 
 Appone iniquitatem super iniquitatem eorum : 
 et non intrent in justitiam Tuam. 
 
 sadness by the tweuty-seoond I'salm. He is guiltless and 
 alone, and weak with weeping and fasting ; His enemies are 
 mighty, and more in number tlian the hairs of His head. 
 The sins of those who sinned against God are fallen upon Him 
 Who knew no sui. He exchanged the joys of Heaven for the 
 sorrows of earth, fasted from the Presence of His Father, and 
 put on the sackcloth of human nature ; His Icpving work was 
 turned to His reproof, so that when He spoke of (iod as His 
 Father they charged Him with blasphemy, and, instead of 
 beholding His inimaculate Human Nature, called Him the 
 "son of the carpenter:" the judges that " sat in the gate " 
 condemned Him unjustly, and the foolish soldiers and passers- 
 by reviled Him. 
 
 But in the midst of all this .sorrowing prophecy of Christ's 
 Passion, tliere is a continual appeal from the injustice of m:m 
 to the justice and love of God, and also a constant declara- 
 ticm of the great Truth that Christ sufi'(n-(Ml for the sins of 
 mankinil. Thus, " They that hate Me tcil/ioiita catme" .... 
 "I paid them the thing that I never took" .... "They 
 that would destroy Me (7«(7(?e«s " .... "God, Thou Vnow- 
 est My simpleness, and My faults are not hid from Tliee " 
 .... " For Thy sake have I suffered reproof " .... "The ^ 
 zeal of Thine house hath even eaten Me "...." But. Lord, i 
 
 1 make My prayer unto Thee" .... "Hear Mc, Lord, 
 for Thy loving-kiudnesa is comfortable " .... "Thou hast 
 known My reproof. My shame, and My dishonour" .... 
 "Thy rebuke hath broken My heart." 
 
 Thus did the spotless Lamb of God plead from the midst of 
 the fire of the sacrifice, pleading not for Himself, but for 
 others. Thus did He pray that the sin by -nhich He was 
 borne down might be removed from Him, that it niight be 
 removed from those for whom He bore it. Thus did He cry 
 "Save Me," "Take Me out of the deep waters," that, being 
 Himself saved. He might bo "mighty to save" .all men. 
 Thus did He hold forth Ilis broken heart as an atonement for 
 the hard hearts of sinners. 
 
 Like all Psalms of our Lord's I'assion, this also ends in a 
 song of Eesurrcction juy ; and in the expressions used we may 
 trace clearly the manner in which Christ's Dcatli, Descent into 
 Hell, Resun-cction, and Ascension, are all events in \vhich the 
 redeemed are made partakers through their union with Him. 
 So the Lord hears the intercessions of the PooK, and the 
 prisoners of hope ai-e released from their dark dungeon of 
 death, to live in the light of Par.adise : the City of God is 
 built up out of Christ's own Body, and all they which are 
 wiittpii in the Lamb's book of life shall inherit it ; " and
 
 568 
 
 Cf)C Ipsalm.! 
 
 ». 
 
 13th Day. [Ps. 70.] 
 
 29 Let them be -wiped out of the book of the 
 living : and not be written among the righteous. 
 
 30 Aa for me, when I am poor and in heavi- 
 ness : Thy help, God, shall lift me up. 
 
 311 will praise the Name of God with a song : 
 and magnify it with thanksgiving. 
 
 32 This also shall please the Loed : better 
 than a bullock that hath horns and hoofs. 
 
 33 The humble shall consider this, and be 
 glad : seek ye after God, and your soul shall live. 
 
 34: For the Lord heareth the poor : and 
 despiseth not His prisoners. 
 
 3.5 Let heaven and earth praise Him : the sea, 
 and all that moveth therein. 
 
 36 For God will save Sion, and build the 
 cities of Judah : that men may dwell there, and 
 have it in possession. 
 
 37 The posterity also of His servants shall 
 inherit it : and they that love Hm Name shall 
 dwell therein. 
 
 THE LXX. PSALM. 
 
 Deus, in adjutorium. 
 
 " XTASTE Thee, O God, to deliver me : make 
 J — L haste to help me, O Loed. 
 
 2 *Let them be ashamed and confounded that 
 seek after my soul ; let them be turned backward 
 and put to confusion that wish me evil. 
 
 3 "Let them for their reward be soon brought 
 to shame : that cry over me. There, there. 
 
 4 ''But let all those that seek Thee be joyful 
 and glad in Thee ; and let all such as delight in 
 Thy salvation say alway, The Lord be praised. 
 
 LXX. 
 
 nisi. David; Ado- 
 
 nijali's rebellion, [i 
 
 King5 I.] 
 i,v,<rf. S. 13- P.. 
 
 Thurid. MattiUb. 
 
 Maundy Tliursd., 
 
 ibt Noct. 
 
 .1 Ps. 40. i6. 
 * Ps. 40. 17. 
 
 rf Ps. 40. 19. 
 
 Deleantur de libro viventium : et cum justis 
 non scribantur. 
 
 Ego sum pauper et dolens ; salus Tua, Deus, 
 suscepit me. 
 
 Laudabo Nomen Dei cum cantico : et magnifi- 
 eabo Eum in laude. 
 
 Et placebit Deo super vitulum noveUum : 
 cornua iiroducentem et ungulas. 
 
 Videant pauperes et Isetentur ; quserite Deum, 
 et vivet anima vestra. 
 
 Quoniam exaudivit paujjeres Dominus : et 
 vinctos Suos non despexit. 
 
 Laudent Ilium call et terra : mare et omnia 
 reptilia in eis. 
 
 Quoniam Deus salvam faoiet Sion : et wdifi- 
 cabuntur civitates Judse. 
 
 Et inhabitabunt ibi : et hrereditate acquirent 
 earn. 
 
 Et semen servorum Ejus possidebit eam : et 
 qui diligunt Nomen Ejus habitabunt in ea. 
 
 PSALMUS LXIX. 
 
 DEUS, in adjutorium meum intende : Domine, 
 ad adjuvandum me festina. 
 
 Confundantur et revereantur : qui quajrunt 
 animam meam. 
 
 Avertantur retrorsum et erubescant : qui volunt 
 mihi mala. 
 
 Avertantur statim erubescentes : qui dicunt 
 mihi, Euge, euge. 
 
 Exultent et tetentur in Te omnes qui c[U8erunt 
 Te : et dicant semper, Magnificetur Dominus, qui 
 dilitrunt salutare Tuum. 
 
 every creature which is in Heaven, and on the earth, and 
 under the earth, and such as are in the sea, and all that ai-e 
 in them," shall be heard "saying, Blessing, and honour, and 
 gloiy, and power, be unto Him that sittetli upon the throne, 
 and unto the Lamli," even the Lamb as it had been slaui, "for 
 ever." [Rev. v. 13.] 
 
 § The Imprecations. 
 
 Gentle-minded and loving Christians have often felt a diffi- 
 culty in the use of those Psalms which, like the si.xty-ninth, 
 contain such strong expressions of feeling towards evil-doers 
 as are apparently inconsistent with the precepts of charity 
 enjoined in the Xew Testament. Psalms of this character 
 have been sometimes called the " cursing "or " imprecatory " 
 Psalms, and the spirit of them has been supposed to be so 
 thoroughly Judaical as to make them unsuitable for use by 
 the Christian Church. But such ideas respecting them are 
 founded on an insufficient appreciation of the true sense in 
 which all the Psalms are to be regarded : and they are, per- 
 haps, accompanied by a too limited application of them to the 
 experience and circumstances of the individual person who 
 uses them. 
 
 It should be remembered as a first principle in the use of 
 the imprecatory Psalms, that the imprecations are uttered 
 against the enemies of God, not against those of David or any 
 other merely human person. It may be doubted whether the 
 Sweet Singer of Israel could ever have uttered them in any but 
 a prophetic sense, for he was of too meek, forgiving, and tender 
 a character to entertain so strong a spirit of vengeance as the 
 personal application of his words woiild imply. When Saul 
 was a most bitter enemy to him, David twice refrained from 
 taking his life, though the king was completely in his power : 
 when Shimei cursed him with the most shameful imprecations, 
 he forgave him as a man, altliough as a righteous ruler he could 
 not altogether overlook the crime committed against the sove- 
 reign's person ; when his rebellious son Absalom d:ed, the 
 most pathetic tenderness was exliibited by the bereaved father, 
 so that his " O Absalom, my son, my son," shadows forth tlic 
 
 "0 Jerusalem, Jerusalem," of the Son of David in after 
 ages. 
 
 It was, therefore, as an inspired prophet, and not as a pri- 
 vate wTiter, that David wrote the maledictions of the Psabns ; 
 and he wrote them, not respectmg any men because they were 
 enemies of his own, but because they were enemies of his God. 
 Ill the same spirit tliey are to be used by the Christian Church. 
 
 And this particular Psabn contains some striking references 
 to the facts of the Crucifixion which furnish a key to the 
 use of the maledictions or imprecations wherever they are 
 found. For these references to facts, which belong exclusively 
 to the SuS'erings of our Lord, show that the enemies of Christ 
 are those against whom the terrible words are recorded : as, 
 also, that they are spoken in the Person of Christ, the righteous 
 and most merciful Judge of all men. Thus we are led to the 
 Gospel narrative and to the historical words of Christ, to ex- 
 amine whether anything analogous is to be found in the 
 record of His meek, loving, and gentle life. And there it is 
 to be observed, that He \Vho uttered the eight Benedictions 
 in the Sermon on the Mount, also uttered the eight woes in 
 the very same discourse ; that He Who was merciful to re- 
 pentant publicans and simiers, denounced unrepentant hypo- 
 crites iu terms of extreme sternness as a "generation of 
 vipers," and meted out to them words of most bitter scorn 
 and condemnation : that He Who wept over Jerusalem, pre- 
 dicted at the same time, and in the terms of one passing a 
 judicial sentence, that fearful siege and destruction the 
 details of which are uumatclied for horror iu the history of 
 the world : that He Who prayed for His murderers, " Father, 
 forgive them," was the same Who revealed His own future 
 words, "Depart, ye cursed, into everlasting fire." 
 
 Remembering the disposition towards sinners which was 
 entertained by the Saviour Who came to give up His life for 
 them, we thus arrive at the conclusion that the more perfect 
 the love of God and of souls is, the more decided and definite 
 is the righteous indignation which is felt against those who 
 dishonour tlie One and ruin the other. And a further indi- 
 cation of this is found in the fact that it -n-as the "Apostle of
 
 14th Day. [Ps. 71.] 
 
 Cf)C Ipsalmg. 
 
 569 
 
 5 "As for me, I am poor and in misery : haste 
 Thee unto me, O God. 
 
 6 'Thou art my Helper and my Redeemer : 
 Lord, make no long tarrying. 
 
 Day 14. MORNING PRAYER. 
 THE LXXI. PSALM. 
 In Te Doniiue, spera^-i. 
 
 IN Thee, Lord, have I put my trust, let me 
 never be put to confusion : but rid me, and 
 deliver me in Thy righteousness ; incline Thine 
 ear unto me, and save me. 
 
 2 Be Thou my Strong-hold, ^hereunto I may 
 alway resort : Thou hast promised to help me, 
 for Thou art my House of defence and my Castle. 
 
 3 Deliver me, my God, out of the hand of 
 the ungodly : out of the hand of the unrighteous 
 and cruel man. 
 
 4 For Thou, O Lord God, art the thing that 
 I long for : Thou art my Hojie, even from my 
 youth. 
 
 5 Through Thee have I been holden up ever 
 since I was born : Thou art He that took me out 
 of my mother's womb ; my praise shall be always 
 of Thee. 
 
 6 I am become as it were a 'monster unto 
 many : but my sure trust is in Thee. 
 
 7 let my mouth be filled with Thy praise : 
 that I may sinr/ of Thy glory and honour all the 
 day long. 
 
 8 Cast me not away in the time of age ; for- 
 sake me not when my strength faileth me. 
 
 9 For mine enemies speak against me, and 
 
 a Ps. 40. 20. 
 b Ts. 4'.. 21. 
 
 LXXI. 
 
 Hit:. David; Ado. 
 
 liijnli's rebellion, fl 
 
 Kin^s i.| 
 l.itsirg. \'isitation of 
 
 tlieSick. S-S-B. 
 
 Thursd. Mattins. 
 
 M.nundy Thursd., 
 
 1st Noct. 
 
 c i.e. A imraculous 
 prodigy. 
 
 Ego vero egenus et pauper sum : Deus, adjuva 
 me. 
 
 Adjutor meus et liberator meus es Tu ; Do- 
 mine, ne moreris. 
 
 I 
 
 PSALMUS LXX. 
 
 N Te DoMiNE speravi, non confundar in 
 Eeternum : in justitia Tua libera me et eripe 
 
 IncHua ad me aurem Tuam : et salva mo. 
 
 Esto mihi in Deum protectorem, et in locum 
 munitum : ut salvum me facias. 
 
 Quoniam firmamentum meum : et refugium 
 meum es Tu. 
 
 Deus meus, eripe me de manu peccatoris : et 
 de manu contra legem agentis et iniqui. 
 
 Quoniam Tu es patientia mea, Domine : Do- 
 mine, spes mea a juventute mea. 
 
 In Te confirmatus sum es utero : de ventre 
 matris meas Tu es protector meus : 
 
 In Te cantatio mea semper : tanquam prodigium 
 factus sum multis, et Tu adjutor fortis. 
 
 Repleatur os meum laude ut cantem gloriam 
 Tuam : tota die magnitudinem Tuam. 
 
 Ne projicias me in tempore senectutis : cum 
 defecerit virtus mea, ne derelinquas me. 
 
 Quia dixenint inimici mei mihi : et qui custo- 
 
 love " who %n'ote most severely of all the Apostles against 
 unbelievera : and who was chosen by God to wind up the 
 words of Holy Writ ^vith the fearful maledictions, " He that 
 is unjust, let him be unjust still ; and he which is filtliy, let 
 him be liltliy stilL" . ..." If any man shall add iinto these 
 things, God shall add unto him the plagues that are written 
 in this book ; and if any man shall take away from the words 
 of tlie book of this proplieoy, God shall take away his part out 
 of tlie book of life, and out of tlie holy city, and from tlie things 
 which are written iu this book." [Rev. xxii. 11, IS, 19.] 
 
 The imprecations of the Psalms are, then, utterances of that 
 "wrath of the Lamb," to fly from wliich sinners, the enemies 
 of Christ, will at tlie last call upon the rocks and hills to fall 
 upon them, hide them, and annihilate them. [Rev. vi. 15-17.] 
 They are spoken respecting those who finally refuse to become 
 His friends, and who reject for ever the redeeming love which 
 would have won them to His fold. When they are sung or 
 said in the course of Divine Service or in private devotion, 
 there must be no thought of applying them to any particular 
 persons, or of taking them as words which have any reference 
 to our owni real or supposed WTOngs. They are the words of 
 Christ and His Church, not our words spoken as individual 
 persons : they are uttered against the finally impenitent ; and 
 who these are the Great Judge of all alone can decide. They 
 must be used, therefore, in the spirit in which the m.artyrs 
 cry, "Lord, how long?" in which the Church Militant pray.s 
 day by day, "Thy Kingdom come," and in which .at the last, 
 notwithstanding the horrors attending the Last .Judgement, 
 the Bride will respond to "Ilini that tcstifieth, I come 
 quickly," "Even so, come, Lord .Jesus." 
 
 PSALM LXX. 
 
 This Psaliu is almost identical with the last six verses of 
 the fortieth ; but as the second book of the Psalms is chiefly 
 spoken in the jicrson of Christ's mystical Body, while the 
 first is chiefly spoken in the Person of Christ Himself, so it 
 has been thought that this Psalm is the voice of tlie Churoli 
 crying out, "Lord, how long?" at a period of great tribulation. 
 
 It is observable that the language of the second and thii-d 
 verses is such as will bear an interpretation of blessing rather 
 than cursing. Saul sought after the souls of those whom he 
 dragged to prison, and of God's holy martyr Stephen, and 
 while he was "breathing out slaughters" such shame and 
 confusion fell upon him, and so was he "turned backward," 
 that he was converted to become a life servant and niartjT of 
 that Lord Who said to him, " Saul, Saul, wliy persecutest 
 thou Me?" [Acts vii. 58; i.x. 4.] Many persecutors are 
 kno\ni to have been converted to Christ in those ages, and 
 doubtless there were among them some of those v^ry men 
 who had cried, "There, there," against the Lord Himself. 
 
 In praying, therefore, " Make haste to help me, O Lord," 
 the Clmrch prays in the same tone which the merciful Jesus 
 taught when He bade us pray daily, " Thy Kingdom come ; " 
 that all, even the enemies and jiersecutors of Christ, may be 
 brought, like St. Paul, to be joyful and glad in Him. 
 
 PSALM LXXI. 
 
 Altliough the subject of this Psalm is the same as that of 
 the preceding, its subdued tone and the absence of any expres- 
 sions of extreme anguish give it quite a different character. 
 While the one may bo supposed to represent the bitter pain 
 of the Cross, the other may be taken as illustrating the period 
 immediately preceding the Resurrection, when the remem- 
 brance of the Passion lias not yet given place to the trium- 
 phant jfiy of .a completed Victory. It is the same Voice which 
 said, "Thou shalt not le.ave My soul in hell, neither wilt 
 Thou sutler Thine Holy One to see corruption." Thus the 
 Psalm represents to us the "patient abiding alway " of tho 
 holy Jesus, waiting for the arrival of tlie appointed time for 
 Him to be brought from the deep of the earth again, going 
 forth in the strength of the Divine Nature, and never doubt- 
 ing the righteousness of the DiWne Will.' 
 
 1 It is observable tlint altliough the first part of tliis rsalin is identical 
 with the llrst part of the tliirlv-flrst, the special compline words of our 
 Lord, " Into Thy hands I coinnieiid }ly Spirit," arc not found here.
 
 570 
 
 Cbc p.salms. 
 
 14th Day. [Ps. 71.] 
 
 they that lay wait for my soul take their counsel 
 together, saying : Ood hath forsaken him ; per- 
 secute him, and take him, for there is none to 
 deliver him. 
 
 10 Go not far from me, O God : my God, 
 haste Thee to help me. 
 
 11 Let them be confounded and perish that 
 are against my soul : let them be covered with 
 shame and dishonour that seek to do me evil. 
 
 12 As for me, I will patiently abide alway : 
 and wiU praise Thee more and more. 
 
 13 ]\Iy mouth shall daily speak of Thy right- 
 eousness and salvation : for I know no end 
 thereof. 
 
 14 1 will go forth in the strength of the Loed 
 God : and will make mention of Thy righteous- 
 ness only. 
 
 15 Thou, O God, hast taught me from my 
 youth up until now : therefore will I tell of Thy 
 wondrous works. 
 
 16 Forsake me not, God, in mine old age, 
 when I am gray-headed : until I have shewed 
 Thy strength unto this generation, and Thy 
 power to all them that are yet for to come. 
 
 17 Thy righteousness, O God, is very high : 
 and great things are they that Thou hast done ; 
 God, who is like unto Thee t 
 
 18 what great troubles and adversities hast 
 Thou shewed me 1 and yet didst Thou turn and 
 refresh me : yea, and broughtest me from the 
 deep of the earth again. 
 
 19 Thou hast brought me to great honour : 
 and comforted me on every side. 
 
 20 Therefore will I praise Thee and Thy faith- 
 fulness, O God, playing upon an instrument of 
 musick ; unto Thee will I sing upon the harp, O 
 Thou Holy One of Israel. 
 
 21 My lips will be fain when I sing unto 
 Thee : and so will my soul whom Thou hast 
 delivered. 
 
 diebant animam meam consilium fecerunt in 
 unum. 
 
 Dicentes, Deus dereliquit euni : persequimini 
 et comprehendite eum ; quia non est qui eripiat. 
 
 Deus, ne elongeris a me : Deus mens, in 
 auxilium meum respice. 
 
 Confundantur et deficiant detrahentes animae 
 mese : operiantur confusione et pudore qui quse- 
 runt mala mihi. 
 
 Ego autem semper sperabo : et adjiciam super 
 omnem laudem Tuam. 
 
 Os meum annuntiabit justitiam Tuam : tota 
 die salutaro Tuum. 
 
 Quoniam non cognovi litteraturam, introibo in 
 potentias Domini : Domine, memorabor justitise 
 Tuse solius. 
 
 Deus, docuisti me a juventute mea : et usque 
 nunc pronuntiabo mirabilia Tua. 
 
 Et usque in senectam et senium : Deus, ne 
 derelinquas me : 
 
 Donee annuntiem brachium Tuum : generationi 
 omni qu;B ventura est : 
 
 Potentiam Tuam et justitiam Tuam, Deus, 
 usque in altissima, quse fecisti magnalia : Deus, 
 quis similis Tibi ^ 
 
 Quantas ostendisti mihi tribulationes multas 
 et malas ; et conversus vivificasti me : et de 
 abyssis terrse iterum reduxisti me. 
 
 Multiplicasti magnificentiam Tuam : et con- 
 versus consolatus es me. 
 
 Nam et ego confitebor Tibi in vasis psalmi : 
 veritatem Tuam, Deus ; psaUam Tibi in cithara, 
 sanctus Israel. 
 
 Exsidtabunt labia mea cum cantavero Tibi : et 
 anima mea quam redemisti. 
 
 From the fourtli to the eighth verses inclusive, and also in 
 the fifteenth and sixteenth, there are such references to the 
 duration of our Lord's life on earth as seem to Indicate that, 
 although it continued for only thirty-three years, yet every 
 period of man's life was represented by or condensed into it. 
 " Cast me not away in the time of age," may well lead us to 
 believe that the closing part of our suffering Redeemer's time 
 of humiliation M-as, to Him, as the concluding part of an old 
 man's life, rather than that of a man in the vigour of youth ; 
 and that in so many years as are reckoned to one genei"atiou 
 He exhausted the experiences of the longest lifetime. Thei-e 
 may be, also, in the expression, "Forsake ISIe not when My 
 strength faileth Me," and in the pleading of the two following 
 verses, a prayer that the Godhead may yet continue with tlie 
 Manhood, even when the strength of the Incamation [see note 
 on Psalm xciii. 1] seemed to be failing in the last epoch of 
 Christ's humiliation, the Descent into Hell. If so, then these 
 verses shew that Christ's enemies were not quieted by His 
 Death, but that the great Adversary and his hosts "lay wait 
 for" His "soul," under the impression that it was forsaken 
 by the Divine Nature when they beheld it separated from 
 His Body. It cannot be doubted, that, to the Omniscient 
 Eye which foresaw the events of Christ's Passion in the time 
 of the Psalmist, the spiritual foes of the Redeemer must have 
 been as penetratingly knowni, at least, as those who visibly 
 stood in the hall of Pilate, or around the Cross. 
 
 Like all Psalms which relate to the Sufferings of our Lord, 
 this one ends in tones of joy and triumph : "0 what great 
 troubles and adversities hast Thou shewed Me " in My Life 
 and My Death, "and yet didst Thou turn and refresh Me" 
 in Paradise, "yea, and broughtest ile from the deep of the 
 earth again " by the re-union of Body and Soul in a glorious 
 Resurrection. 
 
 A manifest application of this Psalm to the Church, and to 
 Christians in a time of sickness, is suggested by the words of 
 the prophet Isaiah : ' ' They that wait upon the Lord shall 
 renew their strength ; they shall mount up 'with wings as 
 eagles ; they shall run, and not be weary ; and they shall 
 walk, and not faint." [Isa. xl. 31.] As Christ was a "won- 
 der " unto many, so His Church has sometimes been so far 
 jjartaker in His sufferings as to say, " We are made a spectacle 
 unto the world, and to angels, and to men." [1 Cor. iv. 9.] 
 But such afflictions draw closer the bonds of union between 
 the Head and the members, and will enable Him to say at 
 last, "Behold, I and the children whom the Lord hath given 
 Me are for signs and for wonders in Israel from the Lord of 
 hosts, which dwelleth in Mount Zion." [Isa. viii. 18; Heb. 
 ii. 1.3.] 
 
 PSALM LXXII. 
 
 These words of prophetic joy were ever considered by the 
 Jews to be spoken of the Messiah and His Kingdom : to the 
 Christian, with the light of the CJospel and the history of the 
 Church before him, this Psalm can have no other meaning.' 
 If it ever had a partial application to Solomon, it could only 
 have been in a very inferior degree applied to him as a type 
 of that Son of David Whose glorious reign was to be universal 
 and without end ; and of Whom another prophet WTote, 
 "Behold, a King shall reign in righteousness, and princes 
 shall rule in judgement. And a Man shall be as an hiding- 
 place from the wind, and a covert from the tempest ; as rivers 
 
 1 The neglect of the spiritual interpretation of the Psalms is paijifully 
 illnstrated by a per^*e^sion of the seventh verse in the hymn ordered instead 
 of Venite Exnltemiia in the *' Accession Service." Some other per^'ersions 
 in tliis hymn are equally objectionable.
 
 14th Day. [Ps. 72]. 
 
 Cfje Psalms. 
 
 571 
 
 22 ^ly tongue also shall talk of Thy righteous- 
 ness all the day long : for they are confounded 
 and brought unto shame that seek to do me evil. 
 
 THE LXXn. PSALM. 
 Deus, judicium. 
 
 GIVE the King Thy judgements, O God : and 
 Thy righteousness unto the King's son. 
 
 2 Then shall he judge Thy people according 
 unto right : and defend the poor. 
 
 3 The mountains also shall bring peace : and 
 the little hills righteousness unto the people. 
 
 4 He shall keep the simple folk by their right : 
 defend the children of the poor, and punish the 
 wrong doer. 
 
 5 They shall fear Thee, as long as the sun and 
 moon endureth : from one generation to another. 
 
 6 He shall come down like the rain into a 
 fleece of wool : even aa the drops that water the 
 earth. 
 
 7 In His time shall the righteous flourish : yea, 
 and abundance of peace, so long as the moon 
 endureth. 
 
 8 His dominion shall be also from the one sea 
 to the other : and from the "flood unto the world's 
 end. 
 
 9 They that dwell in the wilderness shall kneel 
 before Him : His enemies shall lick the dust. 
 
 10 The kings of Tharsis and of the isles shall 
 give presents : the kings of Arabia and Saba 
 shall bring gifts. 
 
 1 1 All kings shall fall down before Him : all 
 nations shall do Him service. 
 
 12 For He shall deliver the poor when he 
 crieth : the needy also, and him that hath no 
 helper. 
 
 13 He shall be favourable to the simple and 
 needy ; and shall preserve the souls of the poor. 
 
 14 He shall deliver their souls from falsehood 
 and wrong 
 sight. 
 
 and dear shall their blood be in His 
 
 LXXII. 
 
 Hut. David: Solo, 
 nion's accession. 
 
 Lilurg. a. S. 1§. 
 Tliursd. ^IattiIls. 
 Christmas. Epi- 
 phany. Maundy 
 Thursd., Trinity 
 Sunday, snd Noct. 
 
 a i.e. Tli« Euphra- 
 tes, as the words 
 refer to the king- 
 dom of Solomon. 
 
 Sed et lingua mea tota die meditabitur justi- 
 tiam Tuam : cum confusi et reveriti fuerint qui 
 quaerunt mala mihi. 
 
 PSALMUS LXXI. 
 
 DEUS, judicium Tuum Regi da : et justitiam 
 Tuam Filio Regis : 
 Judicare populum Tuum in justitia : et pauperes 
 Tuos in judicio. 
 
 Suscipiant montes pacem populo : et coUes 
 justitiam. 
 
 Judicabit pauperes popuU, et salvos faciet fiUos 
 pauperum : et humiliabit calumniatorem. 
 
 Et permanebit cum sole et'ante lunam : in 
 generatione et generationem. 
 
 Descendet sicut pluvia in vellus : et sicut stilli- 
 cidia stillantia super terram. 
 
 Orietur in diebus Ejus justitia, et abundantia 
 pacis : donee auferatur luna. 
 
 Et dominabitur a mari usque ad mare : et a 
 flumine usque ad terminos orbis terrarum. 
 
 Coram Illo procident ^Ethiopes : et inimici 
 Ejus terram lingent. 
 
 Eeges Tharsis et insuUe munera ofFereut : 
 reges Arabum et Saba dona adducent. 
 
 Et adorabunt Eum omnes reges : omnes gentes 
 servient Ei. 
 
 Quia liberabit pauperem a potente : et pau- 
 perem cui non erat adjutor. 
 
 Parcet pauperi et inopi • et animas pauperum 
 salvas faciet. 
 
 Ex usuris et iniquitate redimet animas eorum : 
 et honorabile nomen eorum coram Illo. 
 
 of water in a dry place ; aa the sliadow of a great rock in a 
 weary land." " For unto us a Child is born, unto us a .Son is 
 given : and the government shall be upon His shoulder ; and 
 His Name shall be called Wonderful, Counsellor, The mighty 
 God, The everlasting Father, The Prince of Peace. Of the 
 increase of His government and peace there shall be no end, 
 upon the throne of David, and upon His Kingdom, to order 
 it, and to establish it with judgement and with justice, from 
 henceforth even for ever." " Behold, a greater than Solomon 
 is here." 
 
 The pei-petuity, the universality, and the infinite blessings 
 of Christ's Kingilom are, then, mystically set fortli in this 
 Psalm. Clirist came among the .Jews as the rain upon Gideon's 
 fleece, leaving all around dry : but as the fleece was afterwards 
 left dry wliile all around it fell the rain, so, when He was 
 rejected by His o\m nation. He caused the CJentile world to 
 blossom and bear fruit. He came, therefore, to establish an 
 universal dominion " from sea to sea, "even to the "utmost 
 bounils of the earth," ' to establish also a " Kingdom of God 
 within " us, from the sea of Baptism to the sea of glass before 
 the Tlirone, one from the flood to the world's end, even from 
 thellooil of destruction to tlie " river of the water of life." And 
 it is very observable that this- perpetual anil universal King- 
 dom tlepends altogether on the " righteoireness " of the King s 
 Son, that immaculate holiness and obedience which enabled 
 Him to be the Saviour of sinners, the " work " of which is 
 "peace," and the effect of it " quietness ' and assurance for 
 ever." 
 
 1 " Tli.'tvsia and the isles " indicate all known and unknown regions Ij'ini; 
 westward of tlie Straits of Gibraltar. 
 
 To Him, then, is the "gold " of worship and the incense of 
 prayer to be offered day by d,ay through all ages ; and by Him 
 is the earth blessed with "an heap of com, the " Bi;ead of 
 Life," to be the sustenance of His people here, and until the 
 time when " His fruit shall shako like Libanus " in the Tree 
 of Life, and be " green in the midst of the .street of " the New 
 .Jerusalem. 
 
 The doxology of this Psalm forms to it a fitting conclusion 
 of fervent praise, but it also marks tlie end of the second book 
 of Psalms ; in which it may be observed that the Church, as 
 the mystical Body of Christ, has been more prominently 
 brought forw.ard than in the first book. 
 
 THE THIRD BOOK. 
 
 PSALM LXXIII. 
 
 As our Lord .Jesus increased in wisdom .as well as in stature 
 [Luke ii. 52], it must be concluded tluat the fulness of know- 
 ledge did not at once come to His Human Nature, notwith- 
 standing its union witli His Omniscient Divine Nature. It is 
 not, therefore, irreverent to suppose that some actual con- 
 dition of our Lord's mind is predicted in this Psalm ; and 
 that there was a period in His life when the vision of a Divine 
 Providence was in some degree veiled from His sight, as at 
 last was the Vision of the Divine Presence. 
 
 Another view that may be taken is, that, as the Penitential 
 Psalms are the words of Christ speaking for and in His sinful 
 members, so these are His words speaking for and in those
 
 572 
 
 €\)t Ipsalms. 
 
 14th Day. [Ps. 73.] 
 
 15 He sliall live, and unto Him shall be given 
 of the gold of Arabia : prayer shall be made ever 
 unto Him, and daily shall He be praised. 
 
 1 6 There shall be an heap of corn in the earth, 
 high upon the hills : His fruit shall shake like 
 Libanus, and shall be green in the city like grass 
 upon the earth. 
 
 1 7 His Name shall endure for ever ; His 
 Name shall remain under the sun among the pos- 
 terities : which shall be blessed through Him; 
 and all the heathen shall praise Him. 
 
 18 Blessed be the Lord God, even the God of 
 Israel : AAliich only doeth wondrous things ; 
 
 19 And blessed be the Name of His JIajesty 
 for ever : and all the earth shall be filled with 
 His Majesty. Amen, Amen. 
 
 Day 14. EVENING PRAYER. 
 THE LXXIII PSALM. 
 Quam bonus Israel ! 
 
 TRULY God is loving unto Israel : even unto 
 such as are of a clean heart. 
 
 2 Nevertheless, my feet were almost gone ; my 
 treadings had weU-nigh slipt. 
 
 3 And why ? I was grieved at the wicked ; I 
 do also see the ungodly in such prosperity. 
 
 4 For they are in no peril of death : but are 
 lusty and strong. 
 
 5 They come in no misfortune like other folk : 
 neither are they plagued like other men. 
 
 6 And this is the cause that they are so holden 
 with pride : and overwhelmed with crueltj'. 
 
 7 Their eyes swell with fatness : and they do 
 even what they lust. 
 
 8 They corrupt other, and speak of wicked 
 blasphemy : their talking is against the most 
 High. 
 
 9 For they stretch forth their mouth "unto the 
 heaven : and their tongue goeth through the 
 world. 
 
 10 Therefore fall the people unto them ; and 
 thereout suck they no small advantage. 
 
 11 Tush, say they, how should God perceive 
 it : is there knowledge in the most High ? 
 
 12 Lo, these are the ungodly, these prosper in 
 the world, and these have riches in possession : 
 and I said, Then have I cleansed my heart in 
 vain, and washed mine hands in innocency. 
 
 13 All the day long have I been punished : 
 and chastened every morning. 
 
 14 Yea, and I had almost said even as they : 
 but lo, then I should have condemned the gene- 
 ration of Thy children. 
 
 i.xxni. 
 
 ffijt. Asapli. Occa- 
 sion unknown, 
 
 Lit„r<r. S. g. ffi. 
 
 Thursd. Mattins. 
 Maundy Thursd., 
 
 2nd Noct. 
 
 Et vivet et dabitur Ei de auro Arabise : et 
 adorabunt de Ipso semper ; tota die benedicent 
 EL 
 
 Erit firmamentum in terra in summis montium; 
 superextoUetur super Libanum fructus Ejus : et 
 florebunt de civitate sicut foenum terrs. 
 
 Sit Nomen Ejus benedictum in ssecula : ante 
 solem permanet Nomen Ejus. 
 
 Et benedicentur in Ipso omnes tribus terrse : 
 omnes gentes magnificabunt Eum. 
 
 Benedictus Domixus Deus Israel : Qui facit 
 mirabUia solus : 
 
 Et benedictum Nomen majestatis Ejus in 
 ffiternum : et replebitur majestate Ejus omnis 
 terra. Fiat, fiat. 
 
 PSALMUS LXXII. 
 
 QUAM bonus Israel Deus ; his qui recto sunt 
 corde. 
 
 Mei autem pene moti sunt pedes : pene effusi 
 sunt gressus mei. 
 
 Quia zelavi super iniquos : pacem peccatorum 
 videns. 
 
 Quia non est respectus morti eorum : et firma- 
 mentum in plaga eonim. 
 
 In labore hominum non sunt : et cum homini- 
 bus non flagellabuntur. 
 
 Ideo teniiit eos superbia : operti sunt iniqui- 
 tate et impietate sua. 
 
 Prodiit quasi ex adipe iniquitas eorum : trans- 
 iemnt in affectum cordis. 
 
 Cogitaverunt et locuti sunt nequitiam : iniqui- 
 tatem in excelso locuti sunt. 
 
 Posuerunt in ccelum os suum : et lingua eorum 
 transivit in terra. 
 
 Ideo convertetur populus mens hie : et dies 
 pleui invenientur in eis. 
 
 Et dixerunt, Quomodo scit Deus : et si est 
 scieutia in Excelso? 
 
 Ecce ipsi peccatores, et abundantes in saeculo : 
 obtinuerunt divitias. 
 
 Et cb'xi. Ergo sine causa justificavi cor meum : 
 et lavi inter innocentes mauus meas : 
 
 Et fui flageUatus tota die : et castigatio mea in 
 matutinis. 
 
 Si dicebam, Narrabo sic : ecce nationem filio- 
 rum Tuorum reprobavi. 
 
 whose eyes behold thlugs darkly, so that ' ' meu " seem ' ' as 
 trees walking," until His Word causes them to see clearly, 
 and His uuveiled Presence reveals the mysteries of His hidden 
 Providence. 
 
 The twenty-first chapter of Job is veiy similar in character 
 to the seventy -third Psalm, and it is one of the many striking 
 and instnictive coincidences brought out by the daily ser\'ices 
 of the sanctuary that on the 14th of June the one is the first 
 lesson at Mattins, the other an Evensong Psalm. Tliis coin- 
 cidence is not the less striking because of the manner in which 
 Job, as well as Da™!, was so conspicuous a type of our 
 Blessed Lord : for it illustrates the principle laid down by 
 Christ that the Scriptures speak in every page concerning 
 Him. It was true of Him in the most literal sense that 
 while the imgodly were prospering in the world and had great 
 
 riches La possession, He was punished all the day long, chas- 
 tened every morning, and without a place where to lay His 
 Head. 
 
 There are few portions of Holy Scripture which offer so 
 much consolation to the Church of Christ, or to individual 
 Christians in time of affliction and depression. The powers 
 of wickedness have often seemed to be prevailing, and God's 
 pui-poses to be failing ; prosperity has often seemed to follow 
 the footsteps of vice, and miseiy that of virtue : but this is 
 only a supei-ficial and shortsighted ■\-iew of things, which may 
 be corrected by " going into the sanctuary of God," and look- 
 ing at the eternal life of mankind as the true life. Then it 
 will be found, that though Antichrist and his ministers may 
 prevail for a time, Christ and His Church shall reign for ever 
 and ever ; and that thougli wicked Dives may have his good 
 
 li
 
 14th Day. [Ps. 74.] 
 
 Cl)c Psalms. 
 
 573 
 
 15 Then thought I to understand this : but it 
 was too hard for me, 
 
 IG Until I went into the sanctuary of God : 
 then understood I the end of these men ; 
 
 17 Namely, how Thou dost set them in slip- 
 pery places ; and castest them down, and de- 
 stroyest them. 
 
 18 Oh, how suddenly do they consume ; per- 
 ish, and come to a fearfid end ! 
 
 19 Yea, even like as a dream when one 
 awaketh : so shalt Thou make their image to 
 vanish out of the city. 
 
 20 Thus my heart was grieved : and it went 
 even through my reins. 
 
 21 So fooUsh was I, and ignorant : even as it 
 were a beast before Thee. 
 
 22 Nevertheless, I am alway by Thee : for 
 Thou hast holden me by my right hand. 
 
 23 Thou shalt guide me with Thy counsel : and 
 after that receive me with glory. 
 
 24 Whom have I in heaven but Thee : and 
 there Ls none upon earth that I desire in com- 
 parison of Thee. 
 
 25 My flesh and my heart faileth : but God 
 is the strength of my heart, and my portion for 
 ever. 
 
 26 For lo, they that forsake Thee shall perLsh : 
 Thou hast destroyed all them that commit forni- 
 cation against Thee. 
 
 27 But it is good for me to hold me fast by 
 God, to put my trust in the Lord God : and to 
 speak of all Thy works in ike gates of the daughter 
 of Sion. 
 
 THE LXXn'. PSALM. 
 Ut quid, Deus. 
 
 OGOD, wherefore art Thou absent from us 
 so long : why is Thy wrath so hot against 
 the sheep of Thy pasture ? 
 
 2 O think upon Thy congregation : whom 
 Thou hast purchased and redeemed of old. 
 
 3 Think upon the tribe of Thine inheritance : 
 and mount Sion, wherein Thou hast dwelt. 
 
 4 Lift up Thy feet, that Thou mayest utterly 
 destroy every enemy : which hath done evil in 
 Thy sanctuary. 
 
 5 Thine advei-saries roar in the midst of Thy 
 congregations : and set up their banners for 
 tokens. 
 
 6 He that hewed timber afore out of the thick 
 trees ; was known to bring it to an excellent 
 work. 
 
 LXXIV. 
 
 Hisi. Asaph ; dur- 
 ing the Captivity. 
 
 /.,!„n-. »• 1- Si- 
 
 Thursd. Mattins. 
 Maundy Thursd., 
 and Noct. 
 
 Existimabam ut cognoscerem : hoc labor est 
 ante me. 
 
 Donee intrem in sanctuarium Dei ; et intelli- 
 gam in novissimis eorum. 
 
 Veruntamen propter dolos posuLsti eLs : de- 
 jecisti eos dum allevarentur. 
 
 Quomodo facti sunt in desolationem ? subito 
 defecerunt : perierunt propter iniquitatem suam. 
 
 Velut somnium surgentium, Domine : in civi- 
 tate Tua imaginem ipsorum ad nihilum rediges. 
 
 Quia inflammatum est cor meum, et renes mei 
 commutati sunt : et ego ad nihilum redactus sum 
 et nescivi. 
 
 Ut jumentum factus sum apud Te : et ego 
 semper Tecum. 
 
 Tenuisti uianum dexteram meam, et in volun- 
 tate Tua deduxisti me : et cum gloria suscepisti 
 me. 
 
 Quid enim mihi est in coelo? et a Te quid 
 volui super terram ? 
 
 Defecit caro mea et cor meum : Deus cordis 
 mei et pars mea Deus in a3ternum. 
 
 Quia ecce, qui elongant se a Te peribunt : per- 
 didi.sti omnes qui fornicantur abs Te. 
 
 Mihi autem adhaerere Deo bonum est : jjonere 
 in Domino Deo spem meam : 
 
 Ut annuntiem omnes prsedicationes Tuas : in 
 portis filise Sion. 
 
 PSALMUS LXXIII. 
 
 "TTT quid, Deus, repulisti in finem ; iratus est 
 v-^* furor Tuus super oves pascuai Ture ? 
 
 jSIemor esto congregationis Tuas : quam pos- 
 sedisti ab initio. 
 
 Kedemisti virgam hiereditatis Tuaj : mons 
 Sion, in quo habitasti in eo. 
 
 Leva manus Tuas in superbias eorum in finem : 
 quanta malignatus est inimicus in sancto. ' 
 
 Et gloriati sunt tjui odcrunt Te : in medio 
 solennitatis Tu;e. 
 
 Posuorunt signa sua, signa : et non cogiui- 
 verunt sicut in exitu super suniiniun. 
 
 thhigs and holy Lazanis liis evil things in this world, j'et 
 lieieafter the prosperous sinner will be tormented and the 
 uHlicteil saint coniforteil. 
 
 As yet we cannot understand these mysteries of Proviilenco 
 any more tlian we can understantl the mysteries of (lod's 
 Personality and Trinity ; tliough we know as much as this, 
 that Christ Himself was chastened, and was made perfect 
 through sufferings, and that " if ye endure chastenuig, (iod 
 dealeth with you as with sons." Hereafter tliey who dhtaiu 
 an entrance into the eternal sanctuary of the Heavenly .Jeru- 
 Siilcm will understanil these tilings. Man once endeavoured 
 prejnatiirely to attain such fulness of knowlcilgc and to "be 
 as (!od:" hereafter "we shall be like Him" in our ilegree, 
 even in the understanding of His Providential acts : no longer 
 looking upon Him darkly as through a glass, but seeing "Hini 
 as He is," perfect hi justice, love, and truth. [I .lohn iii. 
 2-] 
 
 PSALM LXXIV. 
 
 This wailing lamentation belongs cither historically or pro- 
 phetically to the periotl when (iod's Presence had been removed 
 from Zion during the time of the Babylonish Captivity.' It is 
 not, however, the lamentation of penitents, like the prayer of 
 Daniel (which in some respects corresponds «ith this Psalm), 
 but of the Church speaking by her Head. Hence there is no 
 trace of such words as tlioso of Daniel, " Yea, all Israel have 
 
 1 It is n mi.ttako to considoi* tlii.s P.salin as applicable to the destruction 
 of the Temple by the Koiiiaus under Titus. When this e\ent oecuiTed, Iho 
 Preaeiure of God had been removed froui the Teiuide to the Chureh. The 
 Spirit of God, speaking by St, Paul, declared that however glorious tho 
 Old Disi)0n8ation was, tho Now 13ispcnsation far exeee<led it in glory. Tho 
 same Spirit, speaking by the Psalmist, would not have lamented the pass- 
 ing away of thatidil 1 ii:i]iensation in such terms as are hero used. lint 
 such terms are (juite iiatuial in respect to the temporary destruction of a 
 system wliieh was not yet permanently rcjilaced byabetter.
 
 574 
 
 C&c Ipsalms. 
 
 14th Day. [Ps. 74.] 
 
 7 But now they break down all the carved 
 work thereof : with, axes and hammers. 
 
 8 They have set fire upon Thy holy places : 
 and have defiled the dwelling-place of Thy Name, 
 even unto the ground. 
 
 9 Yea, they said in their hearts, Let us make 
 havock of them altogether : thus have they burnt 
 up all the houses of God in the land. 
 
 10 We see not our tokens, there is not one 
 prophet more : no, not one is there among us, 
 that understaudeth any more. 
 
 11 O God, how long shall the adversary do 
 this dishonour : how long .shall the enemy blas- 
 pheme Thy Name, for ever? 
 
 12 Why withdrawest Thou Thy hand : why 
 pluckest Thou not Thy right hand out of Thy 
 bosom to consume the enemy ? 
 
 13 For God is my King of old : the help that 
 is done upon earth He doeth it Himself. 
 
 14 Thou didst divide the sea through Thy 
 power : Thou brakest the heads of the "dragons 
 in the waters. 
 
 15 Thou smotest the heads of "Leviathan in 
 pieces ; and gavest him to be meat for the people 
 in the wilderness. 
 
 IG Thou broughtest out fountains and waters 
 out of the hard rocks : Thou drieclst up mighty 
 w^aters. 
 
 17 The day is Thine, and the night Ls Thine : 
 Thou hast prepared the light and the sun. 
 
 18 Thou hast set all the borders of the earth : 
 Thou hast made summer and winter. 
 
 19 Kemember this, O Lord, how the enemy 
 hath rebuked : and how the foolish people hath 
 blasphemed Thy Name. 
 
 20 O deliver not the soul of Thy turtle-dove 
 unto the multitude of the enemies : and forget 
 not the congregation of the poor for ever. 
 
 21 Look upon the covenant : for all the earth 
 is fuU of darkness, and cruel habitations. 
 
 22 O let not the simple go away ashamed : 
 but let the poor and needy give praise unto Thy 
 Name. 
 
 23 Arise, O God, maintain Thine own cause : 
 remember how the foohsh man blasphemeth 
 Thee daily. 
 
 24 Forget not the voice of Thine enemies : 
 the presumption of them that hate Thee increaseth 
 ever more and more. 
 
 a Tliese are sym- 
 bolical names for 
 the Egj-ptians. 
 
 Quasi in silva lignorum securibus excideruut 
 januas ejus in idipsum : in securi et ascia deje- 
 cerunt eam. 
 
 Incenderunt igni sanctuarium Tuum in terra : 
 poUueruut tabernaculum Nominis TuL 
 
 Dixerunt in corde suo cognatio eorum simul : 
 Quiescere faciamus omnes dies f estos Dei a terra. 
 
 Signa nostra non vidimus, jam non est pro- 
 pheta : et nos non cognoscet amplius. 
 
 Usquequo, Deus, improperabit inimicus : irritat 
 adversarius Nomen Tuum in finem 1 
 
 Ut quid avertis manum Tuam : et dexteram 
 Tuam de medio sinu Tuo in finem ? 
 
 Deus autem Kex noster ante ssecula : operatus 
 est salutem in medio terra3. 
 
 Tu coufirmasti in virtute Tua mare : contribu- 
 lasti capita di-aconum in aquis. 
 
 Tu confregisti capita draconis : dedisti eum 
 escam populis .iEthiopum. 
 
 Tu dirupisti fontes et torrentes : Tu siccasti 
 fluvios Ethan. 
 
 Tuns est dies, et Tua est nox : Tu fabricatus 
 es auroram et solem. 
 
 Tu fecisti omnes terminos terrse : sestatem et 
 ver Tu plasmasti ea. 
 
 Memor esto hujus, inimicus improperavit Do- 
 mino : et populus insipiens incitavit Nomen 
 Tuum. 
 
 Ne tradas bestiis animas confitentes Tibi : et 
 animas pauperum Tuorum ne obUviscaris in 
 iinem. 
 
 Respice in testamentum Tuum : quia repleti 
 sunt qui obscurati sunt terrse domibus iniqui- 
 tatum. 
 
 Ne avertatur humilis factus confusus : pauper 
 et inops laudabunt Nomen Tuum. 
 
 Exsurge, Deus, judica causam Tuam : memor 
 esto improperiorum Tuorum, eorum quse ab 
 insipiente sunt tota die. 
 
 Ne obliviscaris voces inimicorum Tuorum : 
 superbia eorum qui Te oderunt ascendit semper. 
 
 transgressed Thy law .... therefore the curse is poured 
 upon us." [Dan. ix. 11.] The one thought which pervades 
 the Psalm is that of the dishonour done to God by tlie desola- 
 tion of His holy House ; and the cry goes up to His Throne, 
 " How long shaU the Adversary do this dishonour ? . . . . 
 Maintain Thine o-mi cause." It is not the sinner wlio speaks, 
 pleading, "0 Lord, hear; Lord, forgive; Lord, hearken 
 and do : defer not, for Thine own sake, my God ; for Thy 
 city and Thy people are called by Thy Name." [Dan. ix. 19.] 
 But it is the Voice of Him Who cried, " Father, glorify Thy 
 Name." 
 
 This literal application of it to the Captivity, and the de- 
 struction of vSolomon's Temple, is sulliciently evident ; and it 
 is only necessary to point out that Christ seems already to be 
 pleading for His Church even before the Dispensation of Sinai 
 had given place to that of the Incarnation. It is far more 
 clear, however, that the Psalm represents Him as pleading 
 for tlie New Jerusalem in times of depression, affliction, and 
 persecution, and especially in that time of desolation of 
 
 which He Himself prophesied as to happen in the last days. 
 No human words can heighten the awful horror of the picture 
 drawn by our Lord in JIatt. xxiv. , and by St. John in Eev. 
 xiii. 8, in which both are setting forth tlie final attempt of 
 tlie Adversary to dishonour God by destroying His Church ; 
 and to that period, doubtless, belongs the full force of this 
 Psalm. 
 
 But every opposition offered to the true work of Christ's 
 Church is an approacli towards that height of blasphemy and 
 persecution which will characterize that period. In respect 
 to all such trouble, therefore, the Church continually sings 
 this supplicatory hymn, beseeching the Lord to "maintain 
 His ovra cause." 
 
 PSALM LXXV. 
 
 This is a song of triumphant hope sung by the Church of 
 God in prospect of the final contest witli Antichrist : sung, 
 not as by a human community, but as by the mystical Body
 
 15th Day. [Ps. 75, 76.] 
 
 Cf)c Jpsalms. 
 
 575 
 
 Day 15. MORNING PRAYER. 
 THE LXXV. PSALM. 
 
 Coiifitebimur Tibi. 
 
 "TTNTO Thee, God, do we give thanks : 
 v^ yea, unto Thee do we give thanks. 
 
 2 Thy Name also is so nigh : and tliat do Thy 
 wondrous works declare. 
 
 3 When I receive the congregation : I shall 
 judge according unto right. 
 
 4 The earth is weak, and all the inhabiters 
 thereof : I bear up the pillars of it. 
 
 5 I said unto the fools, Deal not so madly : 
 and to the ungodly, Set not up your horn. 
 
 6 Set not up your horn on high : and speak 
 not with a stiff neck. 
 
 7 For ''promotion cometh neither from the 
 east, nor from the west ; nor yet from the south. 
 
 8 And why 1 God is the Judge ; He putteth 
 down one, and setteth up another. 
 
 9 For in the hand of the Lord there is a cup, 
 and the wine is red : it is full mixed, and He 
 poureth out of the same. 
 
 10 As for the dregs thereof : all the ungodly 
 of the earth shall drink them, and suck them out. 
 
 1 1 But I will talk of the God of Jacob : and 
 praise Him for ever. 
 
 12 All the horns of the ungodly also will I 
 break : and the horns of the righteous shall be 
 exalted. 
 
 THE LXXVI. PSALM. 
 Notus in .Judsea. 
 
 IN Jewry is God known : His Name is great 
 in Israel. 
 
 2 At Salem is His tabernacle : and His dwelling 
 in Sion. 
 
 3 There brake He the arrows of the bow : the 
 shield, the sword, and the battle. 
 
 4 Thou art of more honour and might : than 
 the hills of the robbers. 
 
 5 The proud are robbed, they have slept their 
 sleep : and all the men whose hands were mighty 
 have found nothing. 
 
 6 At Thy rebuke, God of Jacob : both the 
 chariot and horse are fallen. 
 
 7 Thou, even Thou art to be feared : and who 
 may stand in Thy sight when Thou art angry ? 
 
 LXXV. 
 
 J/ist. Asaph ; dur- 
 ing the Captivity. 
 
 i„,.n'. s. m. m- 
 
 Thursd. Mattins. 
 Maundy Tluirsd. 
 Apostles and Evan- 
 gelists, 3rd Noct. 
 a Comp. Song of 
 Hannah, i Sam. 2. 
 i-io, and the Mag. 
 tiificat. 
 
 b Or, setting up. 
 
 LXXVI. 
 
 Hist. Asaph ; on de- 
 struction of Sen- 
 nacherib's army. \2 
 Kings 19.) 
 
 LUnrfT. Sb. 19. U?- 
 Thursd. Matlins. 
 Maundy Thursd,. 
 Eister Eve, Ex. 
 Cross, 3rd Notl. 
 
 PSALMUS LXXrV. 
 
 CONFITEBIMUR Tibi, Deus, confitebimur : 
 et invocabimus Nomen Tuum. 
 Narrabimus mirabilia Tua : cum accepero tem- 
 pus, ego justitias judicabo. 
 
 Liqnefacta est terra et omnes qui habitant in 
 ea : ego confirmavi columnas ejus. 
 
 Dixi iniquis, Nolite inique agere : et delinquen- 
 tibus, Nolite exaltare cornu. 
 
 Nolite extollere in altum cornu vestrum : nolite 
 loqui adversus Deum iniquitatem. 
 
 Quia neque ab oriente, neque ab Occidents, 
 neque a desertis montibus : quoniam Deus judex 
 est. 
 
 Hunc humiliat et hunc exaltat : quia calix in 
 manu Domini viui ineri plenus mixto. 
 
 Et inclinavit ex hoc in hoc ; veruntamen f:ex 
 ejus non est exinanita : bibent omnes peccatores 
 terrae. 
 
 Ego autem annuntiabo in sseculum : cantabo 
 Deo Jacob. 
 
 Et omnia cornua peccatorum confringam : et 
 exaltabuntur cornua justi. 
 
 PSALMUS LXXV. 
 
 "^OTUS in Judfea Deus : in Israel magnum 
 -i-N Nomen Ejus. 
 
 Et factus est in pace locus Ejus : et habitatio 
 Ejus in Sion. 
 
 Ibi confregit potentias : arcum, scutum, gladium 
 et bellum. 
 
 Illuniiuans Tu mirabiliter a montibus seternis : 
 turbati sunt omnes insipientes corde. 
 
 Dormierunt somnum suum : et nihil invenerunt 
 omnes viri divitiarum in manibus suis. 
 
 Ab increpatione Tua, Deus Jacob : dormitave- 
 runt qui ascenderunt equos. 
 
 Tu terribilis es et quis resistet Tibi t ex tunc 
 ira Tua. 
 
 of Christ ; .and therefore, aa by Christ Himself speaking in 
 .■vnd by His Churcli. 
 
 The " Name " of God is brought "so nigh " to man throiigli 
 tile Incarnation of the Second Person in the Blessed Trinity, 
 and evidence of its nighness is given by all the wondrous 
 works which have been done in the kingdom which Christ 
 appointed to His C'liureh as His Father hail appointed unto 
 Him. [Luke xxii. 29.] Though, therefore, the earth is weak 
 (or "poured out" in weakness), yet does Christ, by His Pre- 
 sence in the Church, "bear up the pillars of it," and establish 
 His Kingdom as "a city which cannot be moved." Hence 
 tlie folly of those who oppose and seek to overthrow the Church 
 of Christ ; a folly which will culminate in the mad and ter- 
 rible violence of the great Antichrist who will be "revealed 
 in his time," the "Ungodly," who sets up his horn on high 
 by offering himself as an object of worship instead of Christ, 
 and speaking blasphemous things against the Most Highest. 
 Aa God " brought it to pass " and not Sennacherib himself, 
 that the Assyrian king should " be to lay waste fenced cities 
 into ruinous heaps," so it is God also by Whom it will bo 
 "given unto" Antichrist "to make war with the saints, aud 
 
 to overcome them," for some good purpose towards His Church, 
 doubtless its purgation by persecution. 
 
 There may be some reverent hesitation in interpreting the 
 ninth verse without any reference to the Blessed Sacrament : 
 yet it seenis to be in strict analogy with two passages in the 
 Revelation, in which "the wine of the wrath of God," and 
 "the cup of His indignation " is given to the worshippers of 
 Antichrist, and to "Great Babylon." And this sense seems 
 to be confirmed by the undoubted reference in the last verse 
 to the triumph of " the Lamb as it had been slain, having 
 seven horns and seven eyes, which are the seven spirits of 
 God," over both Antichrist and Babylon. 
 
 PSALM LXXVL 
 
 As the preceding Psalm is a prophetic hymn of Christ's 
 mystical Body looking forward to the onslaught of Antichrist, 
 so in this still higher strain of triunipli is to be discerned the 
 celebration of a victory accomplished. The Septuagiut title 
 describes it as sung respecting the Assyrian, doubtless after 
 the destruction of Sennacherib's host : and, like the fornior
 
 576 
 
 ^bt Psalms. 
 
 15th Day. [Ps. 77.] 
 
 8 Thou didst cause Thy judgement to be heard 
 from heaven : the earth trembled, and was still, 
 
 9 When God arose to judgement : and to help 
 all the meek upon earth. 
 
 10 The fierceness of man shall turn to Thy 
 praise : and the fierceness of them shalt Thou 
 refrain. 
 
 11 Promise unto the Lord your God, and 
 keep it, all ye that are round about Him : bring 
 presents unto Him that ought to be feared. 
 
 12 He shall refrain the spirit of princes : and 
 is wonderful among the kings of the earth. 
 
 THE LXXVII. PSALM. 
 Voce mea ad Dominum. 
 
 I WILL cry unto God with my voice : even 
 unto God wiU I cry with my voice, and He 
 shall hearken unto me. 
 
 2 In the time of my trouble I sought the 
 Lord ; my sore ran, and ceased not in the night- 
 season ; my soul refused comfort. 
 
 3 When I am in heaviness, I will think upon 
 God : when my heart is vexed, I wiU complain. 
 
 4 Thou holdest mine eyes waking : I am so 
 feeble, that I cannot speak. 
 
 5 I have considered the days of old : and the 
 years that are past. 
 
 6 I call to remembrance my song : and in the 
 night I commune with mine own heart, and 
 search out my spirits. 
 
 7 Will the Lord absent Himself for ever : and 
 will He be no more intreated 1 
 
 8 Is His mercy clean gone for ever : and is 
 His promise come utterly to an end for evemiore ? 
 
 9 Hath God forgotten to be gracious : and 
 win He shut up His loving-kindness in dis- 
 pleasure 1 
 
 10 And I said, It is mine own infirmity : but 
 I will remember the years of the right hand of 
 the most Highest. 
 
 Ill will remember the works of the Lord : 
 and call to mind Thy wonders of old time. 
 
 LXXVII. 
 
 Hiif. Asaph. Occa- 
 sion unknown. 
 
 L,.;,rr. S. B. m- 
 
 Thursd, M.ittins. 
 Maundy Thursd,, 
 3rd Nott. 
 
 De coelo auditum fecisti judicium : terra tre- 
 muit et quievit, 
 
 Cum exsurgeret in judicio Deus : ut salvos 
 faceret omnes mansuetos terrs. 
 
 Quoniam cogitatio hominis confitebitur Tibi : 
 et reliquia3 cogitationis diem festum agent Tibi. 
 
 Vovete et reddite Domino Deo vestro : omnes 
 qui in circuitu Ejus affertis munera, 
 
 Terribili, et Ei Qui aufert spiritum principum : 
 terribili apud reges terrse. 
 
 PSALMUS LXXVI. 
 
 "VTOCE mea ad Dominuji clamavi 
 I V ad Deuji, et inteudit mihi. 
 
 voce mea 
 
 In die tribulationis mem Detjm exquisivi, 
 manibus meis nocte contra Eum : et non sum 
 deceptus. 
 
 Eenuit consolari anima mea : raemor fui Dei, 
 et delectatus sum, et exercitatus sum ; et defecit 
 spiritus mens. 
 
 Anticipaverunt vigilias oculi mei : turbatus 
 sum et non sum locutus. 
 
 Cogitavi dies antiquos : et annos setemos in 
 mente habui. 
 
 Et meditatus sum nocte cum corde meo : et 
 exercitabar et scopebam spiritum meum. 
 
 Nunquid in Eeternum projiciet Deus : aut non 
 apponet ut complacitior sit adhuc ? 
 
 Aut in finem misericordiam Suam abscindet : 
 a generatione in generationem ? 
 
 Aut obliviscetur misereri Deus ? aut continebit 
 in ira Sua misericordias Suas ? 
 
 Et dixi, Nunc coepi 
 Excelsi. 
 
 htec mutatio dexterse 
 
 Memor fui operum Domini 
 ab initio mirabilium Tuorum. 
 
 quia memor ero 
 
 P.salm, this also is to be regarded as a hymn of victory over 
 that Antichrist of whom Sennaclierib was one of tlie many 
 personal types. It is very significant that the City of God is 
 spoken of under the name of Salem, not Jerusalem ; the fonner 
 being tlie name which it bore in tlie time of Melchizedec, after 
 the order of whose Priestliood Christ came, Wliose undisputed 
 reign alone will establish a City of perfect Peace.' [Rev. vi. 4; 
 Isa. ii. 4 ; Micah iv. 3.] 
 
 Tliis may be taken, therefore, as an Evangelical hymn of 
 that new Jewry, Salem, and Sion, of %vhich St. John heard 
 tlie "gi'eat voice out of Heaven, saying. Behold, the tabeniacle 
 of God is -with men, and He will dwell witli them, and they 
 shall be His people, and God Himself shall be with them, and 
 be their God. And God sliall wipe away aU tears from theii' 
 eyes ; and there sliall be no more death, neither soitow, nor 
 crying, neither sliall there be any more pain, for the former 
 things are passed away." [Rev. xxi. 3, 4.] The troubles of 
 the last days are spoken of as past ; Antichrist is sulxlued and 
 overthrown ; the judgement of Clirist has been lieard from the 
 "great white throne ;" the perfect supremacy of the "King 
 of kings and Lord of lords " is for ever established in an end- 
 less reign of peace. 
 
 ■ PSALM LXXVIL 
 In the first Iialf of this Psahn the voice of Christ's mystical 
 
 1 The LiXX translates the Hebrew '*(» li^yij." 
 
 Body cries out to God from the midst of some aiHictiouin wliich 
 He has seemed to hide His face. The tenth verse recalls to 
 mind that God is never really absent from the Church, and 
 that if He seems to be so, it is because our own infirmity and 
 want of faith prevent us from beholding His Presence. In 
 the latter half of the Psalra God's dealings with His people of 
 old are recounted as a memorial before Him in the tone of the 
 Litany Antiphon : "0 Lord, arise, help us, and deliver us for 
 Thy Name's sake. " 
 
 There were occasions on which the way of Christ was " in 
 the sea, and His path in the deep waters ; " and when ' ' the 
 watei'.s saw " Him their God " and were afraid, and the depths 
 were troubled : " and these miracles of our Lord's Person and 
 Word seem to be prophetically commemorated in tliis Psalm 
 no less than the miraculous passage of tlie Red Sea is histori- 
 cally commemorated. On one of these occasions the storm 
 arose when our Lord was asleep in the sliip, and after being 
 awoke He expressly rebuked the disciples for their v\ant of 
 faith, reminding them that their fear arose from their " otiti 
 infirmity," for that His Presence not less than His Word is a 
 sure token of safety to tlie Churcli. On the other occasion 
 our Lord walked on the sea to the disciples, who were toiling 
 in vain against a contrary wind, and they were by His 
 Presence brought immediately to the haven where they i\ouId 
 be. Then, too, it is recorded of them that their faitli was 
 wanting, ' ' for they considered not the miracle of the loaves : 
 for their heart was hardened." 
 
 Thus the key-note of the Psalm is struck in the tenth verse.
 
 15th Day. [Ps. 78.] 
 
 Cf)C Psalms. 
 
 577 
 
 12 1 will think also of all Thy works : and my 
 talking shall be of Thy doings. 
 
 1 3 Thy way, God, is holy ; who is so great 
 a Cfod as our God ? 
 
 14 Thou art the God that doeth wonders : and 
 hast declared Thy power among the people. 
 
 15 "Thou hast mightily delivered Thy people : 
 even the sons of Jacob and Joseph. 
 
 16 *The waters saw Thee, O God, the waters 
 saw Thee, and were afraid ; tlie depths also were 
 troubled. 
 
 17 'The clouds poured out water, the air 
 thundered : and Thine arrows went abroad. 
 
 18 The voice of Thy thunder was heard round 
 about : the lightnings shone upon the ground, the 
 earth was moved, and shook withal. 
 
 19 "'Thy way is in the sea, and Thy paths in 
 the great waters : and Thy footsteps are not 
 known. 
 
 20 Thou leddest Thy people like sheep : by 
 the hand of Moses and Aaron. 
 
 Day 15. EVENING PRAYER. 
 THE LXXVIII. PSALM. 
 Attendite, popule. 
 '"FITEAR My law, O My people : incline your 
 -I — L ears unto the words of My mouth. 
 
 2 "'I will open Jly mouth in a parable : I will 
 declare hard sentences of old ; 
 
 3 " Which we have heard and known : and such 
 as our fathers have told us ; 
 
 4 ''That we should not hide them from the 
 children of the generations to come ; but to shew 
 the honour of the Lord, His mighty and wonder- 
 ful works that He hath done. 
 
 5 'He made a covenant with Jacob, and gave 
 Israel a law : which He commanded our fore- 
 fathers to teach their children ; 
 
 6 That their posterity might know it ; and the 
 children which were yet unborn ; 
 
 7 *To the intent that when they came up ; they 
 might shew their children the same ; 
 
 a Comp. Ps. So. 3, 3. 
 
 *Exocl.i4, 21. Matt. 
 «. 26. 
 
 f 2 Sam. 22. 14. Josh 
 10. II. 2 Sam. 22. 
 
 Et meditabor in omnibus operibus Tuis : et 
 in adinventionibus Tuis exercebor. 
 
 Deus, in sancto via Tua ; quis Deus magnus 
 sicut Deus noster % Tu es Deus Qui facis mira- 
 biha. 
 
 Notam fecisti in populis virtutem Tuam : rede- 
 misti in brachio Tuo populum Tuum, filios Jacob 
 et Joseph. 
 
 Viderunt Te aqua?, Deus, viderunt Te aqua; et 
 timuerunt : et turbat» sunt abyssi. 
 
 JIultitudo sonitus aquarum : vocem dederunt 
 nubes. 
 
 Etenim sagitta; Tuaj transeunt : vox tonitrui 
 Tui in rota. 
 
 Illuxerunt coruscationes Tubs orbi terr» : com- 
 mota est et contremuit terra, 
 "'il'ssl'^''"' '^°"'" i I'l va3x\ via Tua, et semita? Tuw in aquLs 
 I multis : et vestigia Tua non cognoscentur. 
 
 Deduxisti sicut oves populum Tuum : in maim 
 Moysi et Aaron. 
 
 LXXVIII. 
 lUst. As.Tph ; on the 
 rebellion of the Ten 
 Tribes. 
 
 Liturs. 5. H. B. 
 Thursd. Mattins. 
 
 e Isa. 51. 4, 
 / Matt. 13. 35. I 
 
 Cor. 10. It. 
 S Exod. 12. 14. Deut. 
 
 6. 20. 
 h Col. i. 27. 
 
 k Deut. 6. 20. 
 
 PSALMUS LXXVn. 
 
 ATTENDITE, popule Meus, legem Meam : 
 -^^ inclinate aurem vestram in verba oris Mei. 
 
 Aperiam in parabolis os Meum : loquar propo- 
 sitiones ab initio. 
 
 Quanta audivimus et cognovimus ea : et patres 
 nostri narraverunt nobis. 
 
 JMon sunt occultata a filiis eorum : in genera- 
 tione altera. 
 
 Narrantes laudes Domini et virtutes Ejus : et 
 mirabilia Ejus quae fecit. 
 
 Et suscitavit testimonium in Jacob : et legem 
 posuit in Israel. 
 
 Quanta mandavit patribus nostris : nota facere 
 ea filiis suis ; ut cognoscat generatio altera ; 
 
 Filii qui nascentur et exsurgent : et narrabunt 
 filiis suLs. 
 
 Adversity may surround the Church or particular members of 
 it, and Christ's Presence may seem far off, or if He is in tlie 
 sliip yet is He asleep ; faitli, liowever, ■will say, This appear- 
 ance of danger is from " mine own infirmity, Init 1 will 
 remember the years of the right hand of the mo.st Highest." 
 Though we may be in tlie midst of " the waves of this trouble- 
 some world " and He on the shore of His Father's Throne, yet 
 is His way in the sea, and His patli in the great waters ; so 
 that nothing can separate tlie Church from the protection of 
 of His Presence. Though He may seem to be heedless of our 
 danger, yet may ^e rely on His Presence, and be sure that if 
 He is in the ship, though asleep, it is an Ark of safety. 
 
 Very great comfort may therefore be found in this Psalm at 
 all times of tribulation, for in it we memorialize God, and 
 remind ourselves, of His wonders to His Church in old time, 
 and cif His never-failing love towards her for ever. As He 
 led His ancient people like sheep by the hand of Moses and 
 Aaron, so does He Himself as the (iood Shepherd go before 
 His sheep that they may hear His voice, and follow Him to 
 pastures of safety ami peace. 
 
 PSALM LXXVin. 
 
 This didactic hynm sets forth the history of the ancient 
 Israel as in a parable for the instruction of the new Israel of 
 tiod, and for memorializing Him of His mercies to the Church 
 of all ages. As regards the .Tews it has a parallel in the dis- 
 course of St. Stephen before the Coimcil of the Sanhedrin, 
 
 especially in setting forth the persistent disobedience to God 
 by which their history had been marked, and the continual 
 forgiveness with which He had requited their misdeeds. 
 That the parable is spoken with reference to the Christian 
 Church also we may clearly understand from the words with 
 which St. Paul conchnles a short enumerati<in of some of the 
 sins of Israel : " Now all tliese things happened unto them 
 for ensamples, and they are written for our admonition, upon 
 whom the ends of the world are come."' The Psalm, there- 
 fore, comes to the Church as the voice of Christ, saying, 
 " Hearken unto Me, My people, and give ear unto Me, My 
 nation ; for a law shall proceed from Me, and I will make My 
 judgement to rest for a light of the people. Jly righteousness 
 is near ; My salvation is gone forth : and Mine arm shall judge 
 the people ; the isles shall- wait upon Me, and on Mine arm 
 shall they trust. " "All these things spake Jesus unto the 
 multitude in parables ; and without a parable spake He not 
 unto them." 
 
 As it will be impracticable to follow out this typical 
 character of the Psalm in any lengthy detail, a few par- 
 ticulars may be selected for the purpose of illustration from 
 several of its various sections. 
 
 The wliole Psalm olniously symbolizes the passage of the 
 new Israel at all periods of its history from spiritual bondage 
 and the wilderness of this worlil to the promised land of rest 
 
 ' It has been ohsen*iMl, as illustratinR the typical force of tliis P.salm, that 
 though relating to piiHt eventu the Hebrew verbs are in the future.
 
 578 
 
 €-f)t Psalms. 
 
 15th Day. [Ps. 78.] 
 
 8 That they might put their trust in God : and 
 not to forget the works of God, but to keep His 
 commandments ; 
 
 9 "And not to be as their forefathers, a faith- 
 less and stubborn generation : a generation that 
 set not their heart aright, and whose spirit cleaveth 
 not stedfastly unto God ; 
 
 10 *Like as the children of Ephraim : who 
 being harnessed, and carrying bows, turned them- 
 selves back in the day of battle. 
 
 11 'They kept not the covenant of God : and 
 would not walk in Ilis law ; 
 
 12 But forgat what He had done : and the 
 wonderful works that He had shewed for them. 
 
 13 ''i\Iarvellous things did He in the .sight of 
 our forefathers, in the land of Egypt : even in the 
 field of Zoan. 
 
 14 'He divided the sea, and let them go 
 through : He made the waters to stand on an 
 heap. 
 
 15 -Tn the day-time also He led them with a 
 cloud : and all the night through with a light of 
 fire. 
 
 16 -i^He clave the hard rocks in the wilderness : 
 and gave them drink thereof, as it had been out 
 of the great depth. 
 
 17 He brought waters out of the stony rock : 
 so that it gushed out like the rivers. 
 
 ] 8 ^Yet for all this they sinned more against 
 Him : and provoked the most Highest in the 
 wUderness. 
 
 19 'They tempted God in their hearts : and 
 required meat for their lust. 
 
 20 * They spake against God also, saying : 
 Shall God prepare a table in the wilderness ? 
 
 21 He smote the stony rock indeed, that the 
 water gushed out, and the streams flowed withal: 
 ' but can He give bread also, or provide flesh for 
 His people ? 
 
 22 '"When the Lord heard this. He was wroth: 
 so the fire was kindled in Jacob, and there came 
 up heavy displeasure against Israel ; 
 
 23 Because they believed not in God : and 
 put not their trust in His help. 
 
 24 "So He commanded the clouds above : and 
 opened the doors of heaven. 
 
 2.5 He rained down manna also upon them for 
 to eat : and gave them food from heaven. 
 
 26 "So man did eat Angels' food : for He sent 
 them meat enough. 
 
 27 -^He caused the east-wdnd to blow under 
 heaven ; and through His power He brought in 
 the south-west-wind. 
 
 M Deut.2i. i8. 
 
 Acts 
 
 7. 51. 2 Chron. 30. | 
 
 7- 
 
 
 b Hosea lo. 13 
 
 
 c 2 Kings 17. 14 
 
 Isn. 
 
 I. 3. 
 
 
 dSum. 14.22. 
 
 Isa. 
 
 30. 3. 4. 
 
 
 e Exod. 14, 2 
 
 I. I 
 
 Cor. 10. 2. 
 
 
 yExod. 13. 21. 
 
 Isa. 
 
 4.5- 
 
 
 ^Exod. 17. 6. 
 
 Mum. 
 
 20. II, I Cor. 
 
 10.4. 
 
 A Heb. 3. 16. 
 
 
 I Exod. 16. 3. 
 
 
 i Comf. John 
 
 6. "^s. 
 
 60. 
 
 
 / N'um. II. 4, 2 
 
 
 m Num. II. I. 
 
 
 )i Jolin 6. 32. 
 
 
 John 6. 51. 
 
 
 / Num. II. 31. 
 
 
 Ut ponant in Deo spem suam : et non oblivis- 
 cantur operum Dei ; et mandata Ejus exquirant. 
 
 Ne fiant sicut patres eorum : geueratio prava 
 et exasperans. 
 
 Generatio quae non direxit cor suum : et non 
 est creditus cum Deo spiritus ejus. 
 
 Filii Ephrem intendentes et mittentes arcum : 
 conversi sunt in die belU. 
 
 Non custodierunt testamentum Dei : et in lege 
 Ejus noluerunt ambulare. 
 
 Et obliti sunt benefactorum Ejus : et mirabilium 
 ejus qua3 ostendit eis. 
 
 Coram patribus eorum fecit mirabilia in terra 
 yEgypti : in campo Thaneos. 
 
 Interrupit mare et perduxit eos : et statuit 
 aquas quasi in utre. 
 
 Et deduxit eos in nube diei 
 iUuminatione ignis. 
 
 Interrupit petram in eremo 
 velut in abysso miilta. 
 
 et tota nocte in 
 
 et adaquavit eos 
 
 Et eduxit aquam de petra : et deduxit tanquam 
 flumina aquas. 
 
 Et apposuerunt adhuc peccare Ei : in iram con- 
 citaverunt Excelsum in inaquoso. 
 
 Et tentaverunt Deum in cordibus suis : ut 
 peterent escas animabus suis. 
 
 Et male locuti sunt de Deo : dixerunt, Nun- 
 quid poterit Deus parare mensam in deserto ? 
 
 Qui percussit petram, et fluxerunt aquas : et 
 torrentes inundaverunt : 
 
 Nunquid et panem poterit dare : aut parare 
 mensam populo Suo % 
 
 Ideo audivit DoMiNus et distuUt : et ignis 
 accensus est in Jacob, et ira ascendit in Israel. 
 
 Quia non crediderunt in Deo 
 runt in salutari Ejus. 
 
 Et mandavit nubibus desuper : 
 aperuit. 
 
 Et pluit illis manna ad manducandum 
 panem coeli dedit eis. 
 
 Panem angelorum manducavit homo : cibaria 
 misit eis in abundantia. 
 
 Transtulit austrum de coelo : et induxit in vir- 
 tute Sua africum. 
 
 : nee sperave- 
 et januas cceli 
 
 et 
 
 and the heavenly Jerusalem. Hence the significance of the 
 fourteenth verse, relating to the Baptism of the Israelites in 
 the cloud and in the sea at tlie outset of their journey towards 
 the land of promise, and of all those following verses which 
 set forth God's mercy in providmg drink and food for them 
 during the whole period of their wanderings. 8t. Paul's 
 words respecting these circumstances shew that we should 
 mncli undervalue the true teaching of Holy Scripture if we 
 failed to see their typical meaning : and his immediate refer- 
 ence to the "Cup of Blessing "and "the Bread which we 
 lireak '' clearly indicates that this typical meaning looks 
 towards the sacramental life of the Christian Church. While, 
 then, we recount the wonders of old time wlien God divided 
 the sea to let His ancient people pass through, we recount, 
 also, His continual mercy in causing His new Israel to pass 
 through the waters of Baptism that they may be cleansed 
 
 from tlie spiritual defilement of the Egypt out of which He 
 has brought them. 
 
 A prophecy of Isaiah also connects this portion of the 
 history of Israel very distinctly with tlie abiding of the Holy 
 Ghost in the Church. Having spoken of the day when " the 
 Branch of the Lord " sliall be beautiful and glorious, and the 
 remnant of Israel " shall be called holy, even every one that 
 is written among the living in Jernsalein," the prophet goes 
 on to say that the Lord shall then have " waslied away the 
 filtli of the daughter of Zion " and purged tlie l>lood of Jerusa- 
 lem "by the spirit of judgement, and the spirit of burning. 
 And the Lord will create upon every dwelling-place upon 
 mount Zion, and upon her assemblies, a cloud and smoke by 
 day, and the sliining of a flaming fire by niglit : for upon all 
 the glory shall be a defence. And there sliall be a tabernacle 
 for a shadow in the day time from the heat, and for a place
 
 15th Day. [Ps. 78.] 
 
 Cf)C Psalms. 
 
 579 
 
 28 He rained flesh upon them as thick as dust : 
 and feathered fowls like as the sand of the sea. 
 
 29 He let it fall among their tents : even 
 round about their habitation. 
 
 30 So they did eat, and were well filled, for 
 He gave them their own desire : they were not 
 disappointed of their lust. 
 
 31 "But while the meat was yet in their 
 mouths, the heavy wrath of God came upon 
 them, and slew the ■wealthiest of them : yea, and 
 smote down the chosen men that were in Israel. 
 
 32 * But for all this they sinned yet more ; 
 and believed not His wondrous works. 
 
 33 Therefore their days did He consume in 
 vanity : and their years in trouble. 
 
 3-i ' When He slew them, they sought Him : 
 and turned them early, and enquired after God. 
 
 35 ''And they remembered that God was their 
 strength ; and that the high God was their Re- 
 deemer. 
 
 36 Nevertheless, they did but flatter Him 
 with their mouth : and dissembled with Him in 
 their tongue. 
 
 37 For their heart was not whole with Him : 
 neither continued they stedfast in His covenant. 
 
 38 ' But He was so merciful, that He forgave 
 their misdeeds : and destroyed them not. 
 
 39 ^ Yea, m.any a time turned He His wrath 
 away : and would not sufier His whole displeasure 
 to arise. 
 
 40 For He considered that they were but 
 flesh : and that they were even a wind that 
 passeth away, and cometh not again. 
 
 41 Many a time did they provoke Him in the 
 wilderness : and grieved Him in the desert. 
 
 42 '^They turned back and tempted God : 
 and moved the Holy One in Israel.^ 
 
 43 They thought not of His hand : and of the 
 day when He delivered them from the hand of 
 the enemy ; 
 
 44 How He had wrought His miracles in 
 Egypt : and His wonders in the field of Zoan. 
 
 45 '' He turned their waters into blood : so 
 that they might not drink of the rivers. 
 
 46 ' He sent lice among them, and devoured 
 them up : and frogs to destroy them. 
 
 47 '■ He gave their fruit unto the caterpillar : 
 and their labour unto the grasshopper. 
 
 48 'He destroyed their vines with hail-stones : 
 and their mulberry-trees with the frost. 
 
 49 He smote their cattle also with hail-stones : 
 and their flocks with hot thunder-bolts. 
 
 a Num. II. 33. 
 
 c 2 Chron. 30. 9. 
 
 (t Deut. 32. 4, IS, 1 
 
 e E\od. 34. 6. 
 
 /"Num. 14. 26. Exod. 
 14. II. 12; 15.23.24: 
 16. 2, 20, 27, 38 : 17. 
 1-3; 32. 8. Num. 
 
 g Acts 7. 52. 
 
 h Exod. 7. 19, 
 Rev. 16. 4, 6. 
 
 t Hxod. 8. 24, 
 Rev. i6. 13. 14. 
 
 k Exod. 10. 14. Rev 
 9. 3. 
 
 / Exod. 9. 24- Rev. 
 
 Et pluit super eos sicut pulverem carnes : et 
 sicut arenam maris volatilia pennata. 
 
 Et ceciderunt in medio castrorum eorum : circa 
 tabernacula eorum. 
 
 Et manducaverunt, et saturati sunt nimis, et 
 desiderium eorum attulit eis : non sunt fraudati 
 a desiderio suo. 
 
 Adhuc escfe eorum erant in ore ipsorum : et 
 ira Dei a-scendit super eos. 
 
 Et occidit pingues eorum : et electos Israel 
 impedivit. 
 
 In omnibus his peccaverunt adhuc : et non 
 crediderunt in mirabilibus Ejus. 
 
 Et defecerunt in vanitate dies eoram : et anni 
 eorum cum festinatione. 
 
 Cum occideret eos, quaerebant Eum et reverte- 
 bantur : et diluculo veniebant ad Eum. 
 
 Et rememorati sunt quia Deus adjutor est 
 eorum : et Deus excelsus Redemptor eorum est. 
 
 Et dilexerunt Eum in ore suo : et lingua sua 
 mentiti sunt Ei. 
 
 Cor autem eorum non erat rectum cum Eo : 
 nee fideles habiti sunt in testamento Ejus. 
 
 Ipse autem est misericors et propitius fiet pec- 
 catis eorum : et non disperdet eos. 
 
 Et abundavit ut averteret iram Suam : et non 
 accendit omnem iram Suam. 
 
 Et recordatus est quia caro sunt : spiritus 
 vadens et non rediens. 
 
 Quotiens exacerbaverunt Eum in deserto : in 
 iram concitaverunt Eum in inaquoso ? 
 
 Et conversi sunt et tentaverunt Dedm : et 
 Sanctum Israel exacerbaverunt. 
 
 Non sunt recordati manus Ejus : die qua re- 
 demit eos de manu tribulautis. 
 
 Sicut posuit in yEgypto sigua Sua : et pro- 
 digia Sua in campo Thaneos. 
 
 Et convertit in sanguinem flumina eorum : et 
 imbres eorum, ne biberent. 
 
 Jlisit in eos cynomyiam, et comedit eos : et 
 ranam, et disperdidit eos. 
 
 Et dedit ajrugini fructus eorum : et labores 
 eorum locusta;. 
 
 Et occidit in grandine vineas eorum : et moros 
 eorum in pruina. 
 
 Et tradidit grandini jumenta eorum : et pos- 
 ses.sionom eorum igui. 
 
 of refuge, and for a covert from storm and from rain." [Isa. 
 iv. 2-0.] Thus the cloudy pillar of tlie Psalm clearly typifies 
 that cloud by which the house was filled where the Apostles 
 were a9seml)led, and wliicli first signified to the Church the 
 coming of the Holy Ghost to abide with it for ever. 
 
 Led by the same inspired teaching, we know tliat tlie rock 
 which God " clave ' in the wilderaess is a type of Christ the 
 " Rook of ages ; " and in the continual provision of water from 
 that fountain we thus see a type of that evcr-flo\\ing Fountain 
 which has been opened for us in tlie grace of our Lord, the 
 " living water" of wliich men drink here as a foretaste of the 
 water of life provided for tlieni in tlic glorified (.'ity of (iod. 
 
 We have still higher authority, if it were possible, that of 
 
 ^ It lins been pointed out by a modem critic that the latter'rart of verse 
 42 is literiilly they " crossed tlie Holy One of Israel." n sliikinK i.rophecy 
 of till' manner in which "the Jews filled up the measure of their guilt by 
 tempting Oral manifest in the flesh amongst them, ami by 'crossing' the 
 Holy One of Israel." (Thrupp on the Psalrns* ii. 2i>, note. J 
 
 Christ's own words in the sixth chapter of St. John's Gospel, 
 for taking the manna of the wilderness as a significant type 
 of the " Living Bread " of the Cliurch. This has been already 
 referred to in tlie Introduction to the Liturgy (p. 360], but a 
 word may be added as to the significance of the twentieth and 
 twenty-first verses. The half belief here indicated is one 
 which has been illustrated in all ages of the Church. It was 
 that which laid the foundation of heresies in the e,-irly Church, 
 and that which has hindered the full reception of sacramental 
 doctrine in later times. Up to a certain point doctrines 
 respecting Christ and the Sacraments are received with com- 
 parative facility ; but there is a point when these become "a 
 hard saying," and many tuni back from following after our 
 Lord into the fulness of mystery : " He smote the stony rock 
 indeed, that the water gushed" out, and the streams flowed 
 withal : " He came as a Man beyond all men, He gave man- 
 kind the Sacrament of a New Birth in Holy Baptism, " But 
 can He give bread also, or provide flesh for His people ? " did
 
 58o 
 
 Cbe Psalms. 
 
 15th Day. [Ps. 78.] 
 
 50 He cast upon them the furiousness of His 
 wrath, anger, displeasure, and trouble : and sent 
 evil angels among them. 
 
 51 "He made a way to His indignation, and 
 spared not their soul from death : but gave their 
 life over to the pestilence ; 
 
 52 * And smote all the first-born in Egypt : the 
 most principal and mightiest in the dwellings of 
 Ham. 
 
 53 ' But as for His own people. He led them 
 forth like sheep : and carried them in the wilder- 
 ness like a flock. 
 
 54 ''He brought them out safely, that they 
 should not fear : and overwhelmed their enemies 
 with the sea. 
 
 55 ' And brought them within the borders of 
 His sanctuary : even to His mountain which He 
 purchased with His right hand. 
 
 56 ^He cast out the heathen also before them : 
 caused their land to be divided among them for 
 an heritage, and made the tribes of Israel to 
 dwell in their tents. 
 
 57 So they tempted and displeased the most 
 high God : and kept not His testimonies ; 
 
 58 '^But turned their backs, and fell away like 
 their forefathers : starting aside like a broken 
 bow. 
 
 59 ''For they grieved Him with their hill- 
 altars : and provoked Him to disjileasure with 
 their images. 
 
 60 'When God heard this. He was wroth : 
 and took sore displeasure at Israel. 
 
 61 *So that He forsook the tabernacle in Silo : 
 even the tent that He had pitched among men. 
 
 62 ' He delivered their power into captivity : 
 and their beauty into the enemy's hands. 
 
 63 '"He gave His people over also unto the 
 sword : and was wroth with His inheritance. 
 
 61 The fire consumed their young men : and 
 their maidens were not given to marriage. 
 
 65 "Their priests were slain with the sword : 
 and there were no widows to make lamentation. 
 
 66 So the Lord awaked as one out of sleep : 
 and like a giant refreshed with mne. 
 
 67 " He smote His enemies in the hinder parts : 
 and put them to a perpetual shame. 
 
 68 ■'' He refused the tabernacle of Joseph : and 
 chose not the tribe of Ephraim ; 
 
 69 'But chose the tribe of Judah : even the 
 hill of Sion which He loved. 
 
 70 ''And there He built His temple on high : 
 and laid the foundation of it like the ground 
 which He hath made continually. 
 
 (I Exod. 9. 8. 
 
 b Exod. 12. 27-30. 
 
 c Exod. 12. 37. 
 
 rfExod, 14. 27. 
 
 e Deut. 9. I. 
 
 /Deut. 31. 3. Josh. 
 II, 23 ; 14. 5. Comp, 
 p. 557. note. 
 
 g Hosea 7. 16. 
 
 h Judg. 2. II. 13. 
 
 !'2 Kings 17. 18. 
 i 1 Sam. 1.3; 3. I. 
 
 / Judg. 2, 14.23. 
 Sara. 4. 17. 
 
 }i I 5.1111. 4. II, 19, 
 
 I Sam. 5. 6-12. 
 
 / I Sam. 6. 12: 7. I. 
 Isa. II. 13. 
 
 ^ I Chion. 16. I ; 6. 
 31. 2 Chion. I. 4. 
 
 Misit in eos iram indignationis Sua3 : indigna- 
 tionem et iram, et tribulationem ; immissiones 
 per angelos malos. 
 
 Viam fecit semitoe irse Suaj, et non pepercit a 
 morte auimarum eorum : et jumenta eorum in 
 morte conclusit. 
 
 Et percussit omne primogenitum in terra 
 iEgypti : primitias omnis laboris eorum in taber- 
 naculis Cham. 
 
 Et abstulit sicut oves populum Suum : et per- 
 duxit eos tanquam gregem in deserto. 
 
 Et eduxit eos in spe, et non timuerunt : et ini- 
 micos eorum operuit mare. 
 
 Et induxit eos in montem sanctificationis Suae : 
 montem, quem acquisivit dextera Ejus. 
 
 Et ejecit a facie eorum gentes : et sorte divisit 
 eis terram in funiculo distributionis. 
 
 Et habitaro fecit in tabernaculis eorum : tribus 
 Israel. 
 
 Et tentaverunt et exacerbaverunt Deum excel- 
 sum : et testimonia Ejus non custodierunt. 
 
 Et averterunt se, et non servaverunt pactum : 
 quemadmodum patres eorum, conversi sunt in 
 arcum pravum. 
 
 In iram concitaverunt Eum in collibus suis : et 
 in sculptilibus suis ad »mulationem Eum provo- 
 caverunt. 
 
 Audivit Deus et sprevit : et ad nihilum redegit 
 valde Israel. 
 
 Et repulit tabernaculum Silo : tabernaculum 
 Suum ubi habitavit in hominibus. 
 
 Et tradidit in captivitatem virtutem eorum : et 
 pulchritudinem eorum in manus inimici. 
 
 Et conclusit in gladio populum Suum : et 
 hrereditatem Suam sprevit. 
 
 Juvenes eorum comedit ignis : et virgines 
 eorum non sunt lamentatre. 
 
 Sacerdotes eorum in gladio ceciderunt : et 
 viduaj eorum non plorabantur. 
 
 Et excitatus est tanquam dormiens Dominus : 
 tanquam potens crapulatus a vino. 
 
 Et percussit inimicos Sues in posteriora : 
 opprobrium sempiternum dedit illis. 
 
 Et repulit tabernaculum Joseph : et tribum 
 Ephraim non elegit : 
 
 Sed elegit tribum Juda : montem Sion quem 
 dilexit. 
 
 Et ffidificavit sicut unicornium sanctificium 
 Suum : in terra quam fundavit in sa;cula. 
 
 He come simply anil truly as God Incarnate ? does He 
 give the Living Bread from Heaven, His o^vn Flesh, the 
 Life of the Baptized, — in the Sacrament of the Holy Com- 
 munion ? 
 
 It may be observed in conclusion [1] that a comparison of 
 the plagues of Egypt which are here enumerated with certain 
 passages in the Book of the Revelation will shew that the 
 Egypt of the Israelites represents typically the Antichrist of 
 the Church : and [2] that as the Lord refused the tabernacle 
 of Joseph and chose not the tribe of Ephraim, so He suffered 
 some of the most flourishing Churches to ha\-e tlieir candle- 
 stick removed out of its place in the early days of Christianity. 
 The latter warning is for every age of the Cliurch : " Let us 
 therefore fear, lest, a promise being left us of entering into 
 His rest, any of you should seem to come short of it." [Heb. 
 iv. 1.] 
 
 PSALM LXXIX. 
 
 The ancient appropriation of this as a proper Psalm for All 
 Saints' Uay points out its constant function as a conmiemora- 
 tion of the martyrs of the Church. It is also to be taken as a 
 prophecy of those future martyrdoms which our Lord and His 
 Apostle .St. John have predicted as characterizing the last 
 gi-eat war of Antichrist against the Kingdom of the Cross : 
 for again is heard the cry of the souls under the altar, "How 
 long, Lord, holy and true, dost Thou not judge and avenge 
 our blood on them that dwell on the earth?" a fit Antiphon 
 to tliis Psalm. 
 
 The words of the Psalm had, doubtless, a very literal 
 application to the condition of the Jewish nation at such 
 lieriods of its history as the Babylonish Captivity, and the 
 desolation that fell upon its religion in the time of Antiochus 
 
 I
 
 16th Day. [Ps. 79.] 
 
 Cbc IPsalms. 
 
 581 
 
 71 "He chose David also His servant : and 
 took him away from the sheep-folds. 
 
 72 *As he was following the ewes great with 
 young ones He took him : that he might feed 
 Jacob His people, and Israel His inheritance. 
 
 73 'So he fed them with a faithful and true 
 heart : and ruled them prudently with aU his 
 power. 
 
 Day 16. MORNING Praykr. 
 THE LXXIX. PSALM. 
 Deus, venenmt. 
 
 OGOD, the heathen are come into Thine in- 
 heritance : Thy holy temple have they 
 defiled, and made Jerusalem an heap of stones. 
 
 2 The dead bodies of Thy servants have they 
 given to be meat unto the fowls of the air : and 
 the flesh of Thy saints unto the beasts of the 
 land. 
 
 3 Their blood have they shed like water on 
 every side of Jerusalem ; and there was no man 
 to bury them. 
 
 4 We are become an open shame to our 
 enemies : a very scorn and derision unto them 
 that are round about us. 
 
 5 Lord, how long wilt Thou be angry : shall 
 Thy jealousy burn like fire for ever? 
 
 6 Pour out Thine indignation upon the heathen 
 that have not known Thee : and upon the king- 
 doms that have not called upon Thy Name. 
 
 7 For they have devoured Jacob : and laid 
 waste his dwelling-place. 
 
 8 O remember not our old sins, but have mercy 
 upon us, and that soon ; for we are come to great 
 misery. 
 
 9 Help us, O God of our salvation, for the 
 glory of Thy Name : deliver us, and be merci- 
 ful unto our sins, for Thy Name's sake. 
 
 10 Wherefore do the heathen say 
 now their God 1 
 
 Where is 
 
 11 O let the vengeance of Thy servants' blood 
 that is shed : be openly shewed upon the heathen 
 in our sight. 
 
 12 O let the sorrowful sighing of the prisoners 
 come before Thee : according to the greatness of 
 Thy power, preserve Thou those that are appointed 
 to die. 
 
 13 And for the blasphemy wherewith our 
 neighbours have blasphemed Thee : reward Thou 
 them, O Lord, seven-fold into their bosom. 
 
 (T I Sam. 16. II, 
 
 * 2 Sam. 5. 2. 
 
 c John 10. II. Isa. 
 40. 11. 
 
 LXXIX. 
 
 His/. A^aph ; on 
 Shishak*5 invasion. 
 (2 Chron, 12. 2-9.) 
 
 Lilurj,'^. S. g. fe. 
 Thursd. Alattins. 
 AU Saints, 2n(I 
 Noct. Name of 
 Jesus, Many Mar- 
 tyrs, 3rd Noct. 
 
 Et elegit David servum Suum, et sustulit eum 
 de gregibus ovium : de post foetantes accepit 
 eum, 
 
 Pascere Jacob servum Suum ; et Israel haere- 
 ditatem Suam : 
 
 Et pavit eos in innocentia cordis sui : et in 
 intellectibus manuuni suarum deduxit eos. 
 
 PSALMUS LXXVIII, 
 
 DEUS, venerunt geutes in hfereditatem Tuam : 
 polluerunt templum sanctum Tuum; posue- 
 runt Hierusalem in pomorum custodiam. 
 
 Posuerunt morticiua servorum Tuorum escas 
 volatilibus cceli : carnes sanctorum Tuorum 
 bestiis terrse. 
 
 Eifuderunt sanguinem eorum tanquam aquam 
 in circuitu Hierusalem ; et non erat qui sepeHret. 
 
 Facti sumus opprobrium vicinis nostris : sub- 
 sannatio et illusio his qui in circuitu nostro sunt. 
 
 Usquequo, Domine, irasceris in finem : accen- 
 detur velut ignis zelus Tuus ? 
 
 Etfunde iram Tuam in gentes quas Te non 
 noverunt : et in regna qua; Nomen Tuum non 
 invocaverunt : 
 
 Quia comederunt Jacob : et locum ejus desola- 
 verunt. 
 
 Ne memineris iniquitatum nostraruni antiqua- 
 rum : cito anticipent nos misericordiee Tuae, quia 
 pauperes facti sumus nimis. 
 
 Adjuva nos, Detjs salutaris noster, et propter 
 gloriam Nominis Tui, Domine, libera nos ; et 
 propitius esto peccatis nostris, propter Nomen 
 Tuum : 
 
 Ne forte dicant in gentibus, Ubi est Deus 
 eorum 1 et innotescat in natiouibus coram oculis 
 nostris, 
 
 Ultio sanguinis servorum Tuorum, qui cff'usus 
 est : introeat in couspectu Tuo gemitus cympedi- 
 torum. 
 
 Secundum inagnitudinem brachii Tui : jjosside 
 filios mortiticatorum. 
 
 Et redde vicinis nostris septupluni in sinu 
 eorum : improperium ipsorum, quod cxprobrave- 
 runt Tibi, Domine. 
 
 Kpilihanes, .Jeremiah had predicted, "The carcases of this 
 people sliall be meat for the fowls of the heaven and for the 
 
 beasts of the earth ; and none shall fray them away 
 
 Both the great and tlu; small .shall die in this land : and they 
 shall not l:te bniied, neither sliall men lament for them :" and 
 no doubt his prophecy was exactly fultilli:d. We know also, 
 from tlie Books of the M.accabees, how nmcli the persecution 
 which fell upon .ludica in their days was like the persecution 
 of Christianity three and foiu' centui-ies later. But however 
 literally the words of the I'salm may express the sad condition 
 of .JutUea at such periods, their meaning is not exhausted by 
 such an application, and there are clearly features of martyr- 
 dom pourtrayed to which the sutTeriiig Jews, as a body, could 
 not lay claim. 
 
 We are ratlier to look for tlio true Christian meaning of 
 this Psalm iu the Church of the first three centuries, and of 
 
 that period of which our Lord prophesied when He spoke of 
 the abomination of desolation standing in the holy place [Matt. 
 xxiv. 1,5], and respecting the tioubles of which time He adds, 
 " And except those days should be shortened, there should no 
 flesh be saved, but for the elect's sake those days shall lie 
 shortened," Of this desolation of the Church by Antichrist 
 St. Paul also speaks, clearly intimating at tlie same time that 
 its peculiar anil dreadful character cannot be fully compre- 
 hended until it is " revealed " by its actual occurrence, "That 
 day shall not come, " says he, "except there come a falling 
 away first, and that man of sin be revealed, the son of per- 
 ditiiin : who opposeth and exalteth himself above all that is 
 called (!od, or that is worshipperl, so that he, as (iod, sitteth 
 in the temple of (!od, showing himself that he is God." [2 
 Tliess, ii. .'?, 4,] To the reign of this Enemy of (iod the Book 
 of the Kevelation applies almost exactly the opening verses of
 
 582 
 
 Cf)e Psalms. 
 
 16th Day. [Ps. 80.] 
 
 14 So we that are Thy people and sheep of 
 Thy pasture shall give Thee thanks for ever : and 
 will alway be shewing forth Thy praise from 
 generation to generation. 
 
 THE LXXX. PSALM. 
 Qui regis IsraeL 
 
 HEAR, O Thou Shepherd of Israel, Thou 
 that leadest Joseph like a sheep : shew 
 Thy self also, Thou that sittest upon the Cheru- 
 bims. 
 
 2 Before Ephraim, Benjamin, and Manasses : 
 stir up Thy strength, and come, and help us. 
 
 3 Turn us again, God : shew the light of 
 Thy countenance, and we shall be whole. 
 
 4 O Lord God of hosts : how long wilt Thou 
 be angry with Thy people that prayeth ? 
 
 5 Thou feeJest them with the bread of tears : 
 and givest them plenteousness of tears to drink. 
 
 6 Thou hast made us a very strife unto our 
 neighbours : and our enemies laugh us to scorn. 
 
 7 Turn us again, Thou God of hosts : shew 
 the light of Thy countenance, and we shall be 
 whole. 
 
 8 Thou hast brought a vine out of Egypt : 
 Thou hast cast out the heathen, and planted it. 
 
 9 Thou madest room for it : and when it had 
 taken root it filled the land. 
 
 10 The hills were covered with the shadow of 
 it : and the boughs thereof were like the goodly 
 cedar-trees. 
 
 11 She stretched out her branches unto the 
 sea ; and her boughs unto the river. 
 
 12 Why hast Thou then broken down her 
 hedge : that all they that go by pluck off her 
 grapes ? 
 
 13 The wild boar out of the wood doth root it 
 up : and the wild beasts of the field devour it. 
 
 14 Turn Thee again, Thou God of hosts, look 
 down from heaven : behold, and visit this vine ; 
 
 15 And the place of the vineyard that Thy 
 right hand hath planted ; and the branch that 
 Thou madest so strong for Thy self. 
 
 LXXX. 
 
 Hist. Asaph; on 
 Pekah and Rezin's 
 invasion. [aChron. 
 =8, 5,J 
 
 Liluri;. &■ 1. 1§. 
 Thursd. Mattins. 
 
 Nos autem populus Tuus et oves pascuse Tuss : 
 confitebiniur Tibi in saeculum. 
 
 In generationem et generationem : annuntia- 
 bimus laudem Tuam. 
 
 PSALMUS LXXIX. 
 
 QUI regis Israel, intende : Qui deducis velut 
 ovem Joseph. 
 
 Qui sedes super Cherubin : manifestare coram 
 Ephraim, Benjamin, et Manasse. 
 
 Excita potentiam Tuam, et veni : ut salvos 
 facias nos. 
 
 Deus converte nos : et ostende faciem Tuam, 
 et salvi erimus. 
 
 DoMiNE Deus virtutum : quousque irasceris 
 super orationem servi Tui ] 
 
 Cibabis nos pane lachrymarum : et potum 
 dabis nobis in lachrymis in mensura ] 
 
 Posuisti nos in contradictionem vicinis nostris : 
 et inimici nostri subsannaverunt nos. 
 
 Deus virtutum, converte nos : et ostende faciem 
 Tuam, et salvi erimus. 
 
 Yineam de Ji^gyisto transtulisti : ejecisti gentes, 
 et plantasti eam. 
 
 Dux itineris fuisti in conspectu ejus : et plan- 
 tasti radices ejus, et implevit terram. 
 
 Operuit montes umbra ejus : et arbusta ejus 
 cedros Dei. 
 
 Extendit palmites suos usque ad mare : et 
 usque ad flmnen propagines ejus. 
 
 IJt quid destruxisti maceriam ejus : et vinde- 
 miant eam omnes, qui pragtergrediuntur viam ] 
 
 Exterminavit eam aper de silva : et singularis 
 ferus depastus est eam. 
 
 Deus virtutum, convertere : respice de ccelo, 
 et vide, et visita vineam istam. 
 
 Et perfice eam quam plantavit dextera Tua : 
 et super filium hominis quem coufirmasti Tibi. 
 
 this Psalm: "And when they shall have finished their testi- 
 mony, the beast that asceudeth out of the bottomless pit shall 
 make war against them, and shall overcome them, and kill 
 them. And their dead bodies shall lie in the street of the 
 gi-eat city, which spiritually is called Sodom, and Egypt, 
 where also our Lord was crucilied." As the Revelation was 
 written long after the destruction of Jerusalem, it is clearly 
 to some future period that these words refer. And to such 
 period, also, does this Psalm refer whose mystical meaning 
 may often receive a partial fulfibnent, but a complete one only 
 in the last great and ten-ible daj-s. 
 
 PSALM LXXX. 
 
 This is a hymn of pr.ayer to the Good Shepherd of the new 
 Israel : to Him Who knows His sheep by name, and AVho 
 leadeth them in tlie wilderness of this world like a flock even 
 while He sits enthroned in the world on high surrounded by 
 His unfallen flock, tlie hosts of Heaven. The first verse 
 catches up the strain of the preceding Psalm, "We that are 
 Thy people, and the sheep of Thy pasture;" but the more 
 characteristic figure of the Psalm is that of the Vine, which 
 our Loril subsequently adopted in the interpretative form : "I 
 am the Vine, ye are the branches." Hence also the mournful 
 reference to God's ancient favour towards His people becomes 
 a prayer against that falling away altogether from the True 
 Vine of which our Lord said, " If a man abide not in Me, he 
 is cast forth as a branch, ajid is withered ; and men gather 
 
 them, and cast them into the fire, and they are burned." 
 [Jolin XV. G.] 
 
 This parable of the Vine illustrates the wonderful con- 
 sistency of Holy Scripture in general, and of prophecy in 
 particular. The vineyard was an ancient figure in prophecy 
 as regarded the Israelites and their kingdom : and though, 
 humanly speaking, it might have become so because of the 
 local importance of the Vine and the familiarity of it in all its 
 aspects to the people, yet there is evidently a Divine spiritual 
 meaning underlying all that is said about it. Noah planted 
 a vineyard immediately on leaving the Ark, probably on the 
 south-east slopes of Lebanon : Melchizedek, king of Salem 
 nearly five hundred years before the descendants of Abraham 
 were "brought out of Egj'pt," brought to the Patriarch a 
 symbolical offering of the fruit of the Com of wheat, and the 
 juice of the True Vine ; .Jacob, in his blessing, declared of 
 Judah, " The sceptre shall not depart from Judah, nor a law- 
 giver from between his feet, until Shiloh come ; and unto 
 him shall the gathering of the people be. Binding his foal 
 unto the Vine, and his ass's colt unto the choice Vine, he 
 washed his garments in wine, and his clothes in the blood of 
 grapes ; his eyes shall be red with wine, and his teeth white 
 with milk." [Gen. xlix. 10, 12. Comp. Isa. Ixiii. 1-3] 
 Passing over other illustrations furnished by the early his- 
 tory of Israel [e.g. Deut. viii. S ; Num. xx. 5, xiii. 1 ; Deut. 
 vi. 11 ; Cant. viii. 11 ; Isa. vii. 1, 2.3], we come to the Vine 
 and Vineyard of this Psalm, of Isaiah v. 1-7, and of our 
 Blessed Lord's parables, all which bear a consistent interpreta-
 
 16th Day. [Ps. 81.] 
 
 Cf)e Psalms. 
 
 583 
 
 16 It is burnt with fire, and cut down : and 
 
 they shall perish at the rebuke of Thy counten- 
 ance. 
 
 17 Let Thy hand be upon the man of Thy 
 right hand : and upon the son of man, whom 
 Thou madest so strong for Thine own self. 
 
 18 And so will not we go back from Thee : 
 let us live, and we shall call upon Thy Name. 
 
 19 Turn us again, Lord God of hosts : 
 shew the light of Thy countenance, and we shall 
 be whole. 
 
 THE LXXXI. PSALM. 
 Exsultate Deo. 
 
 SING we merrily unto God our strength : make 
 a cheerful noise unto the God of Jacob. 
 
 2 Take the psalm, bring hither the tabret ; the 
 merry harp with the lute. 
 
 3 Blow up the trumpet in the new-moou : even 
 in the time appointed, and upon our solemn feast- 
 day. 
 
 4 For this was made a statute for Israel : and 
 a law of the Goo of Jacob. 
 
 5 This He ordained in Joseph for a testimony : 
 when he came out of the land of Egypt, and had 
 heard a strange language. 
 
 6 I eased his shoulder from the burden : and 
 his hands were delivered from making the "pots. 
 
 7 Thou calledst upon Jle in troubles, and I 
 delivered thee : and heard thee what time as the 
 storm fell upon thee. 
 
 8 'I proved thee also : at the waters of strife. 
 
 9 Hear, O My jieople, and I will assure thee, 
 O Israel : if thou wilt hearken unto Me, 
 
 10 There shall no strange god be in thee : 
 neither shalt thou worship any other god. 
 
 1 1 I am the Loed thy God, Who brought thee 
 out of the land of Egyi)t : open thy mouth wide, 
 and I shall fill it. 
 
 12 But My people would not hear My voice : 
 and Israel would not obey Jle. 
 
 13 So I gave them up unto their o^^^l hearts' 
 lusts : and let them follow their own imaginations. 
 
 Incensa igni et suffossa 
 Tui peribunt. 
 
 ab increpatione vultus 
 
 LXXXI. 
 
 Hist. Asaph ; for the 
 Feast of Trumpets. 
 [Lev. 25. 24.1 
 
 LU„r^. &. g. fi. 
 Friday Mattlm. AU 
 Saints, Corp. Chr., 
 3rd Noct. 
 
 a Or, " from " carry- 
 ing " the basket " 
 of clay for brick- 
 making. 
 
 * Exod. 17. 7. 
 
 Fiat manus Tua super virum dexterte Tuoe : et 
 super filium hominis quern confirmasti Tibi. 
 
 Et non discedimus a Te; vivificabis nos : et 
 Nomen Tuum invocabimus. 
 
 DoMiNE De0s virtutum, converte nos : et 
 ostende faciem Tuam, et salvi erimus. 
 
 PSALMUS LXXX. 
 
 EXSULTATE Deo adjutori nostro : jubilate 
 Deo Jacob. 
 Sumite psalmum, et date tympanum : psalterium 
 jucundum cum cithara. 
 
 Buccinate in neomeuia tuba ; in insigni die 
 solennitatis vestrs ; 
 
 Quia prseceptum in Israel est : et judicium 
 Deo Jacob. 
 
 Testimonium in Joseph posuit iUud, cum exiret 
 de terra ^gypti : linguam quam non noverat 
 audivit. 
 
 Divertit ab oneribus dorsum ejus : manus ejus 
 in cophino servierunt. 
 
 In tribulatione invocasti Me, et liberavi te : 
 exaudivi te in abscondito tempestatis ; probavi 
 te apud aquam contradictionis. 
 
 Audi populus Mens et contestabor te : 
 si audieris Me, non erit in te deus recens, 
 adorabis deum alienum. 
 
 Israel 
 neque 
 
 Ego enim sum Dominus Detjs tuus, Qui eduxi 
 te de terra .^gypti : dilata os tuum et implebo 
 illud. 
 
 Et non audivit populus Mens vocem Meam : 
 et Israel non intendit Mihi. 
 
 Et dimisi cos secundum desideria cordis eorum : 
 ibunt in adinventionibus suis. 
 
 tion as applicable to the ancient Church of God among the 
 children of Israel, and to the mystical Body of the True Vine. 
 
 The wail of this Psalm carries back the mind to the prophecy 
 of Moses, and to that of our Lord. The one had declared, 
 among the tlireatenings with which he almost closed his 
 work, "Thou shalt plant a vineyard, and shalt not gather 
 the grapes thereof .... the fruit of thy land and all thy 
 labours shall a nation which thou kuowest not eat up " [Dent, 
 xxviii. 30, S.S]': and among tlic last words of our Lord were 
 those, tlie meaning of whicli was so well understood by the 
 .Jews, "He shall come and destroy these husbandmen, and 
 give the vineyard to others. " [Luke xx. IC] 
 
 Thus the stream of prophecy is always found to be flowing 
 in the same direction, leading us to the conclusion that as 
 (iod's Providence brought out of Egypt the Vine of the .Jewish 
 Church and planted it in the Jlount of God, to take deep root 
 and fdl the land from the Mediterranean to the Jordan, and to 
 be His own Vineyard, so did He "break down her hedge " 
 and "give the vineyard to others," because of tlie fruitless- 
 ness of the Vine thi-ough tlie wickedness of the husbandmen. 
 The same prophecy teaches us that the Vineyard of tlie Lord 
 is now planted in "a very fi-uitful field " and has taken deep 
 root throughout the worlil, but that times of aiiostacy will 
 yet come wlien the faithful part of Christ's Church will have 
 to take up the wcinks of this Ps.alm as the faithful ,Iews 
 wailed out their sorrow before God during tlie Babylonish 
 Captivity, In prospect of that time, and at all periods when 
 afflictions befall the Church of Christ, the remembrance of 
 
 our Lord's words, "I am the Vine, ye are the branches," may 
 give comfort such as the Jews could not possess, teaching that 
 the Church is so associated with tlie Lord Himself that 
 nothing can finally overthrow it. And while she cries, "Turn 
 us again, () Lord God of hosts," she can also say, "Let Thy 
 hand be upon the Man of Tliy right hand : and upon the Son 
 of Man Whom Thou madest so strong for Thine own self," 
 The sacramental Life of tlie Vine can never be destroyed, 
 because it is the Life of Christ our God, 
 
 PSALM LXXXI. 
 As the previous mournful hymn of the Church represents 
 Christ's mystical Body under the figure of a Vine, it seems to 
 be with some mystical reason that this Psalm of tlie Church's 
 triumph is entitled "upon Gittith," i.e. as the Scptuagint 
 translates it, "upon the winepress," For so, when the 
 question is asked, "Who is tliis that eometh from Edom, 
 with dyed garments from Bozrah ? this that is glorious in His 
 apparel, travelling in the greatness of His strengtii ? , . . . 
 Wherefore art Thou red in Thine apparel, and Thy gai-ments 
 like him that treadeth in the wine-v.at?" tlie trium]ihant Mes- 
 siah answers, "I have trodden the winepress alone.'' So also 
 the same Lord, speaking by Isaiah, speaks of the winepress 
 which He has made in His vineyard [Isa. v. 2] ; in the parable 
 which He sjioke to the .Jews He ■•Uso uses the same (igiirc [Matt, 
 xxi. .S;!]; and in the last triuni])li of Christaud His Church there 
 is "a winepress without tlie City, .and blood came out of the 
 winepress. [Kev. xiv. 20,] Thus it seems that the title of
 
 584 
 
 €-t)t Psalms. 
 
 letli Day. [Ps. 82, 83.] 
 
 14 that My people would have hearkened 
 uuto ^le : for if Israel had walked in My ways, 
 
 15 1 should soon have put down their enemies : 
 and turned My hand against their adversaries. 
 
 16 The haters of the Lord should have been 
 found liars : but their time .should have endured 
 for ever. 
 
 17 "He .should have fed them also with the 
 finest wheat-flour : and witli honey out of the 
 stony rock should I have satisfied thee. 
 
 Day 16 EVENING PRAYER 
 THE LXXXII. PSALM. 
 Deus stetit. 
 
 GOD standeth in the congregation of princes : 
 He is a Judge among gods. 
 
 2 How long will ye give wrong judgement ; 
 and accept the persons of the ungodly ? 
 
 3 Defend the poor and fatherless : see that 
 such as are in need and necessity have right. 
 
 4 Deliver the out-cast and poor : save them 
 from the hand of the ungodly. 
 
 5 They will not be learned nor understand, 
 but walk on stiU in darkne.ss : all the foundations 
 of the earth are out of course. 
 
 6 I have said, Ye are gods : and ye are all the 
 children of the most Highest. 
 
 7 But ye shall die like men : and fall Kke one 
 of the princes. 
 
 8 Arise, O God, and judge Thou the earth : 
 for Thou shalt take all heathen to Thine inherit- 
 ance. 
 
 THE LXXXIII. PSALM. 
 Deus, quis similis ? 
 
 HOLD not Thy tongue, O God, keep not 
 .still silence : refrain not Thy self, O God. 
 
 2 For lo. Thine enemies make a murmuring : 
 and they that hate Thee have lift up their head. 
 
 3 They have imagined craftily against Thy 
 people : and taken counsel against Thy secret 
 
 .1 Ueut. 32. 13, 14. 
 
 L,x.\X]r. 
 
 Nist. Asapli. Occa- 
 sion unknown. 
 
 L,t„r-g: &. TS. Si. 
 Friday Maltins. 
 
 LXXXIII. 
 
 //isf. Asapli ; on llie 
 invasion of Judah 
 in Jehoshaphat's 
 rei^. (a Chron. 
 
 Uluf^, S. 1§- '^. 
 Friday Maltins. 
 
 Si populus Mens audisset Me : Israel si in viis 
 Meis ambulasset : 
 
 Pro nihilo forsitan inimicos eorum humiliassem : 
 et super tribulantes eos misissem manum Meam. 
 
 Inimici Domini mentiti sunt ei : et erit tem- 
 pus eorum in sajcula. 
 
 Et cibavit eos ex adipe frumenti : et de petra 
 melle saturavit eos. 
 
 PSALMUS LXXXL 
 
 DEUS stetit in synagoga deorum : in medio 
 autem deos dijudicat. 
 
 LTsquequo judicatis iniquitatem : et facies pec- 
 catorum sumitis % 
 
 Judicata egeno et pupiUo : humilem et pauperem 
 justificate. 
 
 Eripite pauperem : et egenum de manu pecca- 
 toris liberate. 
 
 Nescierunt, neque intellexerunt ; in tenebris 
 ambulant : movebuntur omnia fundamenta terras. 
 
 Ego dixi, Dii estis : et filii ExceLsi omnes. 
 
 Vos autem sicnt homines moriemini : et sicut 
 unus de principibus cadetis. 
 
 Surge, Deu.s, judica terram : quoniam Tu 
 hsereditabis in omnibus gentibus. 
 
 PSALMUS LXXXIL 
 
 DEUS, quis similis erit Tibi % ne taceas, neque 
 compescaris, Deus : 
 Quoniam ecce inimici Tui sonuerunt : et qui 
 oderunt Te extulerunt Ciqjut. 
 
 Super populum Tuum malignaverunt consi- 
 lium : et cogitaverunt adversus sanctos Tuos. 
 
 this Psalm as well as its substance indicates it to be a hymu 
 of victory for the Church when the clays of her warfare ai'e 
 accomplished, and her sorrow is at au eud. 
 
 Thus at the new "beginning of months," the "solemn 
 feast-day " when the "trumpet shall sound and the dead sliall 
 be raised," the song of joy is heard, "Sing we merrily unto 
 God our strength," " Alleluia, for the Lord God C)ninipotent 
 reigneth." It is the song of the Church's deliverance from 
 Egypt, and of her deliverance from "the burden" of sin, and 
 the death which comes from sin.' 
 
 In that day it will be plainly seen by all that the triumph 
 of the people of God is the result of His mercy in Christ, ami 
 not of their own worthiness : that though the prayer has been 
 going up continually, "Thy Kingilom come," yet the coming 
 of that Kingdom lias been liindered by the suis of Israel : 
 that the words of this Psalm are literally true, "If Israel 
 liad walked in My ways, I should soon have put down their 
 enemies : " and that even in her highest triumph " no "man in 
 Heaven, nor in earth, neither under the earth, will be able to 
 open the Book, "or be found worthy to stand in hisown righteous- 
 ness. The final interpretation of " Sing we merrily unto God 
 our strength," will therefore be, " Worthy is the Lamb that 
 was slain to recei\-e power, and riclies, and wisdom, and 
 strength, and honour, and glory, and blessing." [Rev. v. 12.] 
 
 ^ It is not altogether without interest that the word translated " pots" 
 (literally "baskets") is rendered by a word identical with our English 
 " coffins," both in the LXX and the Vulgate. The practice of urn-burial 
 is well kuoi™. 
 
 PSALM LXXXII. 
 
 When the Incarnate \\'ORD stood before the Sanhedrin, 
 the first verses of this Psalm were literally fulfilled : God — 
 the Second Person of the Blessed Trinity inseparably united 
 with Human Nature — standing in the congregation of princes, 
 and the Judge of all the world among the judges. So also 
 was the second verse literally fulfilled when -Hrong judgement 
 was given against the Holy One, and the person of the ungodly 
 murderer and rebel Barabbas accepted instead. " All the 
 foundations of tlie earth" seemed indeed to be "out of course" 
 when such terriljle injustice could be done by jiulges who, on 
 account of their most sacred office, had received from God 
 Himself the name of "gods." The last words of our Lord's 
 pulilic ministrations were, "While ye h.ave the light, believe 
 in the light, that ye may be the children of light." But they 
 walked on still in darkness, unwilling to leai'n from Him or 
 to understand His words. Therefore the Jews were given up 
 by God: "Ye shall die like men," while He Who stood 
 before tlie unjust judges arose in the glory of His new King- 
 dom to " take all the heathen to " that inheritance which His 
 ancient people had despised. 
 
 Such seems to be the prophetic and Christi.in meaning of 
 this Psalm. Its meaning as a general exhortation to all 
 judges is too obvious to need illustration. 
 
 PSALM LXXXIII. 
 A continuation of the call for judgement upon the enemies of
 
 16th Day. [Ps. 84.] 
 
 C&e PsalniiBf. 
 
 585 
 
 4 They have said, Come, and let lis root them 
 out, that they be no more a people : and that the 
 name of Israel may be no more in remembrance. 
 
 5 For they have ca.st their heads together with 
 one consent : and are confederate against Thee ; 
 
 6 The tabernacles of the Edomites, and the 
 Ismaelites : the Moabites, and Hagarens ; 
 
 7 Gebal, and Amnion, and Amalek : the Philis- 
 tines, with them that dwell at Tyre. 
 
 8 Assur also is joined with them : and have 
 holpen the children of Lot. 
 
 9 But do Thou to them as unto the Madianites : 
 unto Sisera, and unto Jabin at the brook of 
 Kison ; 
 
 10 Who perished at Endor : and became as 
 the dung of the earth. 
 
 11 Make them and their princes like Oreb and 
 Zeb : yea, make all their princes like as Zeba 
 and Salmana ; 
 
 12 Who say, Let us take to our selves : the 
 houses of God in possession. 
 
 13 "0 my God, make them like unto awheel : 
 and as the stubble before the wind ; 
 
 1 1 Like as the fire that burneth up the wood : 
 and as the flame that consumeth the mountains. 
 
 15 Persecute them even so with Thy tempest : 
 and make them afraid with Thy storm. 
 
 16 Make their faces ashamed, Lord : that 
 they may seek Thy Name. 
 
 17 Let them be confounded and vexed ever 
 more and more : let them be put to shame and 
 perish. 
 
 18 And they shall know that Thou, Whose 
 Name is Jehovah : art only the most Highest 
 over all the earth. 
 
 Thou 
 
 THE LXXXIV. PSALM. 
 Quam dilecta. 
 
 OHOW amiable are Thy dwellings 
 LoED of hosts. 
 2 My soul hath a desire and longing to enter 
 into the courts of the Lord : my heart and my 
 flesh rejoice in the living God. 
 
 I C^'tnfi, Isa. 17. 13. 
 
 LXXXIV. 
 
 Hilt. The Korah- 
 itcs. Occasion un- 
 known. 
 
 Lilurg. S. p. 1§- 
 Friday Maltins. 
 Transfig., Dedic. of 
 Church, and Noct. 
 All Saints, Corp. 
 Chr., Many Con- 
 fessors, 3rd Noct. 
 
 Diserunt, Venite et disperdamus eos de gente : 
 et non memoretur nomen Israel ultra. 
 
 Quoniam cogitaverunt unanimiter simul adver- 
 sus Te : testamentum disposueruut, tabernacula 
 Idumaeorum et Ismaelitai : 
 
 Moab, et Agareni, Gebal, et Amnion, et Amalec : 
 alienigena;, cum habitantibus Tyrum. 
 
 Etenim Assur venit cum illia ; facti sunt in 
 adjutorium filiis Lot. 
 
 Fac illis sicut Madian et Sisarse : sicut Jabin 
 in torrente Cison. 
 
 Disperierunt in Endor ; facti sunt ut stercus 
 terrK. 
 
 Pone principes eorum sicut Oreb et Zeb : et 
 Zebee, et Salmana. 
 
 Omnes principes eorum qui dixerunt : Hsere- 
 ditate possideamus sauctuarium Dei. 
 
 Deus mens, pone illos ut rotam : et sicut 
 stipulam ante faciem venti. 
 
 Sicut ignis qui comburit sHvam : et sicut flam- 
 ma comburens montes : 
 
 Ita persequeris illos in tempestate Tua : et in 
 ira Tua turbabis eos. 
 
 Imple facies eorum ignominia ; et quaerent 
 Nomen Tuuni, Domine. 
 
 Erubescant, et conturbentur in sagculum saeculi : 
 et confundantur, et pereant. 
 
 Et cognoscant quia Nomen Tibi Dominus : Tu 
 solus Altissimus in omni terra. 
 
 PSALMUS LXXXIIL 
 
 QUAM dilecta tabernacula Tua, Domine vir- 
 tutum : concupiscit et deficit anima mea in 
 atria Domini. 
 
 Cor meum et caro mea : exsultavenmt in Deum 
 
 Christ and His Church is to be found in this Psalm. At the 
 time of the great Diocletian persecution a general attempt 
 wa.s made tlu-oughout tlie world to destroy the Cliurch, and 
 the words of the fourth verse are strongly illustrated by tho 
 heathen monuments of the day, which declared that Chris- 
 tianity had been overthrown, and its very name blotted out. 
 The agreement of the C;esars who governed the Roman world 
 in such an universal persecution may be represented by the 
 confederation of the ten nations n.amecl in tho sixth, seventh, 
 and eighth verses. Notwithstanding the liereeuess of this 
 terrible persecution, the Church was so fai- frtjm being rooted 
 out as that it should be no more a people, anil the name of 
 Christ's Israel no more had in remendjrance, that it arose from 
 its ashes to a life of greater vigour than licfore, and within a 
 few years was the one recognized religion of the very empire 
 which had attempted its extenniuation. 
 
 Such a general persecution of the Church has never again 
 occurred, but there is a continuous confederacy of its various 
 foes, who are the representatives of the ten nations named in 
 this Psalm. Some entirely reject the Lord Jesus Christ, as 
 the Heathen and the utter Infidel. Some recognize Him, in 
 a certain sense, as the Mahometans, and the various sects of 
 (falsely so called) " Unitarian " heretics. Some recognize tho 
 Person of the Lord, l>ut deny His work in His mystical Body. 
 Some, by their wickedness, practically reject botl\ Him tand 
 His work, though tliey may theoretically acknowledge Him. 
 All these various, cla-sses are among the enemies of Cod who 
 "make a murmuring," and in their hatred "lift up their 
 
 head " whenever favourable opportunities occur of opposing 
 Christ and His Church. 
 
 But the mystical meaning of the Psalm has probably a pro- 
 plietio aspect wiiich bears reference to the enmity and opposi- 
 tion of Antichrist in the last time. In him all the various 
 opponents of the Church will find a " head " whom they may 
 " lift up " against Christ, as one professing himself to be God 
 in tlie place of the Lord Jesns, and accepting Divine worship 
 in the Cluirch. Thus, perhaps, the ten nations of tlie Psalm 
 find their parallel in the ten kingdoms of Antichrist ; and the 
 fin.al " Come, let us root them out," is represented by the pro- 
 phetic record, that he causeil "that as many as would not 
 worship the image of the beast should be killed." [Uev. xiii. 
 15.] 
 
 PSALM LXXXIV. 
 
 This is the prayer of tho Anointed of the Lord, our Saviour 
 Jesus Christ, expressing the longing of His Soul wliile on 
 earth ; a longing which was revealed in its suflering form 
 wlien He said, " Foxes have holes, ami liirds of the air have 
 nests, but the Son of Man hath not where to lay His head." 
 All the creatures of God found a rcsting-plai'c in the loving 
 care and Providence of their Maker, but tlic Son of Man 
 loffked 01) afar at the Presence of His Father as One AVho had 
 bikiii upon liiuLself the form of sinful man, of man cast out of 
 the Panidise of God. "The Man," therefore, whose blessed- 
 ness is proclaimed in the fifth verse is the same Man Who 
 is set before us in the very first words of the Book of I'salms ;
 
 586 
 
 C[)0 Psalms. 
 
 16th Day. [Ps. 85.] 
 
 3 Yea, the sparrow hath found her an house, 
 and the swallow a nest where she may lay lier 
 young : even Thy altars, Lord of hosts, luy 
 King and my God. 
 
 4 Blessed are they that dwell in Thy house : 
 they will be alway praising Thee. 
 
 5 Blessed is the man whose strength is in 
 Thee : in whose heart are Thy ways. 
 
 6 Who going through the vale of "misery use 
 it for a well : and the pools are filled with water. 
 
 7 They will go from strength to strength : and 
 unto the God of gods appeareth every one of 
 them in Sion. 
 
 8 O Lord God of hosts, hear my prayer : 
 hearken, O God of Jacob. 
 
 9 Behold, O God our defender : and look 
 upon the face of Thine Anointed. 
 
 10 For one day in Thy courts : is better than 
 a thousand. 
 
 11 *I had rather be a door-keeper in the 
 house of my God : than to dwell in the tents of 
 ungodliness. 
 
 12 For the Lokd God is a light and defence : 
 the Lord will give grace and worship, and no 
 good thing shall He withhold from them that live 
 a godly life. 
 
 13 Lord God of hosts : blessed is the man 
 that putteth his trust in Thee. 
 
 THE LXXXV. PSALM. 
 Beuedixisti, Domine. 
 
 IOED, Thou art become gracious unto Thy 
 ■i laud : Thou hast turned away the captivity 
 of Jacob. 
 
 2 Thou hast forgiven the offence of Thy 
 people : and covered all their sins. 
 
 3 Thou hast taken away all Thy displeasure : 
 and turned Thy self from Thy wrathful indigna- 
 tion. 
 
 4 Turn us then, O God our Saviour : and let 
 Thine anger cease from us. 
 
 5 Wilt Thou be displeased at us for ever : and 
 wilt Thou stretch out Thy wrath from one gene- 
 ration to another ? 
 
 6 Wilt Thou not turn again, and quicken us : 
 that Thy people may rejoice in Thee 1 
 
 7 Shew us Thy mercy, O Lord : and grant us 
 Thy salvation. 
 
 8 I will hearken what the Lord God will say 
 concerninf) me : for He shall speak peace unto 
 
 a LXX,, of weep- 
 ing. 
 
 d See Anttot. Bible, 
 ii. 6S7. 
 
 LXXXV. 
 
 Hist. The Koroh- 
 ites. Occasion un- 
 known. 
 
 Liiurg. Christmas 
 Day ivlattins. lb. 
 B.ffi. Friday Mat- 
 lins. Christmas, 
 Dedic. of Church, 
 2nd Noct. 
 
 Etenim passer invenit sibi domum et turtur 
 nidum sibi : ubi reponat puUos suos : 
 
 Altaria Tua, Domine virtutum : Rex meus, et 
 Deus meus. 
 
 Beati qui habitant in domo Tua, Domine : in 
 Sfecula sasculorum laudabunt Te. 
 
 Beatus vir cujus est auxilium abs Te : ascen- 
 siones in corde suo disposuit, in valle lachryma- 
 rum, in loco quem posuit. 
 
 Etenim benedictionem dabit legislator ; ibunt 
 de virtute in virtutem : videbitur Deus deorum 
 in Sion. 
 
 Domine, Deus virtutum, exaudi orationem 
 meam : auribus percipe Deu.s Jacob. 
 
 Protector noster aspice, Deus : et respice in 
 faciem Christi Tui : 
 
 Quia melior est dies una in atriis Tuis : super 
 millia. 
 
 Elegi abjectus esse in domo Dei mei : magis 
 quam habitaro in tabernaculis peccatorum. 
 
 Quia misericordiam et veritatem diligit Deus : 
 gratiam et gloriam dabit Dominus. 
 
 Non privabit bonis eos qui ambulant in inno- 
 centia : Domine virtutum, beatus homo qui sperat 
 inTe. 
 
 PSALMUS LXXXIV. 
 
 BENEDIXISTI, Domine, terram Tuam : aver- 
 tisti captivitatem Jacob. 
 
 Eemisisti iniquitatem plebis TuiB : operuisti 
 omnia peccata eorum. 
 
 Mitigasti omnem iram Tuam : avertisti ab ira 
 indignationis Tuae. 
 
 Converte nos, Deus salutaris noster : et averte 
 iram Tuam a nobis. 
 
 Nunquid in aeternum irasceris nobis 1 aut ex- 
 tendes iram Tuam a generatione in generationem. 
 
 Deus, Tu conversus vivificabis nos : et plebs 
 Tua laetabitur in Te. 
 
 Ostende nobis, DojnNE, misericordiam Tuam : 
 et salutare Tuuin da nobis. 
 
 Audiam quid loquatur in me, Dominus Deus': 
 quoniam loquetur pacem in plebem Suam : 
 
 and the blessedness here spoken of is that arising from His 
 entire submission of His heart to the ways of the Divine Pro- 
 vidence and purpose respecting the redemption of mankind. 
 By such submission His "strength " was elevated above the 
 strengtl) of even the holiest humanity, and became a super- 
 human. Divine strength, a strength in God, "mighty to save." 
 Thus endowed with tlie power of the Incarnation, our Loi'd 
 passed through tliu " vale of misery," making His Humiliation 
 afount.ainor wcUof life, as if the tears which He shed had become 
 inexhaustible "pools " of living water springing up into ever- 
 lasting life. Sucli is the strength of our Lord's Incarnation on 
 earth ; but " they ' will go from strengtli to strength, and unto the 
 God of gods appeareth every one of them in Sion." Jesus Tri- 
 umphant is even more " mighty to save " than Jesus .Suffering ; 
 the Intercessor offering His Sacrifice before the Throne is 
 even more the " Strength of Israel " than the Saviour ofi'ering 
 
 ' The frequent interchange of pronouns is here again illustrated. Com- 
 pare notes at pp. 505, 522. 
 
 that Sacrifice upon tlie Cross. Let us look, therefore, not 
 only on the Crucifix, setting forth His Passion before our eyes, 
 but let us also hear the words of the angel, " He is not here, 
 but is risen," and behold in tlie vacant Cross, as in the empty 
 tomb, the Sign of the Sou of Man's continual Sacrifice of Inter- 
 cession ; a passing from the strength of earth to the strength 
 of Heaven. By such an Ascension did the Son of Man find 
 the aspirations of His heart fulfilled, tliat His human heart 
 aiul flesh should rejoice in tlie living God, entering into His 
 courts, and dwelling there for an eternal " day." 
 
 From such a view of this P.salm it is easy to see also that it 
 reveals Christ praying for His mystical Body that it may be 
 glorified by its final reception into the Divine Presence. 
 Here the Church of God is in the " vale of tears," but the 
 everlasting benediction of God will go forth upon its work as 
 the Church Militant in a state of grace, so that though "weep- 
 ing may endure for anight, joy cometh in the morning," when 
 it enters on a, state of glory. " But we all, with open face 
 beholding as in a glass the gloi'y of the Lord, are changed into 
 
 B
 
 17th Day. [Ps. 86.] 
 
 Cf)c IPsalms. 
 
 587 
 
 His people, and to His saints, that they turn not 
 again. 
 
 9 For His salvation is nigh them that fear 
 Him : that glory may dwell in our land. 
 
 10 Mercy and truth are met together : right- 
 eousness and peace have kissed each other. 
 
 1 1 Truth sliall flourish out of the earth : and 
 righteousness hath looked down from heaven. 
 
 12 Yea, the Lord shall shew loving-kindness : 
 and our land shall give her increase. 
 
 13 Righteousness shall go before Him : and 
 He shall direct His going in the way. 
 
 Day 17. MORNING PRAYER. 
 THE LXXXVI. PSALM. 
 Inclina, Domme. 
 
 BOW down Thine ear, O Lord, and hear me : 
 for I am poor and in misery. 
 
 2 Preserve Thou my soul, for I am holy : my 
 God, save Thy servant that putteth his trust in 
 Thee. 
 
 3 Be merciful unto me, O Lord : for I will 
 call daily upon Thee. 
 
 4 Comfort the soul of Thy servant : for unto 
 Thee, O Lord, do I lift up my soul. 
 
 5 For Thou, Lord, art good and gracious : 
 and of great mercy unto all them that call upon 
 Thee. 
 
 6 Give ear, Lord, unto my prayer : and pon- 
 der the voice of my humble desires. 
 
 7 In the time of my trouble I will call upon 
 Thee : for Thou hearest me. 
 
 8 Among the "gods there is none like unto 
 Thee, O Lord : there is not one that can do as 
 Thou doest. 
 
 9 AU nations whom Thou hast made shall 
 come and worship Thee, O Lord : and shall 
 glorify Thy Name. 
 
 10 For Thou art great, and doest wondrous 
 things : Thou art God alone. 
 
 1 1 Teach me Thy way, O Lord, and I will 
 walk in Thy truth : O *kuit my heart unto Thee, 
 that I may fear Thy Name. 
 
 12 1 will thank Thee, O Lord my God, with 
 all my heart ; and will praise Thy Name for ever- 
 
 LXXXVI. 
 
 HisC. David ; before 
 Absalom's rebel- 
 lion. 
 
 Lilurir. ». S. S. 
 
 (Friday Mattins. 
 Epiphany, 2nd 
 Noct. Name of 
 Jesus, 3rd Noct. 
 
 a Or, mighty ones. 
 [Comfi. Exod. 15. 
 ii,inarg. Ps. 89. 7.] 
 
 £t super sanctos Suos : et in eos qui conver- 
 tuntur ad cor. 
 
 Veruntamen prope timentes Eum salutare 
 Ipsius : ut inhabitet gloria in terra no.stra. 
 
 Misericordia et Veritas obviaverunt sibi : jus- 
 titia et pax osculatfe sunt. 
 
 Veritas de terra orta est : et justitia de coelo 
 prospexit. 
 
 Etenim Dominus dabit benignitatem : et terra 
 nostra dabit fructum suum. 
 
 Justitia ante Eum ambulabit : et ponet in via 
 gressus Suos. 
 
 PSALMUS LXXXV. 
 
 INCLINA, DoMiNE, aurem Tuam, et exaudi 
 me : quoniam inops et pauper sum ego. 
 Custodi animam meam, quoniam sanctus sum : 
 salvum fac servum Tuum, Deds meus, sperantem 
 in Te. 
 
 Miserere mei, Domine, quoniam ad Te clamavi 
 tota die ; liBtifica animam servi Tui : quoniam ad 
 Te, DoMiNE, animam meam levavi. 
 
 Quoniam Tu, Domine, suavis, et mitis; 
 multffi misericordiaj omnibus invocantibus Te. 
 
 et 
 
 Auribus percipe, Domine, orationem meam : 
 intende voci deprecationis metC. 
 
 In die tribulationis meie clamavi ad Te : quia 
 exaudisti me. 
 
 Non est simiUs Tui in diis, Domine : et non 
 est secundum opera Tua. 
 
 Omnes gentes quascunque fecisti, venient et 
 adorabunt coram Te, Domine : et glorificabunt 
 Nomen Tuum. 
 
 Quoniam magnus es Tu, et faciens mirabiha : 
 Tu es Deus solus. 
 
 Deduc me, Domine, in via Tua, et ingrediar in 
 veritate Tua : hetetur cor meum ut timeat 
 Nomen Tuum. 
 
 Confitebor Tibi, Domine, Deus meu,s,,in toto 
 corde meo : et glorificabo Nomen Tuum in aeter- 
 num. 
 
 the same image from glory to glory, even as by the Spirit of 
 the Lord." 
 
 In viewing the Psalm as the words of our Blessed Lord, we 
 shall also find the key to its use as tlie words of His meml)er.s. 
 Nothiug else uttered by human lips ever so fully expressed 
 the longing which the devout soul, especially in seasons of 
 sorrow, has to "depart and be with Christ" even in "the 
 lowest room." Oh, how much ratlier the most abject place in 
 " the house not made witli hands," tlu-in the highest throne in 
 the mystical Biibylon ! How infinite the blessings of one day 
 in Heaven, compared to all that earth can furnish in three- 
 score years and ten ! 
 
 PSALM LXXXV. 
 
 The Incarnation of our Blessed Lord was the true turning 
 aw%ay of the Captivity of God's people, and His speaking of 
 peace to them ; so that this Psalm has been appropriated, 
 time immemorial, to the celebration of His Nativity, when a 
 multitude of the heavenly host was heard "praising (!od, and 
 saying, (ilory to God in the highest, and on earth peace, 
 gooilwill towards men," To Him Who is the I'rince of Peace, 
 Who said of Himself, "I am the Way, the Truth, and the 
 Life," and Whose perfect Kighteousness fits Him to be the 
 
 Judge of all men, to Him and to His work alone such words 
 as tiiose of the ninth and following verses belong : and in His 
 constant declarations, "The Kingdom of Heaven is at liand," 
 " The Kingdom of God is come nigh unto you," " The King- 
 dom of God is within you," the Psalmist's prophecy is ful- 
 filled, " For His salvation is nigh them that fear Him." 
 
 The penitential tone of verses 4-7 shows that this Psalm 
 looks also prophetically to the Second Coining of our Lord, 
 antl the "quickening" of the general resurrection. Until 
 then the Church is going through a second captivity, since it 
 cannot before enter upon the full glory of its inheritance. 
 When that captivity draws to a close, the Prince of Peace will 
 .again fulfil the eleventh verse— He that is "called Faithful 
 and True " going forth "in righteousness" to "judge anil 
 make war," that " glory may dA\'cll in our land " by the sub- 
 jugation of all evil. 
 
 PSALM LXXXVI. 
 
 The central idea of this Psalm is to bo found in the central 
 verse, the ninth, which doubtless gives the key to its use as 
 an Kpiphany Psalm in the ancient system of the Church. It 
 is entitled "A Prayer of David," and is to be taken as the 
 supplication of Him Whom David prefigured. In "the time
 
 588 
 
 QZf)t IPsalms. 
 
 17th Day. [Ps. 87, 88.] 
 
 13" For great is Thy mercy toward me : and 
 Thou hast delivered my soul from the nethermost 
 helL 
 
 14 God, the proud are risen against me : 
 and the congregations of naughty men have 
 sought after my soul, and have not set Thee 
 before their eyes. 
 
 15 But Thou, O Lord God, art full of com- 
 passion and mercy : long-suffering, plenteous in 
 goodness and truth. 
 
 16 turn Thee then unto me, and have mercy 
 upon me : give Thy strength unto Thy servant, 
 and help the son of Thine handmaid. 
 
 17 Shew some token upon me for good, that 
 they who hate me may see it, and be ashamed : 
 because Thou, Lord, hast holpen me and com- 
 forted me. 
 
 THE LXXXVII. PSALM. 
 Fundamenta ejus. 
 
 HER foundations are upon the holy hills : the 
 Lord loveth the gates of Sion more than 
 all the dwellings of .lacob. 
 
 2 Very e.xcellent things are spoken of thee : 
 thou city of God. 
 
 3 I will tliink upon Rahab and Babylon : with 
 them that know me. 
 
 4 Behold ye the Philistines also : and they of 
 Tyre, with the * Morians ; lo, there was He born. 
 
 5 And of Sion it shall be reported that He 
 was born in her : and the most High shall stab- 
 lish her. 
 
 6 The Lord shall rehearse it when He writeth 
 uji the people : that He was born there. 
 
 7 The singers also and trumpeters shall He 
 rehearse : All my fresh springs shall be in Thee. 
 
 THE LXXXVIII. PSALM. 
 Domine Deus. 
 
 LORD God of my salvation, 1 have cried 
 day and night before Thee : let my 
 
 o 
 
 a Ps. l6. to. Acts 
 2. 31. [Matt. i6. 18. 
 Jonahs. 2. Col. 1. 
 ■3J 
 
 LXXXVII. 
 
 Hist. The Korah- 
 ites ; at the build- 
 ing of the Temple 
 platform. 
 
 Liticyg. S. 10. 1^. 
 Friday Mattins. 
 Circumc, Dedic. of 
 Church.. B. V. M., 
 Virg. and Matr., 
 2ncfN'oct. 
 
 b i.i. The Moors. 
 
 LXXXVIII. 
 
 Hist. Heman. Oc- 
 casion unknown. 
 
 Liliirt^. Good Fri- 
 day Evensong, St. 
 §.J). Friday Mat- 
 tins. Good Friday, 
 Easter Eve, 3rtl 
 Noct. 
 
 Fastern. A daily 
 Morning Psalm. 
 
 Passion Ps. 6. 
 
 Quia misericordia Tua magna est super me : et 
 eruisti animam meam ex inferno inferiori. 
 
 Deu.s, iniqui insurrexerunt super me, et syna- 
 goga potentium quassierunt animam meam : et 
 non proposuerunt Te in conspectu suo. 
 
 Et Tu, Domine Deus, miserator et misericors : 
 patiens, et multaj misericordise, et verax, 
 
 Respice in me et miserere mei ; da imperium 
 Tuum puero Tuo : et salvum fac filium anciUas 
 Tua;. 
 
 Fac mecum signum in bono, ut videant qui 
 oderunt me, et confundantur : quoniam Tu, 
 Domine, adjuvisti me, et consolatus es me. 
 
 PSALMUS LXXXVI. 
 
 FUNDAMENTA ejus in montibus Sanctis : 
 diligit DoMiNUS portas Sion super omnia 
 tabernacula Jacob. 
 
 Gloriosa dicta sunt de te : civitas Del 
 
 Memor ero Rahab et Babylonis : scientium me. 
 
 Ecce alienigenffi, et Tyrus, et populus .lEthio- 
 pum : hi fuerunt lllic. 
 
 Nunquid Sion dicet. Homo, et homo natus est 
 in ea : et Ipse fuudavit eam Altissimus % 
 
 DoMiNUS narrabit in scripturis populorum : et 
 principum horum qui fuerunt in ea. 
 
 Sicut liBtautium omnium : habitatio est in Te. 
 
 PSALMUS LXXXVII. 
 
 DOMINE Deus salutis meai : in die clamavi 
 et nocte coram Te. 
 
 of His trouble," even when "He groaned in the spirit "again 
 and again, He was able to say, " Father, I thank Thee tliat 
 Thou hast heard Me." So also when He said, "Now is My 
 Soul troubled, and what shall I say ? Father, save Me from 
 this hour ? But for this cause came I unto this hour : Father, 
 glorify Thy Name. Then came there a voice from heaven, 
 saying, I have both glorihed it, and will glorify it again." 
 Thus the jierfect obedience of the Son of Man when He was 
 "poor and in misery " brought for His Human Nature the 
 highest Epiphanies of Divine glory, and eventually brought 
 all nations to come and worship Him, and glorify His Name. 
 "And they sing the song of Moses, the servant of (_;od, and 
 the song of the Lamb, saying. Great and marvellous are Tliy 
 works, Lord God Almighty ; just and true are Thy ways, 
 Thou King of saints. Wlio shall not fear Thee, Lord, and 
 glorify Thy Name ? For Thou only art holy ; for all nations 
 shall come and worship before Thee ; for Thy judgements are 
 made manifest." Only He Who is " King of saints," .and to 
 Whom all saints and angels sing " Thou only art holy," could 
 say in its full sense, " I am holy ;"and thus the Song of Moses 
 and of the Lamb is a suitable Antiphon to this Psalm, striking 
 the mystical key-note of its Christian use. The Son of God 
 became "poor "that He miglit make many rich. He was 
 despiseil anil rejected of men in His "misery" that He might 
 bring many sons unto glory [Heb. ii. 10] : He was "made in 
 the form of a servant " that He might enfranchise many from 
 the bondage of Satan to the perfect freedom of God : He 
 prayed as with the voice of a sinner, that bearing the sins of 
 the whole world, He might lead forth His people "from the 
 nethermost Hell." He thus went tlirough all the travail of 
 
 His Soul that He might see "some token for good," and be 
 "satisfied" with the mighty results of His Suflerings ; that 
 the great work of man's redemption might be accomplished ; 
 and that hereafter the " token for good " may be shewed before 
 all men in the sign of the Son of Man which shall appear as a 
 cross of suffering transformed into a banner of triumph ; at 
 whose appearing ' ' they which pierced Him " shall look on His 
 transfigured wounds, and acknowletlge Him for their Judge. 
 
 With careful and reverent reserve this Psalm may be used 
 by the members of Christ as His Voice speaking in them. 
 The bracketed references at verse 1,3 will indicate how far 
 Christ's (svra. words respecting Himself may be adopted by 
 Cliristians respecting themselves ; and a due appreciation of 
 this and similar Psalms in tlicir highest sense will be the best 
 preservative against a presumptuous application of them. 
 
 PSALM LXXXVII. 
 
 Whatever application this Psalm may originally have had 
 to the earthly Sion has been transfigured and glorified by the 
 subsequent Kevelation of the City of God in the prophetic 
 vision of St. John. Of the New Jenisalem it was predicted, 
 "It shall come to pass in the last days tliat the mountain of 
 the Lord's house shall be established in the top of the moun- 
 tains, and shall be exalted above the hills, and all nations 
 shall flow unto it ; " and of this St. John had a glorious vision 
 long after the earthly Sion had been destroyed, when "he 
 carried me away in tht spirit to a great and high mountain, 
 and showed me that great city, the holy Jerusalem, descend- 
 ing out of Heaven from God, having the glory of God ; and 
 
 I
 
 17th Day. [Ps. 88.] 
 
 CI)C Ipsalms. 
 
 589 
 
 prayer enter into Thy presence, incline Thine ear 
 unto my calling. 
 
 2 For my soul is full of trouble : and my life 
 draweth nigh unto bell. 
 
 3 I am counted as one of them that go down 
 into the pit : and I have been even as a man that 
 hath no strength. 
 
 4 Free among the dead, like unto them that 
 are wounded, and lie in the grave : who are out 
 of remembrance, and are cut away from Thy 
 hand. 
 
 5 Thou hast laid me in the lowest pit : in a 
 place of darkness and in the deep. 
 
 6 Thine indignation lieth hard upon me : and 
 Thou hast vexed me with aU Thy storms. 
 
 7 Thou hiist put away mine acquaintance far 
 from me : and made me to be abhorred of them. 
 
 8 I am so fast in prison : that I cannot get 
 forth. 
 
 9 My sight faileth for very trouble : Lord, I 
 have called "daily upon Thee, I have stretched 
 forth my hands unto Thee. 
 
 10 Dost Thou shew wonders among the dead : 
 or shall the dead rise up again, and praise Thee l 
 
 1 1 ShaU Thy lovingkindness be shewed in the 
 grave : or Thy faithfulness in destruction 1 
 
 12 Shall Thy wondrous works be known in 
 the dark : and Thy righteousness in the land 
 where all things are forgotten ? 
 
 13 Unto Thee have I cried, O Loed : and 
 early shall my prayer come before Thee. 
 
 14 Lord, why abhorrest Thou my soul : and 
 hidest Thou Thy face from me ? 
 
 15 1 am in misery, and like unto him that is 
 at the point to die : even from my youth up ; * 
 Thy terrors have I suffered with a troubled mind. 
 
 16 Thy wrathful displeasure goeth over me : 
 and the fear of Thee hath undone me. 
 
 17 They came round about me "daily like 
 water : and compassed me together on every side. 
 
 18 'My lovers and friends hast Thou put away 
 from me ; and hid mine acquaintance out of my 
 sight. 
 
 a i.e. AU the day. 
 
 Set 
 
 A The " : " ought to 
 be placed after 
 "youth up." 
 footnote a. 
 
 c Matt, 26. 56. 
 
 Intret in conspectu Tuo oratio mea : iuclina 
 aurem Tuam ad precem nieam : 
 
 Quia repleta est malis auima mea : et vita mea 
 inferno appropinquavit. 
 
 .iEstimatus sum cum descendentibus in lacuni : 
 f actus sum sicut homo sine adjutorio, inter mor- 
 tuos liber. 
 
 Sicut vulnerati, dormientes in sepulchris, quo- 
 rum non es memor amplius : et ipsi de manu Tua 
 repulsi sunt. 
 
 Posuerunt me in lacu inferiori : in tenebrosis 
 et in umbra mortis. 
 
 Super me confirmatus est furor Tuus : et omnes 
 fluctus Tuos induxisti super me. 
 
 Longe fecisti notos meos a me : posuerunt me 
 abominationem sibi. 
 
 Traditus sum et non egrediebar : oculi mei 
 languerunt prse inopia. 
 
 Clamavi ad Te, Domine : tota die expandi ad 
 Te manus meas. 
 
 Nunquid mortuis facies mirabilia ; aut medici 
 suscitabunt, et confitebuntur Tibi t 
 
 Nunquid narrabit aliquis in sepulchre miseri- 
 cordiani Tuam : et veritatem Tuam in perditione ? 
 
 Nunquid cognoscentur in tenebris mirabilia 
 Tua : et justitia Tua in terra oblivionis t 
 
 Et ego ad Te, Domine, clamavi : et mane 
 oratio mea prajveniet Te. 
 
 Ut quid, Domine, repellis orationem meam : 
 avertis faciem Tuam a me 1 
 
 Pauper sum ego et in laboribus a juventute 
 mea : exaltatus autem, humiliatus sum et contur- 
 batus. 
 
 In me transierunt iraj Tu;e : et terrores Tui 
 conturbaverunt me. 
 
 Circundederunt me sicut aqua tota die : circun- 
 dederunt me simul. 
 
 Elongasti a me amicum et proximum : et notos 
 meos a miseria. 
 
 her light was like unto a stone most precious, even like a 
 jasper stone, clear as crystal ; and liad a wall great and liigli, 
 and had twelve gates, and at the gates twelve angels, and 
 names written thereon, which are the names of the twelve 
 tribes of the children of Israel ; . . . and the wall of the city 
 had twelve foundations, and in them the names of the twelve 
 apostles of the Lamb." This city had already been spoken of 
 also ijy St. Paul : " But ye are come to mount Sion, and unto 
 the city of tlte living God, the heavenly Jerusalem," " built 
 upon the foundation of the Apostles and Prophets, .lesus 
 Christ Himself being the chief corner-stone ; " and to tlie 
 same our Lord referred when He said, " Upon this Rock I will 
 Iniild My Church ; and the gates of Hell shall not prevail 
 against it " Thus the New Testament rings out a clear Anti- 
 phon to this Psalm, "I saw the holy city, new .Jerusalem, 
 coming i\ovn\ from fJod, out of Heaven, prepared as a bride 
 adorned for her husband "' [Rev. .\xi. 2]— a city belonging to all 
 the peoples of the world, and in w4iich Christ is ever being 
 born, through the increase of His mystical Body. 
 
 PSALM LXXXVIII. 
 
 Nothing but the Passion of our Blessed Redeemer can give 
 the key to the mournful w ords of this Psalm ; and as the holy 
 
 1 It is pointed out by a iixodom commentator on the Psalms tliat the use 
 of the words " spoken of" in veise :i is identical with that in Canticles 
 viii. 8, and has reference to betrothal, " With glorious promises Ho claiin- 
 eth tlioe as His bride " [Turitp oil Iht I'salms, ii. 90.] 
 
 Name Jesus, though often borne by men before it was adopted 
 l)y the Saviour, can never again be reverently used by them, 
 so if this Psalm ever expressed the personal experience of 
 David or any other saint, it has yet now become too sacred to 
 be applied to any but Christ : in Whose Name it is sung by 
 His mystical Body. No other Psalm exjiresses so fully the 
 profundity of the spiritual darkness which overwhelmed the 
 Soul of the suffering Jesus on the Cross, or expresses it so 
 utterly without the t)reaking in upon it of one hopeful r.ty of 
 light. We are almost compelled to go even furtlier, and to 
 receive the Psalm as a Divine revelation of a darkness beyond 
 tlie Cross which is not referred to in the holy (lospel ; for all 
 the expressions in the Psalm refer to death as past, and to the 
 state after death as that which is present to the mind of the 
 speaker.- 
 
 But such an interpretation, in a literal form, seems to be 
 inconsistent with our Lord's last words, " It is finished," and 
 " Father, into Tliy hands I commend My spirit." It is safer, 
 therefore, to sup])Ose tliat the darkness of tlie state after death 
 formed part of our Lord's Sufferings h;/ niiliripatioii, that the 
 actual Descent into Hell was a part of the Resurrection Victory, 
 and that the misery of (Jod's " wratliful displeasure" with 
 sinners after death fonned part of those unUuowu Sud'erings 
 which were veiled by the " darkness over all the earth," and 
 the evidence of which is condensed into the awful cry, " My 
 
 s The one apparent exception, ver.se !.''>, is not really so. The "point is 
 so placed as to interfere with the true nieaniuB, which is, "From my youth 
 up I have been at the point to die." See the \ itlgatc and the Bible Version.
 
 590 
 
 Cf)e Psalms. 
 
 17th Day. fPs. 89. 
 
 Day 17. EVENING PRAYER. 
 THE LXXXIX. PSALM. 
 Misericordias Domini. 
 
 ~|\ /I~Y song shall Vie alway of the lovingkind- 
 -LV_L ness of the Lord : with my mouth will 
 I ever be shewing Thy truth from one generation 
 to another. 
 
 2 For I have said, Mercy shall be set up for 
 ever : Thy truth shalt Thou stablish in the 
 heavens. 
 
 3 I have made a covenant with My chosen : I 
 have sworn unto David My servant ; 
 
 4 Thy seed will I stablish for ever : and set 
 up thy throne from one generation to another. 
 
 5 Lord, the very heavens shall praise Thy 
 wondrous works : and Thy truth in the congrega- 
 tion of the saints. 
 
 6 For who is he among the clouds : that shall 
 be compared unto the Lord 1 
 
 7 And what is he among the " gods : that 
 shall be like unto the Lord 1 
 
 8 God is very greatly to be feared in the 
 council of the saints : and to be had in reverence 
 of all them that are round about Him. 
 
 9 Lord God of hosts, who is like unto 
 Thee : Thy truth, most mighty Lord, is on 
 every side. 
 
 10 Thou rulest the raging of the sea : Thou 
 stUlest the waves thereof when they arise. 
 
 11 Thou hast subdued Egypt, and destroyed 
 it : Thou hast scattered Thine enemies abroad 
 with Thy mighty arm. 
 
 12 The heavens are Thine, the earth also is 
 Thine : Thou hast laid the foundation of the 
 round world, and all that therein is. 
 
 13 Thou hast made the north and the south : 
 Tabor and Hermon shall rejoice in Thy Name. 
 
 14 Thou hast a mighty arm : strong is Thy 
 hand, and high is Thy right hand. 
 
 15 Righteousness and equity are the habita- 
 tion of Thy seat : mercy and truth shall go before 
 Thy face. 
 
 16 Blessed is the people, O Lord, that can 
 rejoice in Thee : they shall walk in the light of 
 Thy countenance. 
 
 17 Their delight shall be daily in Thy Name : 
 and in Thy righteousness shall they make their 
 boast. 
 
 LXXXIX. 
 
 Hist, Ethan ; on 
 Sliishak's invasion. 
 
 Lilui£. Cllristmas 
 Day. Evensong, 
 ■^^ §• 5i- Friday 
 Mattins. Christmas, 
 3rd Noct. 
 
 a Or, the mighty. 
 \Cofnp, Pss. 29, I ; 
 86.8.1 
 
 PSALMUS LXXXVIII. 
 
 MISERICORDIAS Domini : in astemum 
 cantabo. 
 
 In generationem et generationem : annuntiabo 
 veritatem Tuam in ore meo. 
 
 Quoniam disisti, in seternum misericordia sedi- 
 ficaljitur in coelis : pr^parabitur Veritas Tua in 
 eis. 
 
 Disposui testamentum electis Meis : juravi 
 David servo Meo, Usque in jeternum praeparabo 
 .semen tuuni. 
 
 Et sedificabo in generationem et generationem : 
 sedem tuam. 
 
 Coulitebuntur cffili mirabilia Tua, Domine : 
 etenim veritatem Tuam in ecclesia sanctorum. 
 
 Quoniam quis in nubibus sequabitur Domino : 
 similis erit Deo in filiis Dei % 
 
 Deus qui glorificatur in consilio sanctorum : 
 niagnus et terribilis super omnes qui in circuitu 
 Ejus sunt. 
 
 DoMiNE, Deus virtutum, quis similis Tibi ? 
 potens es, Domine, et Veritas Tua in circuitu Tuo. 
 
 Tu dominaria potestati maris : motum autem 
 fluctimm ejus Tu mitigas. 
 
 Tu humiliasti, sicut vulneratum, superbum : in 
 brachio virtutis Tuk dispersisti inimicos Tuos. 
 
 Tui sunt coeli, et Tua est terra : orbem terrte 
 et plenitudinem ejus Tu fundasti ; aquilonem et 
 mare Tu creasti. 
 
 Thabor et Hermon in Nomine Tuo exsulta- 
 bunt : Tuum brachium cum potentia, 
 
 Firmetur manus Tua, et esaltetur dextera Tua : 
 justitia et judicium pr^eparatio sedis Tuae. 
 
 Misericordia et Veritas precedent faciem Tuam : 
 beatus populus, qui scit jubilationem. 
 
 DoMiNE, in lumine vultus Tui ambulabunt, et 
 in Nomine Tuo exsultabunt tota die : et in justitia 
 Tua exaltabuntur. 
 
 God, My God, why hast Thou forsaken Me ? " As the fear of 
 death entered into His Sufferings, so also did the fear of what 
 comes after death form a part of them. Thus " I am counltd 
 as one of them that go do\vn into the pit " may be interpreted 
 in the same manner as " He was numbered^ with the trans- 
 gressors : " ^Hz. that He bore all the shame of a transgressor 
 though He was not actually one, and that, being "made sin 
 for us," He suffered the full punishment of sin — privation of 
 the Divine Presence— tliough He did not suffer during His 
 vicarious but triumphant descent into the kingdom of Satan. 
 
 Beyond this general indication of the manner in which this 
 Psalm applies to C:"hrist's Passion it may be undesirable to go, 
 for when once the pervading sense of it has been perceived, 
 the details are so plain that they are scarcely in. need of 
 further explanation, and may be more reverently left without 
 it. 
 
 PSALM LXXXIX. 
 
 This song of the Lord's loving-kindness celebrates the 
 
 ^ So wlien Matthias was made an Apostle, it is said ' 
 with the eleven Apostles." 
 
 he was numbeTcd 
 
 Nativity of oxir Blessed Saviour, and the establishment of the 
 true David's spiritual seed by virtue of His Incarnation, and 
 of the results which followed therefrom. "For unto us a 
 Child is bom, unto us a Son is given, and the government 
 shall be upon His shoulder ; and His Name shall be called 
 Wonderful, Counsellor, The mighty God, The everlasting 
 Father, The Prince of Peace. Of the increase of His govern- 
 ment and peace there shall be no end, upon the throne of 
 David, and upon his kingdom, to order it, and to establish it 
 with judgement and with justice, from henceforth, even for 
 ever." " I will make an everlasting covenant with you, even 
 the sure mercies of David. " "He shall be great, and shall be 
 called the Son of the Highest, and the Lord God shall give 
 unto Him the throne of His father David : and He shall reign 
 over the house of Jacob for ever : and of His Kingdom there 
 shall be no end." 
 
 Thus the Psalm praises God, first for the fulfilment of His 
 promise in raising up a Messiah from the seed of David ; and 
 secondly, for establishing the seed of the Messiah Himself in 
 a perpetual succession from one generation to another. It is 
 also to be understood, in part, as a song of praise to Christ
 
 17th Day. [Ps. 89.] 
 
 Cbe IPsalms. 
 
 591 
 
 18 For Thou art the glory of their strength : 
 and in Thy lovingkindness Thou shalt lift up 
 our horns. 
 
 19 For the Lord is our defence : the Holy 
 One of Israel is our King. 
 
 20 Thou spakest sometime in visions unto Thy 
 saints, and saidst : I have laid help upon one 
 that is mighty ; I have exalted one chosen out of 
 the people. 
 
 211 have found David My servant : with My 
 holy oil have I anointed him. 
 
 22 My hand shall hold him fast : and My 
 arm shall strengthen him. 
 
 23 The enemy shall not be able to do him 
 violence : the son of wickedness shall not hurt 
 him. 
 
 24 I wiU smite down his foes before his face : 
 and plague them that hate him. 
 
 25 My truth also and My mercy shall be with 
 him : and in Jly Name shall his horn be exalted. 
 
 26 I will set his dominion also in the sea : and 
 his right hand in the "floods. 
 
 27 He shall call Me, Thou art my Father : 
 my God, and my strong salvation. 
 
 28 And I win make him Jly first-born : 
 higher than the kings of the earth. 
 
 29 My mercy will I keep for him for ever- 
 more : and My covenant shall stand fast with 
 him. 
 
 30 His seed also will I make to endure for 
 ever : and his throne as the days of heaven. 
 
 31 But if his children forsake !My law : and 
 walk not in ^ly judgements ; 
 
 32 If they break My statutes, and keep not 
 My commandments : I will visit their ofi'ences 
 with the rod, and their sin with scourges. 
 
 33 Nevertheless, ily lovingkindness will I 
 not utterly take from him : nor suffer My truth 
 to fail. 
 
 34: lily covenant wiU I not break, nor alter the 
 thmg that is gone out of j\Iy lips : I have sworn 
 *once by My holiness, that I will not fail David. 
 
 35 His seed shall endure for ever : and his 
 seat is like as the sun before Me. 
 
 36 He shall stand fast for evermore as the 
 moon : and as the faithful witness in heaven. 
 
 37 But Thou hast abhorred and forsaken 
 Thine Anointed : and art displeased at him. 
 
 Mediterranean to 
 tlic Euphrates, the 
 boundaries of tlie 
 Davidic Etnpire. 
 
 I i.f. Once for all. 
 
 Quoniam gloria virtutis eorum Tu es : et in 
 beneplacito Tuo exaltabitur cornu nostrum. 
 
 Quia Domini est assumptio nostra : et sancti 
 Israel Regis nostri. 
 
 Tunc locutus es in visione Sanctis Tuis : et 
 dixisti, Posui adjutorium in potente, et exaltavi 
 electum de plebe Mea. 
 
 Inveni David servum Meum : oleo sancto Meo 
 
 et brachium 
 
 unxi eum. 
 
 Manus enim Mea auxiliabitur ei 
 Meum confortabit eum. 
 
 Nihil proficiet inimicus in eo : et filius iniqni- 
 tatis non apponet nocere ei. 
 
 Et concidam a facie ipsius inimicos ejus : et 
 odientes eum in fugam convertam. 
 
 Et Veritas Mea et misericordia Mea cum ipso : 
 et in Nomine Meo exaltabitur comu ejus. 
 
 Et ponam in mari mannm ejus : et in flumini- 
 bus dexteram ejus. 
 
 Ipse invocavit Me, Pater mens es Tu : Deds 
 meus, et susceptor salutis me<e. 
 
 Et ego primogenitum ponam ilium : excelsum 
 \)x?e. regibus terra;. 
 
 In Eeternum servabo illi misericordiam Meam : 
 et testamentum Meum fidele ipsi. 
 
 Et ponam in sseculum saeculi semen ejus : et 
 thronum ejus sicut dies cceli. 
 
 Si autem dereliquerint filii ejus legem Meam : 
 et in judiciis Meis non ambulaverint. 
 
 Si justitias Meas profanaveriut : et mandata 
 Mea non custodierint. 
 
 Visitabo in virga iniquitates eorum : et in 
 verberibus peccata eorum. 
 
 Misericordiam autem Jleam non dispergam 
 ab eo : neque nocebo in veritate ^lea. 
 
 Neque profanaoo testamentum Meum : et quae 
 procedunt de labiis Meis non faciam irrita. 
 
 Semel juravi in sancto Meo, si David mentiar : 
 semen ejus in ajternum manebit. 
 
 Et thronus ejus sicut sol in conspect^ Meo : 
 et sicut luna perfecta in asternum, et testis in 
 ccelo iidelis. 
 
 Tu vero repulisti et despexisti : distulisti 
 Christum Tuum. 
 
 Himself, AVhose wondrous works, in His Incarnation, Resur- 
 rection, and Ascension, the very heavens praised liy the mouth 
 of holy angdls. In this sense we see liow fully the Divine 
 glory (if "the Man Christ Jesua " is illustrated by the voice of 
 prophecy. When St. Paul writes, "But to wliich of the 
 angels said He at any time, Sit on My right hand, until 1 
 make Thine enemies Thy footstool ?" he does but take up the 
 tone of David, " Who is he among the clouds that shall bo 
 comp.ired unto the Lord ? And what is he among the gods 
 that shall be like unto the Lord?" So also, when the Kvan- 
 gelical record tells us that Jesus "arose anil rebuked the 
 wind, and said luito the sea. Peace, be still ; and the wind 
 ceased, and there was a great calm," the worils are as distinct 
 .an historical comment on " Thou rulcst the raging of the sea, 
 Thou stillest the waves thereof wlu-n tliey arise," as is the 
 account given in Kxodus of the Passage of the Red Sea. 
 Hence in this first section of the Psahn there is much of 
 mystical application to our Lord : and we may interpret the 
 eighth verse of the worship given by all the saints and angels 
 to "the Lamb as it had been slain," tlie eleventh verse of the 
 subjugation of Antichrist, the twelftli of that final glory of 
 Christ, when "all things shall be put under His feet.' 
 
 The twentieth verse begins another section in which the 
 Church, or rather Christ in the Person of His mystical Body, 
 recounts the ancient promises of God respecting the establish- 
 ment of the Messiah and His Kingdom. These promises had 
 a partial relation to David himself, but there is very much in 
 them which is clearly typical, and relating to Him Who was 
 "chosen out of the people" by being bom of the Virgin 
 Mary, " anointed " witli the Holy Ghost at His Baptism in 
 .lordan, declared to bo the " First-born " of God by the Voice 
 from Heaven, "This is My beloved Son," maile " higher than 
 the kings of tlic earth " by Ilia reign over a Kingdom which 
 embraces all kingdoms, to Whom is given a "seed" th.at 
 "shall endure for ever," and a throne " like as the sun " in 
 its glory and stability before God. 
 
 After recounting these promises, there is a transition in the 
 thirty-seventh verse to a strain which is that of a Passion 
 Psalm. Coming where it does, this strain illustrates the fact 
 that Christ's whole life on earth was one of deep humiliation, 
 and that the incarnation itself was the first step towards the 
 Cross. K.xcept in the last few words, the remaimler of the 
 Psalm all takes this sad tone, and it is, thus, nmeh in keeping 
 with the tone o£ our Lord's personal feelings so far as they
 
 592 
 
 Cf)C Ipsalms. 
 
 18th Day. [Ps. 90.] 
 
 38 Thou hast broken the covenant of Thy ser- 
 vant : and cast his crown to the ground. 
 
 39 Thou ha.st overthrown all his hedges : and 
 broken down his strong holds. 
 
 40 All they that go by spoil him : and he is 
 become a reproach to his neighbours. 
 
 41 Thou hast set u[) the right hand of his 
 enemies : and made all his adversaries to rejoice. 
 
 42 Thou hast taken away the edge of his 
 sword : and givest him not victory in the battle. 
 
 43 Thou hast jmt out his glory : and cast his 
 throne down to the ground. 
 
 44 The days of his youth hast Thou shortened : 
 and covered him with dishonour. 
 
 4.5 Lord, how long wilt Thou hide Thy self, 
 for ever : and shall Thy wrath burn like fire ? 
 
 46 O remember how short my time is : where- 
 fore hast Thou made all men for nought ? 
 
 47 What man is he that liveth, and shall not 
 see death : and .shall he deliver his soul from the 
 hand of hell 1 
 
 48 Lord, where are Thy old lovingkind- 
 nesses : which Thou swarest unto David in Thy 
 truth 1 
 
 49 Remember, Lord, the rebuke that Thy 
 servants have : and how I do bear in my bosom 
 the rebukes of many people ; 
 
 50 Wherewith Thine enemies have blasphemed 
 Thee, and slandered the footsteps of Thine 
 Anointed : Praised be the Lord for evermore. 
 Amen, and Amen. 
 
 Bay 18. MORNING PRAYER. 
 THE XC. PSALM. 
 Domine, refugium. 
 
 IORD, Thou hast been our refuge : from one 
 ■^ generation to another. 
 
 2 Before the mountains were brought forth, 
 or ever the earth and the world were made ; 
 Thou art God from everlasting, and world with- 
 out end. 
 
 3 Thou turnest man to destruction : again 
 Thou sayest. Come again, ye children of men. 
 
 4 For a thousand years in Thy sight are but 
 as yesterday ; seeing that is past as a watch in 
 the night. 
 
 XC. 
 
 f/tsf. Moses ; in the 
 
 wilderness. 
 Littir^, Burial of 
 
 tliedcad. S.g.ffi. 
 
 Thursday Lauds. 
 
 Evertisti testamentum servi Tui : profanasti in 
 terra sanctuarium ejus. 
 
 Destruxisti omnes sepes ejus : posuisti firma- 
 mentum ejus formidinem. 
 
 Diripuerunt eum omnes transeuntes viam : 
 factus est opprobrium vicinis suis. 
 
 Esaltasti dexteram deprimentium eum : laHifi- 
 casti omnes inimicos ejus. 
 
 Avertisti adjutorium gladii ejus : et non es 
 auxiliatus ei in bello. 
 
 Destruxisti eum ab emundatione : et sedem 
 ejus in terram collisisti. 
 
 ilinorasti dies temporis ejus : perfudisti eum 
 confusione. 
 
 Usquequo, Domine, avertis in finem : exardes- 
 cet sicut ignis ira Tua? 
 
 Memorare qu;e mea substantia : nunquid enim 
 vane constituisti omnes filios homiuum ? 
 
 Quis est homo qui vivet, et non videbit mor- 
 tem : eruet animam suam de mauu inferi ? 
 
 LTbi sunt misericordias Tupe antiquae, Domine : 
 sicut jurasti David in veritate Tua? 
 
 Memor esto, Domine, opprobrii servorum 
 Tuorum : quod continui in sinu meo multarum 
 gentium. 
 
 Quod exprobraverunt inimici Tui, Domink : 
 quod exprobraverunt commutationem Christi 
 Tui. 
 
 Benedictus Dominus in setemum : Fiat, Fiat. 
 
 PSALMUS LXXXIX. 
 
 DOMINE, refugium factus es nobis : a gene- 
 ratiune in generationem. 
 Priusquam montes fierent, aut formaretur terra 
 et orbis : a saeculo et usque in sreculum Tu es 
 Deds. 
 
 Ne avertas hominem in humilitatem : et dixisti, 
 Convertimini filii hominum. 
 
 Quoniam mille anni ante oculos Tuos ; tanquam 
 dies hesterna, qu£e prajteriit. 
 
 are revealed to us in the Gospels. It is impossible to explain 
 how His holy mind could have been so filled with what in 
 ordinary persons we should call despondency, when the 
 glorious end of all must have been visible to Him. Yet the 
 fact is plain in the Gospel narrative, and the latter portion of 
 this Psalm, written concerning Him, is an inspired confirma- 
 tion of tlie fact. Such depression and despondency has not 
 unfrequently come upon the Cliurch of Christ also at certain 
 periods of lier history : and a time will probably arrive when, 
 as "the very elect " will be, " if it were possible," deceived by 
 "false Christs," so they will be driven almost to despair of 
 God's promise that the gates of Hell shall not prevail against 
 His Church. 
 
 The concluding burst of praise (the Doxology of the third 
 Book) which makes a new and so sudden a transition from the 
 sorrow of tlie preceding verses is, more or less, common to 
 nearly all the Psalms which set forth the liumiliation and 
 suffering of our Lord. " Heaviness may endure for a night, 
 but joy Cometh in the morning ; " and tlie morning of the 
 Resurrection brought its earliest rays of Light to the garden 
 tomb. As the triumph and glory of Christ followed im- 
 mediately on His greatest humiliation and suffering, so after 
 the last depression and persecution of His mystical Body tlie ! 
 Light of God and the Lamb will shine upon her, and with i 
 
 unceasing joy the Bride will sing, " Alleluia, for the Lord God 
 Omnipotent reigneth." 
 
 THE FOURTH BOOK 
 
 PSALM XC. 
 
 The title of this Psalm is " A Prayer of Moses the servant of 
 God," and there is no reason to suppose otherwise than that 
 it comes down from him. It seems to be a tj'pical intercession 
 of the typical mediator, uttered in Wew of that revelation of 
 the Fall of man, and of the sentence, "Dust thou art, and 
 unto dust shalt thou return," which is recorded in the Book 
 of Genesis : and the second verse confirms this view by its 
 striking analogy with the opening of that Book. It may be, 
 also, that the third verse is the jirophet's contemplation of 
 God's promise to Eve that One should arise of her descendants 
 Who should bniise the head of the Tempter, and thus open 
 the gates of Paradise for the return of the children of men. 
 It may be, also, that a dim foreshadowing of the time when 
 Christ should appear is indicated by the fourth verse, though 
 the Psalm was probably written about fifteen hundred years 
 before His Advent.' 
 
 ^ St. Barnabas quotes the fourth as one indication among others that the
 
 18th Day. [Fs. 91.] 
 
 Cf)c Psalms. 
 
 593 
 
 5 As soon as Thou scatterest them they are 
 even as a sleep : and fade away suddenly like 
 the grass. 
 
 6 In the morning it is green, and groweth up : 
 but in the evening it is cut down, dried vp, and 
 withered. 
 
 7 For we consume away in Thy displeasure : 
 and are afraid at Thy wrathful indignation. 
 
 8 Thou hast set our misdeeds before Thee : 
 and our secret sins in the light of Thy counten- 
 ance. 
 
 9 For when Thou art angry all our days are 
 gone ; we bring our years to an end, as it were 
 a tale that is "told. 
 
 10 The days of our age are threescore years 
 and ten ;' and though men be so strong that they 
 come to fourscore years : yet is their strength 
 tlien but labour and sorrow ; so soon passeth it 
 away, and we are gone. 
 
 11 But who regardeth the power of Thy 
 wrath : for even thereafter as a man feareth, 
 so is Thy displeasure. 
 
 12 'So teach us to number our days : that we 
 may apply our hearts unto wisdom. 
 
 is Turn Thee again, O Loed, at the last : and 
 be gracious unto Thy servants. 
 
 14 O satisfy us with Thy mercy, and that 
 soon : so shall we rejoice and be glad all the days 
 of our life. 
 
 15 Comfort us again now after the time that 
 Thou hast plagued us : and for the years wherein 
 we have sutiered adversity. 
 
 16 Shew Thy servants Thy work : and their 
 children Thy glory. 
 
 17 And the glorious ]\Iajesty of the Lord our 
 God be upon us : prosper Thou the work of our 
 hands upon us, prosper Thou our handy-work. 
 
 THE XCI. PSALM. 
 
 Qui habitat. 
 
 "VTTHOSO dwelleth under the defence of the 
 VV most High : shall abide under the shadow 
 of the Almighty. 
 
 2 I will say unto the Lord, Thou art my 
 hope, and my strong hold : my God, in Him 
 will I trust. 
 
 a i.e. A fixed num- 
 ber that is fully 
 counted, as wlicn so 
 many sirolces on a 
 bell are "tolled." 
 
 The words are 
 otherwise read "as 
 a meditation." [See 
 An not. Biilt, ii. 
 69=1 
 
 b AI. teach us. 
 
 XCI. 
 
 Hill. Perhaps by 
 Moses; on the re- 
 bellion of Korah. 
 (Num. i6. 44-50.] 
 
 l.itiirs. &. B. S. 
 Compline, Dcdic. 
 of Church, 3rd 
 Noct. 
 
 Et custodia in nocte : qua; pro nihilo habentm-, 
 eorum anni erunt. 
 
 Mane sicut herba transeat, mane floreat et 
 transeat : vespere decidat, induret, et arescat. 
 
 Quia defecimus in ira Tua : et in furore Tuo 
 turbati sumus. 
 
 Fosuisti iniquitates nostras in conspectu Tuo : 
 sseculum nostrum in illuminatione vultus Tui. 
 
 Quoniam omnes dies nostri defecerunt : et in 
 ira Tua defecimus. 
 
 Anni nostri sicut aranea meditabuntur : dies 
 aunorum nostrorum, in ipsis septuaginta anni. 
 
 Si autem in potentatibus octoginta anni : et 
 amplius eorum labor et dolor. 
 
 Quoniam supervenit mansuetudo : et corripie- 
 mur. 
 
 Quis novit potestatem iraj Tua; : et pra; timore 
 Tuo iram Tuam dinumerare 1 
 
 Dexteram Tuam sic notam fac : et eruditos 
 corde in sapientia. 
 
 Convertere, Domine, usquequo : et deprecabilis 
 esto super servos Tuos. 
 
 Eepleti sumus mane misericordia Tua : et 
 exsultavimus et dclectati sumus omnibus diebus 
 nostris. 
 
 Lsetati sumus pro diebus quibus nos humiliasti : 
 annis quibus vidimus mala. 
 
 Kespice in servos Tuos et in opera Tua : et 
 dirige filios eorum. 
 
 Et sit splendor DoiiiNi Dei nostri super nos ; 
 et opera manuum nostrarum dirige super nos : et 
 opus manuum nostrarum dirige. 
 
 Q 
 
 PSALMUS XC. 
 
 UI habitat in adjutorio Altissimi : in protec- 
 tione Dei coeli commorabitur. 
 
 Dicet Domino, Susceptor mens es Tu, et refu- 
 gium meum : Deus mens, sperabo in Eum. 
 
 Even at this early elate God thus revealed to all to whom 
 the words of this Psalm came the Evangelical truth more fully 
 declared in after ages, that death is not a natinvil circumstance, 
 belonging to the constitution of the human body and soul, but 
 tliat it is a consequence of sin : " By one man sin entered into 
 the world, and death by sin, and so death passed upon all 
 men, for that all have sinned." [Rom. v. 12.] It is a truth 
 which is likely to be brought into discredit in an age when 
 physiological studies are not so much tempered as they ought 
 to be by theological studies : but yet a truth which no physio- 
 logical research can disprove, and wliich Holy Scripture 
 distinctly asserts. Man does not die because it is a necessary 
 part of his nature to wear out ; but because the decree has 
 gone forth, " Dyuig, thou shalt die." [Gen. ii. 17.] The 
 
 worl.l win last for COOO years in its present condition. "Therefore, my 
 rhil.livii," lie .-Kl'ls. " in six (lavs, tliat Is, in the six thonsand years, all 
 tliiiiLis shall he finished. Ami lie rcstnd on the seventh day : this means, 
 wli.'Ti His Son shall come, ami »li.aU abolish the time of the Wii-ked One," 
 [Antichrist,! " and shall ,)uclj;e the ungodly, and slndl change the sun and 
 iMonn and stirs. Then siiall He rest gloriously on the seventh day." 
 
 I Moses himself lived to tlie age ot 120, and was then in full vigour, 
 tncut. xxxii. 7.1 But the forty years which Israel spent in the wilderness 
 appear to have been the extreine limit of a generation : and we may, there- 
 fore, i-oncliide that "threescore years and ten" was nearly the average 
 •i^'p of nrinkind even in the time of Moses, though specially so of thnM! 
 >v ho died in the wilderness, and the shortening of whose lives had a penal 
 character. 
 
 key-note, or Antiphon, of this Psalm is, then, to be found in 
 the words of Isaiali, partly adopted by St. Peter : " The Voice 
 said, Cr.y. And he said, Wliat shall I cry ? All flesh is grass, 
 and all the goodliness thereof is as the flower of the field. The 
 grass ^\•ithereth, the flower fadeth, because the Spirit of the 
 Lord bloweth upon it : surely the people is grass. The grass 
 withereth, and the flower fadeth, but the Word of our God 
 shall stand for ever." Blessed be fiod tliat a further revela- 
 tion also has been made to us, "I am the Resurrection and 
 the Life : he that believeth in Me, though he were dead, yet 
 shall he live : and whosoever livetli and believeth in Me shall 
 never die," "Said I not unto tlice, th.at, if thou wouldest 
 believe, thou shouldest see the glory of God ? " 
 
 PSALM XCI. 
 
 When the Tempter misquoted the eleventh and twelfth 
 verses of this Psalm, he was the means of giving us evidence 
 that it is spoken of Christ, for the lioly .Icsiis did not contra- 
 dict the application of it to Himself, but rebuked the wrong 
 application of it.' Amidst the frequent changes of pronouns 
 
 . 2 As Satan distorted God's eonimnnd to our first parents, so he omitted 
 " in all Thy ways,"— the ways of Cluist's work and duty,— Ul quoting thesa 
 verses. [Matt. iv. 0.] 
 
 2p
 
 594 
 
 C6e Psalms. 
 
 18th Day. [Ps. 92.] 
 
 3 For He shall deliver thee from the snare of 
 the hunter ; and from the "noisome pestilence. 
 
 4 He shall defend thee under His wings, and 
 thou shalt be safe under His feathers ; His faith- 
 fulness and truth shall be thy shield and buckler. 
 
 5 Thou shalt not be afraid for any terror by 
 night : nor for the arrow that flieth by day ; 
 
 6 For the pestilence that walketh in darkness : 
 nor for the sickness that destroyeth in the noon- 
 day. 
 
 7 A thousand shall fall beside thee, and ten 
 thousand at thy riglit hand ; but it shall not 
 come nigh thee. 
 
 8 Yea, with thine eyes shalt thou behold : 
 and see the reward of the ungodly. 
 
 9 For Thou, Lord, art my hope : Thou hast 
 set Thine house of defence very high. 
 
 10 There shall no evil happen unto thee : 
 neither shall any plague come nigh thy dwelling. 
 
 11 For He shall give His angels charge over 
 thee : to keep thee in all thy ways. 
 
 12 They shall bear thee in their hands : that 
 thou hurt not thy foot against a stone. 
 
 13 Thou shalt go upon the lion and adder : 
 the young lion and the dragon shalt thou tread 
 under thy feet. 
 
 14 Because he hath set his love upon Me, 
 therefore will I deliver him : I will set him up, 
 because he hath known My Name. 
 
 15 He shall caD upon Me, and I will hear him ; 
 yea, I am with him in trouble ; I will deliver 
 him, and bring him to honour. 
 
 1 6 With long life will I satisfy him : and shew 
 him My salvation. 
 
 THE XCII. PSALM. 
 Bonum est confiteri. 
 
 IT is a good thing to give thanks unto the 
 Lord : and to sing praises unto Thy Name, 
 O most Highest ; 
 
 2 To tell of Thy lovingkindness early in the 
 morning : and of Thy truth in the night-season ; 
 
 3 Upon an instrument of ten strings, and upon 
 the lute : upon a loud instrument, and upon the 
 harp. 
 
 4 For Thou, Lord, hast made me glad through 
 Thy 'works : and I will rejoice in giving praise 
 for the operations of Thy hands. 
 
 a i.e. Noxious, or 
 destroying. 
 
 xcn. 
 
 Hist. Perhaps by 
 Moses; and after- 
 wards used as a 
 Sabbath morning 
 Psalm in the 
 Temple. 
 
 I.Uursr- *■ ffi- !§• 
 Saturday Lauds, 
 All Saints. Mattins, 
 2nd Noct. 
 
 * Of, doings : i.e. 
 Thy Providential 
 dealings with me. 
 
 Quoniam Ipse liberavit me de laqueo venan- 
 tium : et a verbo aspero. 
 
 Scapulis Suis obumbrabit tibi : et .sub pennis 
 Ejus sperabis. 
 
 Scuto circundabit te Veritas Ejus : non timebis 
 a timore nocturno. 
 
 A sagitta volante in die, a negotio perambulante 
 in tenebris : ab incursu, et d^monio meridiano. 
 
 Cadent a latere tuo mille, et decern miUia a 
 dextris tuis : ad te autem non appropinquabit. 
 
 Veruntamen oculis tuis considerabis : et retri- 
 butionem peccatorimi videbis. 
 
 Quoniam Tu es, Dojiine, .spes mea : Altissimum 
 posuisti refugium Tuum. 
 
 Non accedet ad te malum : et flagellum non 
 appropinquabit tabernaculo tuo. 
 
 Quoniam angelis Suis mandavit de te : ut 
 custodiant te in omnibus viis tuis. 
 
 In manibus portabunt te : ne forte oifendas ad 
 lapidem pedem tuum. 
 
 Super aspidem et basiliscum ambulabis : et 
 conculcabis leonem et draconem. 
 
 Quoniam in Me speravit, liberabo eum : pro- 
 tegam eum, quoniam cognovit Nomen Meum. 
 
 Clamabit ad Me, et ego exaudiam eum : cum 
 ipso sum in tribulatione ; eripiam eimi et glorifi- 
 cabo eum. 
 
 Longitudine dierum replebo eum : et ostendam 
 iUi salutare Meum. 
 
 B 
 
 PSALMUS XCI. 
 
 ONUM est confiteri Domino 
 Nomini Tuo, Altissime. 
 
 et psallere 
 
 Ad annuntiandum mane misericordiam Tuam 
 et veritatem Tuam per noctem. 
 
 In decachordo psalterio : cum cantico, ir 
 cithara. 
 
 Quia delectasti me, Domine, in factura Tua 
 et in operibus manuum Tuarum exsultabo. 
 
 which occur, it may yet be clearly discerned that the Psalm is 
 substantially a continuous promise of God to the Beloved Son 
 in Wliom He is well pleased. The literal figure of the first 
 and fourth verses looks, doubtless, towards the Mercy-seat 
 over which the wings of the Cherubim were spread forth: but 
 mystically it looks to that unity of the First and Second 
 Person of the Blessed Trinity which St. John speaks of when 
 he WTites, " The only-begotten Son, Which is in the bosom of 
 the Father." [John i. IS.] For this dwelling under the 
 defence of the Most High and abiding under the shadow of 
 the Almighty was the strength and safety of our Lord's 
 Human Nature. Thus He was delivered from the snai-es 
 which the De\-il laid for Him in the Temptation, having 
 been already delivered by His Immaculate Conception from 
 the "noisome pestilence " of original sin. Thus the "fiery 
 dai-ts " of the Evil One were shot against Him in vain. Thus, 
 though a thousand fell beside Him and ten thousand at His 
 right liand by the sting of death, that pestilence came not 
 nigh Him, for He was .able to say, " Death, I will be thy 
 plagues." Thus, also, did He withstand the "roaring lion" 
 who goeth about seeking whom he may devour : thus did He 
 bi-uise the head of the " adder : " and thus, hereafter, will He 
 
 tread under His feet " the Dragon, that old serpent, which is 
 the Devil," in His final glorious victory over all that is evil. 
 
 .And since He vouchsafes to make such an intimate union 
 as He does make between Himself and His Church, therefore 
 these pi'omises tliat were made primarily to Him, the Bride- 
 groom, may be taken as applicable, in a secondary degree, to 
 her, the Bride. " Clothed -nith the Sun" of Righteousness, 
 she will eventually tread down under her feet the symbol and 
 the power of ibitichrist, she will be brought to honour in the 
 Presence of her Lord, and "having the glory of God," not- 
 withstanding all the dangers and persecutions through which 
 slie will have to pass. 
 
 PSALM XCII. 
 
 The title, ' ' A Psalm and song for the Sabbath day, " points 
 out this to be a song of the Church during that rest upon 
 which she has already, in some degree, entered, and in 
 anticipation of the great Sabbath when she will enjoy com- 
 plete rest from her warfare with sin : the " rest that remaineth 
 for the people of God." 
 
 The Psalm lias an Eucharistic character, the twelfth and
 
 18th Day. [Ps. 93.] 
 
 Cf)c P.salm0. 
 
 595 
 
 Thy 
 
 5 O Lord, how glorious are Thy works 
 thoughts are very deep. 
 
 6 An unwise man doth not well consider this : 
 and a fool doth nut understand it. 
 
 7 When the ungodly are green as the grass, 
 and when all the workers of wickedness do 
 flourish : then shall they be destroyed for ever ; 
 but Thou, Lord, art the most Highest for ever- 
 more. 
 
 8 For lo. Thine enemies, O Lord, lo, Thine 
 enemies shall perish : and all the workers of 
 wickedness shall be destroyed. 
 
 9 But mine horn shall be exalted like the horn 
 of an "unicorn : for I am anointed with fresh oil. 
 
 10 Mine eye also shall see his lust of mine 
 enemies : and mine ear shall hear his desire of 
 the wicked that arise up against me. 
 
 11 The righteous shall flourish like a palm- 
 tree : and shall spread abroad like a cedar in 
 Libanus. 
 
 12 Such as are planted in the house of the 
 Lord : shall flourish in the courts of the house of 
 our God. 
 
 13 They also shall bring forth more fruit in 
 their age ; and shall be fat and well-liking. 
 
 14 That they may shew how true the Lord 
 my strength is : and that there is no unrighteous- 
 ness in Him. 
 
 Day 18. Evening Prayer, 
 the xciii. psalm. 
 
 Dominus regnavit. 
 
 THE Lord is King, and hath put on glorious 
 apparel : the Lord hath put on His apparel, 
 and girded Himself with strength. 
 
 2 He hath made the round world so sure : 
 that it cannot be moved. 
 
 3 Ever since the world began hath Thy seat 
 been prepared : Thou art from everlasting. 
 
 4 The floods are risen, O Lord, the floods have 
 lift up their voice : the floods lift up their waves. 
 
 5 The waves of the sea are mighty, and rage 
 horribly : but yet the Lord, Who dwelleth on 
 high, is mightier. 
 
 6 Thy testimonies, O Lord, are very sure : 
 holiness becometh Thine house for ever. 
 
 a See ytti 
 ii. tK^i 
 
 xcin. 
 
 Ifitt. Perhaps by 
 Moses, 
 
 /..•■.^. s. a. s. 
 
 Sunday and Festi- 
 val Lauds. 
 
 Quam magnificata sunt opera Tua, Domine : 
 nimis profunda factas sunt cogitationes Tuk. 
 
 Vir insipiens non cognoscet : et stultus non 
 intelUget ha2c. 
 
 Cum exorti fuerint peccatores sicut fanum : et 
 apparuerint omnes qui operantur iniquitatem : 
 
 Ut intereant in sieculum sajculi : Tu autem 
 Altissimus in teternum, Domine. 
 
 Quoniam, ecce, inimici Tui, Domine, quoniam, 
 ecce, inimici Tui peribunt : et dispergentur omnes 
 qui operantur iniquitatem. 
 
 Et exaltabitur sicut unicornis cornu meum : et 
 senectus mea in misericordia uberi. 
 
 Et despexit oculus mens inimicos meos : et 
 insurgentibus in me malignantibus audiet auris 
 mea. 
 
 Justus ut pabna florebit : sicut cedrus Libani 
 multipUcabitur. 
 
 Plantati in domo Domini 
 nostri florebunt. 
 
 in atriis domus Dei 
 
 et 
 
 Adhuc multiplicabuntur in senecta uberi 
 bene patientes erunt, ut annuntient, 
 
 Quoniam rectus Dominus Deus noster : et non 
 est iniquitas in Eo. 
 
 psALiius xcn. 
 
 DOMINUS regnavit ; decorem indutus est : 
 indutus est Dominus fortitudinem, et prfe- 
 ciiixit Se. 
 
 Etenim firmavit orbem terrre : qui non com- 
 movebitur. 
 
 Parata sedes Tua ex tunc ; a sajculo Tu es. 
 
 Elevaverunt flumina, Domine : elevaverunt 
 flumina vocem suam. 
 
 Elevaverunt flumina fluctus suos : a vocibus 
 aquarum multarum. 
 
 Mirabiles elationes maris : mirabilis in altis 
 Dominus. 
 
 Testimonia Tua credibilia facta sunt nimis : 
 domum Tuam decet sanctitudo, Domine, in longi- 
 tudinem dierum. 
 
 thirteenth verses especially pointing to the Sacramental life 
 out of which the eternal life of Heaven will spring. In the 
 ninth verse, also, there is a reference to that anointing which 
 ever looks, in the Psalms, to the work of the Holy Ghost, anil 
 to His Presence with the mystical Body of Christ. He Him- 
 self was " anointed with the oU of gladness above His 
 fellows : " but of His members it is also said, " Yc have an 
 unction from the Holy One " [1 .John ii. 201 : -i"'' t'leir song, 
 at the last, is an Kvangelical paraphrase of this ninth verse, 
 " Thou hast made us unto our God kings and priests." [liov. 
 v. 10.] 
 
 The concluding verses of the Psalm speak of the mystical 
 Tree of Life so often referred to in this and in other parts of 
 Holy »Scripturc. Our Lord adopts the figure of the Vine : 
 here it is the palm and the cedar, the one renowned as pro- 
 viding food in extnaordinary abundance, the other noted for 
 beauty and strength. In each case tlie one Root, Stem, and 
 Branch are signified ; Him from Whom tlie Israel of Goil 
 alone derive Life, strength, and gloiy. " I will be as the dew 
 unto Israel : he sli.ill grow as the lily, and cast forth his 
 
 roots as Lebanon. His branches shall spread, and his beauty 
 shall be as the olive-tree, and iiis smell as Lebanon. Tliey 
 that dwell under his shadow shall return ; they shall revive 
 as the Corn, and grow as the Vine : the scent thereof shall 
 be as the wine of Lebanon." 
 
 PSALM XCIII. 1 
 
 The magnificent opening of this Psalm indicates the begin- 
 ning of a scries of which tlie lOOtli Psalm is the last, and in 
 which (designedly or accidentally) the Advent of our Lord 
 and His Kingship are the continued subjects of praise. As 
 God He was supreme from eternity : but when He put on tlie 
 apparel of His Human Nature He girded Himself witli strength 
 to become the Saviour of mankind ; and, when that apparel 
 
 I The Scptuagint title (if the 03r(I Psalm nssiKiis it to "the day hefnre 
 the Sabbath, when the earth was fovinded." Kt. Anjxiistiiie coniieets this 
 title with the subject of the Psahn by reminding his heareis that on the 
 .sixth day God created man in His own Image, and that our Lord's Incar- 
 nation l>egan the sixth age of the world.
 
 596 
 
 Cf)e Psalm0. 
 
 18th Day. [Ps. 94. J 
 
 THE XCIV. PSALM. 
 Deus ultionum. 
 
 OLORD God, to Whom vengeance belongeth : 
 Thou God, to Whom vengeance belongeth, 
 shew Thyself. 
 
 2 Arise, Thou Judge of the world : and reward 
 the proud after their deserving. 
 
 3 Lord, how long shall the ungodly : how 
 long shall the ungodly triumph ? 
 
 4 How long shall all wicked doers speak so 
 disdainfully : and make such proud boasting? 
 
 5 They smite down Thy people, O Loed ; and 
 trouble Thine heritage. 
 
 6 They murder the widow and the stranger : 
 and put the fatherless to death. 
 
 7 And yet they say. Tush, the Loed shall not 
 see : neither shall the God of Jacob regard it. 
 
 8 Take heed, ye unwise among the people : O 
 ye fools, when will ye understand 1 
 
 9 He that planted the ear, sliall He not hear : 
 or He that made the eye, shall He not see 1 
 
 10 Or He that nurtureth the heathen : it is 
 He that teacheth man knowledge, shall not He 
 punish '? 
 
 1 1 The Lord knoweth the thoughts of man : 
 that they are but vain. 
 
 12 Blessed is the man whom Thou chastenest, 
 O Lord : and teachest him in Thy law ; 
 
 13 That Thou mayest give him patience in 
 time of adversity : until the pit be digged up for 
 the ungodly. 
 
 14 For the Lord will not fail His people : 
 neither will He forsake His inheritance ; 
 
 15 Until righteousness turn again unto judge- 
 ment : all such as are true in heart shall follow 
 it. 
 
 16 'WTio will rise up with me against the 
 wicked : or who will take my part against the 
 evil-doers 1 
 
 17 If the Loed had not helped me : it had not 
 faUed but my soul had been put to silence. 
 
 18 But when 1 said, My foot hath slipped : 
 Thy mercy, Lord, held me up. 
 
 19 In the multitude of the sorrows that 1 had 
 in my heart : Thy comforts have refreshed my 
 soul. 
 
 by 
 
 XCIV. 
 
 Misf. Perhaps 
 
 Moses, 
 i./»r(r. S. ». ff. 
 
 Fridrty M.ittins. 
 
 Ciood Friday. ;^rd 
 
 Noct, 
 
 PSALMUS XCIII. 
 
 DEUS ultionum Dominus : Deus ultionum 
 libere egit. 
 
 Exaltare Qui judicas terram ; redde retribu- 
 tionem superbis. 
 
 Usquequo peccatores, Domine : usquequo pec- 
 catores gloriabuntur : 
 
 Effabuntur, et loquentur iniciuitatem : loquentur 
 omnes qui operantur injustitiam 1 
 
 Populum Tuum, Domine, humiliaverunt ; et 
 hsereditatem Tuam vexaverunt. 
 
 Viduam et advenam interfecerunt : et pupillos 
 occiderunt. 
 
 Et dixerunt, Non videbit Dominus : nee intel- 
 liget Deus Jacob. 
 
 Intelligite insipientes in populo : et stulti 
 aliquando sapite. 
 
 Qui plantavit aurem, non audiet] aut Qui 
 finxit oculum, non considerat ? 
 
 Qui corripit gentes, non arguet? Qui docet 
 hominem scientiam ? 
 
 Dominus scit cogitationes hominum : quoniam 
 vanse sunt. 
 
 Beatus homo quern Tu erudieris, Domine : et 
 de lege Tua docueris eum. 
 
 LTt mitiges ei a diebus malis : donee fodiatur 
 peccatori fovea. 
 
 Quia non repellet Dominus plebem Suam : et 
 hsereditatem Suam non derelinquet. 
 
 Quoadusque justitia convertatur in judicium : 
 et qui juxta illam omnes qui recto sunt corde. 
 
 Quis consurget mihi adversus malignantes? 
 aut quis stabit mecum adversus operantes iniqui- 
 tatem. 
 
 Nisi quia Dominus adjuvit me : paulominus 
 habitasset in inferno anima mea. 
 
 Si dicebam, Motus est pes mens : misericordia 
 Tua, Domine, adjuvabat me. 
 
 Secundum multitudinem dolorum meorum in 
 corde meo : consolationes Tuse L-etificaverunt 
 animam meam. 
 
 became glorious by His Resurrection, to become King of kings 
 .and Lord of lords. " Who is this that cometh from Edom, 
 with dyed garments from Bozrah ? this that is glorious in His 
 apparel, travelling in the greatness of His strengtli ? I that 
 speak in rigliteousness, mighty to save." ..." I looked, and 
 there was none to help ; and I wondered that there was none 
 to uphold : therefore Mine own aiTn brought salvation unto 
 Me : and My fury, it upheld Me." 
 
 By that Advent and Incarnation the King of kings " hath 
 made tlie round world " of His spiritual Kingdom " so sure 
 that it cannot be moved " from the Rock on wliich He has 
 founded it, and the gates of Hell cannot prevail against it. 
 The floods of the sea of this world " beat \-chemcntly upon 
 that House," but it is founded on a Rock : and within its 
 walls is that throne of everlasting dominion which was pre- 
 pared ever since the world began in the loving purpose of an 
 all-pitying God to become the Saviour of man. Amid all the 
 ti'onble tliat may fall on the Church, the immoveability of licr 
 foundation and the eternal Royalty of her Head will be lier 
 true consolation and support. " In the world ye shall have 
 tribulation : but be of good comfort ; I have overcome the 
 world." [Jolui xvi. 33.] 
 
 PSALM XCrV' . 
 
 The first act of Clirist's final sovereignty will necessarily be 
 
 the judgement and subjugation of those who oppose His 
 Kingdom. His own words declare the nature of His Second 
 Advent and manifestation, ' ' Hereafter shall ye see the Son of 
 Man sitting on the right hand of power, and coming in the 
 clouds of Heaven : " the opening words of the Revelation 
 declare, " Behold, He cometh witli clouds ; and every eye shall 
 see Him, and they also which pierced Him : and all kindreds 
 of the eartli shall wail because of Him. Even so, Amen " 
 [Rev. i. 7] : and the prophet of tlie New Dispensation lieard 
 the martyrs using almost the words witli which this Psalm 
 opens, wlien "tliey cried with a loud voice, saying. How 
 long, O Lord, holy and true, dost Tliou not judge and avenge 
 our blood on them that dwell on the eartli ?" Tliis Psalm, 
 tlierefore, is the call of the Church to Clirist to fulfil her con- 
 stant praj-er, " Tliy Kingdom come, " and the antecedent of her 
 great Eucharistio hymn, " We give Thee thanks, Lord God 
 Almighty, Which art, and wast, and art to come ; because 
 Tliou hast taken to Thee Thy great power, and hast reigned." 
 [Rev. xi. 17.] 
 
 That events will occur shm-tly before our Lord's Second 
 Advent wliich will cause the Church of God to cry out in 
 anguish for Christ to hasten His Kingdom and to judge her 
 cause against the great Persecutor of that time, our Lord 
 Himself revealed in His last discourse to the Apostles before 
 His Suffering. A constant tradition of tlie Cliristian world
 
 19th Day. [Ps. 95.] 
 
 Cf)c lpsalm0. 
 
 597 
 
 20 Wilt Thou have any thing to do with the 
 stool of wickedness : which imagineth mischief 
 as a law ? 
 
 21 They gather them together against the soul 
 of the righteous : and condemn the innocent 
 blood. 
 
 22 But the Lord is my refuge : and my God 
 is the strength of my confidence. 
 
 23 He .shall recompense them their wickedness, 
 and destroy them in their own malice : yea, the 
 Lord our God shall destroy them. 
 
 Day 19. MORNING PRAYER. 
 THE XCV. PSALM. 
 Venite, exultemus. 
 
 OCOilE, let us sing unto the Lord : let us 
 heartily rejoice in the strength of our sal- 
 vation. 
 
 2 Let us come before His presence with thanks- 
 giving : and shew ourselves glad in Him with 
 psalms. 
 
 3 For the Lord is a great God : and a great 
 King above all gods. 
 
 4 In His liand are all the "comers of the 
 earth : and the strength of the hills is His also. 
 
 5 The sea is His, and He made it : and His 
 hands prepared the dry land. 
 
 6 come, let us worship and fall down : and 
 kneel before the Lord our Maker. 
 
 7 For He is the Lord our God : and we are 
 the people of His pasture, and the sheep of His 
 hand. 
 
 8 To-day if ye will hear His voice, harden not 
 your hearts : as in the pro:Vocation, and as in the 
 day of temptation in the wilderness ; 
 
 9 "When your fathers tempted Me : proved Me, 
 and saw ily works. 
 
 10 Forty years long was I grieved with this 
 generation, and said : It is a people that do err 
 in their hearts, for they have not known My 
 ways ; 
 
 11 Unto whom I sware in ]\ly wrath : that 
 they should not enter into My rest. 
 
 XCV, 
 
 Hrst. Perhaps by 
 Moses. 
 
 Lititri;, Invit.ltory 
 Psalm. S. g. S- 
 Invitatory Psa'iii, 
 Epiphany, Matlin-s, 
 and Noct. 
 
 a Or, as ill B. V., 
 " the deep places. 
 
 Nunquid adha;ret Tibi sedes iniquitatis : qui 
 fingis laborem in prsecepto ? 
 
 Captabunt in animam justi : et sanguinem 
 innocentem condemnabunt. 
 
 Et factus est mihi Do.minus in refugium : et 
 Deus mens in adjutorium spei meee. 
 
 Et reddet iUis iniquitatem ipsorum, et in 
 malitia eorum disperdet eos : disperdet illos 
 DoMiNu.s Deus noster. 
 
 PSALMUS XCIV. 
 
 VEXITE, exultemus Domino ; jubilenius Deo 
 salutari nostro. 
 
 PrKoccupemus faciem Ejus in confessioue : et 
 in i)salmis jubilemus Ei. 
 
 Quoniani Deus magnus Dominus : et rex mag- 
 nus super omnes deos. 
 
 Quia in manu Jjus sunt omnes fines terr£e : et 
 altitudines montium Ipsius sunt. 
 
 Quoniam Ipsius est mare, et Ipse fecit illud : 
 et siccam manus Ejus formaverunt. 
 
 Venite adoremus et j^rocidamus et ploremus 
 ante Dominum Qui fecit nos : quia Ipse est Deus 
 noster : 
 
 Et nos populus pascuaB Ejus : et oves manus 
 Ejus. 
 
 Hodie si vocem Ejus audieritis ; nolite obdurare 
 corda vestra. 
 
 Sicut in irritatione : secundum diem tentationis 
 in deserto. 
 
 Ubi tentaverunt Me patres vestri : probaverunt 
 et viderunt opera Mea. 
 
 Quadraginta annis ofiensus fui generationi illi : 
 et dixi. Semper hi errant corde. 
 
 Et isti non cognoverunt vias ]\Ieas : ut juravi 
 in ira Mea, Si introibunt in requiem Meani. 
 
 has also been maintained to the same efifect. No doubt the 
 full application of this Psalm will be revealed when that time 
 an-ives, a time wlien the faith and patience of Christians will 
 l)e tried to the uttermost. 
 
 But although the crowning vinlence of the great Enemy of 
 God and man is reserved for a future time, he is still the gi-cat 
 Enemy at all times, and the prayer, "Thy Kingdom come," 
 is conjoined with the prayer, "Deliver us from evil," — the 
 Evil One and all the evil which he causes. Hence the con- 
 tinual prayer of tlie Church is uttered as in the face of an 
 Enemy whose hatred never ceases, and whose power is being 
 exercised against her year by year and day by day. The One 
 Body, therefore, of whose sufi'crings the words of this Psalm 
 were once most literally true, and of whom they ^^■ill be so 
 again, utters tlicm still (e\-en in a time when there is little 
 outward persecution of Christians), because her foe is still 
 what he has been and ever will be, and because all history is 
 one continuous present in the eye of tlie Lord. 
 
 A large portion of this P.salm will bear personal application 
 to the case of individual Christians, who may, in its words, 
 acknowledge before (!od tlieir sense of His love in the chas- 
 tisements tliat are sent to them, and of the comforts with 
 which He alone can refresh tlio soul in the multitude of its 
 
 PSALM XCV. 
 
 For many ages this Psalm has been sung every morning in 
 the whole Western Church, and a portion of it in the Eastern 
 Church, as an Introductory hymn to the other portions of the 
 Psalter ; the key to such an usage being found in the second 
 verse, and in the invitation to worship Christ which gives its 
 character to the wliole Psalm.' 
 
 In its place in the Psalter it may be regarded as setting 
 forth, in the first half, the Divine Nature of our Lord as "a 
 gi-eat God ;" His Royalty as " a great King ;" His supremacy 
 above all the angels to whom in their majesty and might the 
 name of gods is, in a lower sense, conceded ; His glory and 
 power as the Creator of the land and sea (with all that is 
 comprehended in those terms) ; and as the Sustaincr, in His 
 Divine Providence, of all that lie Ims created. In tlie second 
 half of the Psalm, beginning with the sixth verse, the glory 
 of Christ is set forth with respect to the relation between 
 Him and mankind : Let us worship Him, for He is not only 
 Creator of the universe, but He is our Creator, o\n God, our 
 Divine Shepherd. The latter verses of this second division of 
 the Psalm consist of a warning to the Christian flock of the 
 
 ' See p. 187 for a note on the use of tliis as au Invitatory Psalm.
 
 598 
 
 C|)c Psalms. 
 
 19th Day. [Ps. 96, 97.] 
 
 THE XCVI. PSALM. 
 Cantate Domiuo. 
 
 OSING unto the Lord a new song : sing unto 
 the Lord, all the whole earth. 
 
 2 Sing unto the Lord, and praise His Name : 
 "be telling of His salvation from day to day. 
 
 3 Declare His honour unto the heathen : and 
 His wondera unto all jieojile. 
 
 4 For the Lord is great, and cannot worthily 
 be praised : He is more to be feared than all 
 gods. 
 
 5 As for all the gods of the heathen, they are 
 but idols : but it is the Lord that made the 
 heavens. 
 
 6 Glory and worship are before Him : power 
 and honour are in His sanctuary. 
 
 7 Ascribe unto the Lord, O ye kindreds of 
 the people : ascribe unto the Lord -worship and 
 power. 
 
 8 Ascribe unto the Lord the honour due unto 
 His Name : bring ^presents, and come into His 
 courts. 
 
 9 O worship the Lord in the beauty of holi- 
 ness : let the whole earth stand in awe of Him. 
 
 10 Tell it out among the heathen that the 
 Lord is King : and that it is He Who hath made 
 the round world so fast that it cannot be moved ; 
 and how that He shall judge the people right- 
 eously. 
 
 1 1 Let the heavens rejoice, and let the earth 
 be glad : let the sea make a noise, and all that 
 therein is. 
 
 12 Let the field be joyful, and all that is in it: 
 then shall all the trees of the wood rejoice before 
 the Lord. 
 
 13 For He cometh, for He cometh to judge 
 the earth : and with righteousness to judge the 
 world, and the people with His truth. 
 
 THE XCVn. PSALM. 
 Dominus regnavit. 
 
 THE Lord is King, the earth may be glad 
 thereof : yea, the midtitude of the isles 
 may be glad thereof. 
 
 2 Clouds and darkness are round about Him : 
 righteousness and judgement are the habitation 
 of His seat. 
 
 XCVI. 
 
 Hist. Perhaps by 
 Moses, and ada|)t- 
 eil by David for 
 the removal of the 
 Ark to Zion. [i 
 Chron. i6, 7-] 
 
 LU,.ri:. £.. S. ©. 
 Friday Mattins. 
 Ciihstmas. Circum- 
 cision, Epiphany, 
 Trinity Sunday, 
 Dedic. of Church. 
 B. v. M., St. Mi- 
 chael, Transfii;;, 
 N.nnie of Jesus, 
 Ex. Cross, ^'irt;. 
 and Matr, 3rd 
 Noct. 
 
 a Or. bear the ^lad 
 tidings. 
 
 b i.e. Offerings. 
 
 XCVII. 
 Hist. Perhaps by 
 Moses, or Joshua, 
 for the passage of 
 the Jordan, and re- 
 cast by David. 
 Lttitrg. 5'. ^. 15. 
 Friday ^^altins. 
 Circumcision, Epi- 
 phany. Trinity Sun- 
 day, Apostles and 
 Evangelists. B. V. 
 M., St. Michael, 
 Transfig., Ex. 
 
 Cross, Dedic. of 
 Church, Virff, and 
 Matr., 3rd Noct. 
 
 PSALM us XCV. 
 
 CANTATE Domino canticum novum : cantate 
 Doming omnis terra. 
 Cantate Domino, et benedicite Nomini Ejus : 
 annuntiate de die in diem salutare Ejus. 
 
 Annuntiate inter gentes gloriam Ejus : in 
 omnibus populis mirabilia Ejus. 
 
 Quoniam magnus Domincs, et laudabUis nimis : 
 terribilis est super omnes deos. 
 
 Quoniam omnes dii gentium dtemonia 
 MINUS autem coelos fecit. 
 
 Do- 
 
 Confessio et pulchritude in conspectu Ejus : 
 sanctimonia et magnificentia in sanctificatione 
 Ejus. 
 
 Afferte Domino, patrise gentium, afferte Do- 
 mino gloriam et honorem : afferte Domino gloriam 
 Nomini Ejus. 
 
 Tollitc hostias, et introite in atria Ejus : 
 adorate Dominum in atrio sancto Ejus. 
 
 Commoveatur a facie Ejus universa terra : 
 dicite in gentibus quia Dominus regnavit. 
 
 Etenim correxit orbem terrte, qui non commo- 
 vebitur : judicabit populos in sequitate. 
 
 Lsetentur coeli, et exsultet terra ; commoveatur 
 mare, et plenitudo ejus : gaudebunt campi, et 
 omnia quse in eis sunt. 
 
 Tunc exsultabunt omnia ligna silvarum a facie 
 Domini, quia venit : quoniam venit judicare 
 terram. 
 
 Judicabit orbem terris in sequitate : et populos 
 in veritate Sua. 
 
 D 
 
 PSALMUS XCVI. 
 
 OMINUS regnavit, exsultet terra : laetentur 
 insulis multse. 
 
 Nubes et caligo in circuitu Ejus : justitia et 
 judicium correctio sedis Ejus. 
 
 Good Shepherd drawn from the histoi-y of His Jewish flock. 
 " Let us labour, therefore, to enter into that rest, lest any 
 man fall, after the same example of unbelief." [Heb. iv. IL] 
 
 PSALM XCVI. 
 
 As our Lord said, " A new commandment I give unto yoti, 
 That ye love one another : as I have loved you, that ye also 
 love one another " [Jolm xiii. 34]: so a "new song" com- 
 memorates the great change which His Death and Resurrec- 
 tion effected by drawing the heathen into His fold. The 
 gloiy of the King of kings is no longer to be declared only to 
 His people. Israel, but also to the heathen, out of whom He 
 gathers a new Israel when rejected by the unbelievuig .lews. 
 The Christian sense of this Psalm, therefore, makes it not 
 only a proclamation of the glory of God as a God infinitely 
 superior to the idols of the heathen, but also a proclamation 
 of the glory of His salvation WTOught for all, and an invitation 
 to all to come and sacrifice in His courts, and to worship Him 
 in the beauty of holiness. 
 
 This beautiful hjTiin is therefore a prophetic anticipation of 
 the miracle of Pentecost, when men of every nation under 
 
 Heaven heard tlie wonderful works of God in the Incarnation, 
 Death, and Eesurrection of the Lord Jesus, proclaimed to 
 them in their native languages : and of that time when the 
 Apostles learned more distinctly still that it was the purpose 
 of their Master that they should found His Church among the 
 Gentiles as well as the Jews. "God hath highly exalted 
 Him, and given Him a Name which is above every name, that 
 at the Name of Jesus every knee should bow, of tilings in 
 Heaven, and things in earth, and things under the earth : and 
 that every tongue should confess that Jesus Christ is Lord, to 
 the glory of God the Father." 
 
 PSALM XCVII. 
 
 From the manner in which St. Paul quotes the seventh 
 verse of this Psalm, it must be taken as written altogether to 
 the praise of our Lord : "When He bringeth in the First-be- 
 gotten into the world He saith. And let all the angels of God 
 worship Him." It is therefore a hymn to the glory of Christ 
 in respect to His reign in the Kingdom gained by His Incar- 
 nation. " He AVho stood before the judge, He Who received 
 blows. He Who was scourged, He '\Mio was spit upon, He
 
 19th Day. [Ps. 98.] 
 
 Cf)e Ipsalms. 
 
 599 
 
 3 There shall go a fire before Him ; and bum 
 up His enemies on every side. 
 
 4 His lightnings gave shine unto the world : 
 the earth saw it, and was afraid. 
 
 5 The hills melted like wax at the presence of 
 the LoED : at the presence of the Lord of the 
 whole "earth. 
 
 6 The heavens have declared His righteous- 
 ness : and all the people have seen His glory. 
 
 7 Confounded be all they that worship carved 
 images, and tliat delight in vain gods : worship 
 Him, all ye gods. 
 
 8 Sion heard of it, and rejoiced : and the 
 daughters of Judali were glad, because of Thy 
 judgements, Lord. 
 
 9 For Thou, Lord, art higher than all that 
 are in the earth : Thou art exalted far above all 
 gods. 
 
 10 ye that love the Lord, see that ye hate 
 the thing which is evil : the Lord preserveth the 
 souls of His saints ; He shall deliver them from 
 the hand of the ungodly. 
 
 11 There is sprung up a light for the right- 
 eous : and joyful gladness for such as are true- 
 hearted. 
 
 12 Rejoice in the Lord, ye righteou.i : and 
 give thanks for a remembrance of His holiness. 
 
 Day 19. Evening Prayer. 
 
 THE XCVm. PSALM. 
 Cantate Doramo. 
 
 OSIXG unto the Lord a new song : for He 
 hath done marvellous things. 
 
 2 With His own right hand, and with His 
 holy arm : hath He gotten Himself the victory. 
 
 3 The Lord declared His salvation : His 
 righteousness hath He openly shewed in the 
 sight of the heathen. 
 
 4 He hath remembered His mercy and truth 
 toward the house of Israel : and all the ends of 
 the world have seen the salvation of our God. 
 
 5 Shew your selves joyful unto the Lord, all 
 ye lands : sing, rejoice, and give thanks. 
 
 6 Praise the Lord upon the harj) : sing to the 
 harp with a psalm of thanksgiving. 
 
 7 With trumpets also, and shawms : O shew 
 your selves joyful before the Lord the King. 
 
 a Ci'tnf'. Josh. 3- II. 
 
 xcvni. 
 
 Hist. Perhaps by 
 Moses. 
 
 Littir£. Evenson^j 
 Canlicle. S. 8- 
 |§. Saturday Mat- 
 tins. Cliristiiias, 
 Circumcision. Tri- 
 nity Sunday, B. V. 
 M., Virg. and 
 Matr. 3rd Noct. 
 
 Ignis ante Ipsum prsecedet : et inflammabit in 
 circuitu inimicos Ejus. 
 
 AUuxerunt fulgura Ejus orbi terr;^ : vidit et 
 commota est terra. 
 
 Montes sicut cera fluxerunt a facie Domini : a 
 facie Domini omnis terra. 
 
 Annuntiaverunt cojli justitiam Ejus : et vide- 
 runt omnes populi gloriam Ejus. 
 
 Confundantur omnes qui adorant sculptilia : et 
 qui gloriantur in simulachris suis. 
 
 Adorate Eum omnes angeli Ejus : audivit et 
 Iffitata est Sion. 
 
 Et exsultaverunt filise Judfe : propter judicia 
 Tua, Do.MiNE. 
 
 Quoniam Tu Dominus altissimus super omnem 
 terram : nimis exaltatus es super omnes deos. 
 
 Qui diligitis Dominum, odite malum : custodit 
 Dominus animas sanctorum Suorum, de manu 
 peccatoris liberabit eos. 
 
 Lux orta est justo : et rectis corde laetitia. 
 
 Ltetamini justi in Domino 
 memorise sanctificationis Ejus. 
 
 et confitemini 
 
 PSALMUS XCVII. 
 
 CANTATE Domino canticum novum : quia 
 mirabilia fecit. 
 Salvavit Sibi dextera Ejus : et brachium sanc- 
 tum Ejus. 
 
 Notum fecit Dominus salutare Suum : in con- 
 spectu gentium revelavit justitiam Suam. 
 
 Eecordatus est misericordise Sure : et veritatis 
 Su£e domui Israel. 
 
 Viderunt omnes termini terrre salutare Dei 
 nostri : jubilate Deo omnis terra ; cantate et ex- 
 sultate et psallite. 
 
 Psallite Domino in cithara, in cithara pt voce 
 psalmi : in tubis ductilibus, et voce tubaj corneas. 
 
 Jubilate in conspectu Regis Domini : moveatur 
 
 Who was crownerl with thorns, He Who was buflfetetl, He 
 Who hung upon the Cross, He Who, as He liuug upon the 
 wood, was mocked, He Who died upon the Cross, He Who 
 was pierced with the spear, He Who was buried, He Who 
 arose from the deail : The Lord is King. ' Such are the 
 forcible words with whicli St. Augustine Ijcgins liis exposition 
 of the first verse, ami he adds that "tlie Word of God hatli 
 been preaclied, not in the continent alone, but also in those 
 isles wliich lie in mid-sea ; even these are full of Christians, 
 full of the servants of Cod ; " by whicli he appears to refer 
 to the British Isles as among those who were known to be glad 
 that the Lord is King. " Let them give glory unto the Lord, 
 and declare His praise in the islands :" " My righteousness is 
 near ; My salvation is gone forth, and Mine arms shall judge 
 the people : the isles shall wait upon Me, and on Mine arm 
 shall they trust." 
 
 Thus does all the earth bow down before Jesus as King of 
 kings and Lord of lords, waiting for that time when He shall 
 come in the clouds of heaven to reign in Mount Zion and in 
 Jerusalem, and before His ancients gloriously : once reigning 
 from the Cross by sufTering, for ever from the Throne in the 
 majesty of Divine I'ow cr. 
 
 PSALM .XCVIII. 
 
 This is a prophetic hymn of the whole Church of God, Jew 
 and (ientile, gathered into tht^ one Christian fokl, and singing 
 to the glory of one Lord and Iving, coming to judge the world 
 with righteousness, power, love, and mercy. The Israel of 
 old, the people gathered from " the ends of the earth," all the 
 created works of (Jod, are called upon to sing the new song 
 which proclaims the final victory of the King of kings. Such 
 praises for the marvellous worlo of Christ in tlie salvation of 
 mankind are being oli'ereil day by day in tlie Psalms and 
 hymns of the Church, and still more in lier Kucharistic Sacri- 
 fices : but they will be ottered more purely .and fully when tlie 
 vision of St. John becomes a reality : " Every creature whicli 
 is in Heaven, and on the earth, and under the earth, and such 
 as are in the sea, and all that are in them heard I saying. 
 Blessing, .and honour, ami glory, and power, be unto Him that 
 sittcth upon the Throne, and unto the Lamb for ever." 
 Already with voice and with instrumental music the Church 
 sings her new song of thanksgiving to her King, bnt hereafter 
 those wlio have attained a part in His Victory over evil will 
 stand upon "as it were a sea of glass mingled with fire " sur-
 
 6oo 
 
 Cf)C Psalm0. 
 
 19th Day. [Ps. 99, 100.] 
 
 8 Let the sea make a noise, and all that 
 therein is ; the round world, and they that dwell 
 therein. 
 
 9 "Let the floods clap their hands, and let the 
 hills be joyful together before the Lokd : for He 
 is come to judge the earth. 
 
 10 With righteousness shall He judge the 
 world : and the people with equity. 
 
 THE XCIX. PSALM. 
 Dominus regnavit. 
 
 THE Lord is King, be the people never so 
 impatient : He sitteth between the * cheru- 
 bims, be the earth never so unquiet. 
 
 2 The Lord is great in Sion : and high above 
 all people. 
 
 3 They shall give thanks unto Thy Name : 
 which is great, wonderful, and holy. 
 
 4 The King's jsower loveth judgement ; Thou 
 hast prepared equity : Thou hast executed judge- 
 ment and righteousness in Jacob. 
 
 5 magnify the Lord our God : and faU 
 down before His ' footstool, for He is holy. 
 
 6 iloses and Aaron among His iniests, and 
 Samuel among such as call upon His Name : these 
 called upon the Lord, and He heard them. 
 
 7 He spake unto them out of the cloudy 
 pillar : for they kept His testimonies, and the 
 law that He gave them. 
 
 8 Thou heardest them, O Lord our God : 
 Thou forgavest them, O God, and punishedst 
 their own inventions. 
 
 9 magnify the Lord our God, and worship 
 Him upon His holy hill : for the Lord our God 
 is holy. 
 
 THE C. PSALM. 
 Jubilate Deo. 
 
 OBE joyful in the Lord, all ye lands 
 the Lord -svith gladness, and come 
 His presence with a song. 
 
 2 Be ye sure that the Lord He is God ; it is 
 He that hath made us, and not we our selves : 
 we are His people, and the sheep of His pasture. 
 
 : serve 
 before 
 
 r Cottip. I^a, 5:,. ir 
 
 XCIX. 
 
 Hut. Perhaps by 
 
 Moses. 
 L,t,^y£. &. If. 1§. 
 
 Saturday Mattins. 
 
 Apostles .nncl Ev.in- 
 
 gelists. Transfig.. 
 
 St. Michael, 3rd 
 
 Noct. 
 
 b Conlp. Exod. 25. 
 17-22. Lev. 16. 2. 
 1 Kings 8. 13, 
 
 ' Cotnp. Ps. 132. 7, 
 
 C. 
 Hist. Perhaps by 
 Moses. 
 
 Litur^. Mattins 
 Canticle. S. 1- 
 ?§. Saturday Mat- 
 tins. Sund.iy and 
 Festival Lauds. 
 
 mare et plenitudo ejus : orbis terrarum et qui 
 habitant in eo. 
 
 Flumina plaudent manu, simul montes exsulta- 
 bunt a conspectu Domini : quoniam venit judi- 
 care terram. 
 
 .Judicabit orbem terrarum in justitia : et 
 populos in sequitate. 
 
 PSALMUS XCVIIL 
 
 DOMINUS regnavit, irascantur populi : Qui 
 sedes super Cherubin, moveatur terra. 
 
 Dominus in Sion magnus : et excelsus super 
 omnes poi^ulos. 
 
 Contiteantur Nomini Tuo magno ; quoniam 
 terribile et sanctum est : et honor regis judicium 
 diligit. 
 
 Tu parasti directiones : judicium et justitiam 
 in Jacob Tu fecisti. 
 
 Exaltate Domikum Deuje nostrum et adorate 
 scabellum pedum Ejus : quoniam .sanctum est. 
 
 ^loyses et Aaron in sacerdotibus Ejus : et 
 Sanmel inter eos qui invocant Nomen Ejus. 
 
 luvocabant Dominum, et Ipse exaudiebat eos : 
 in columna nubis loquebatur ad eos. 
 
 Custodiebant testimonia Ejus : et praeceptum 
 quod dedit illis. 
 
 DoMiNE, Deus noster, Tu exaudiebas eos ; 
 Deu.s Tu propitius fuisti eis : et ulciscens in 
 omnes adinventiones eorum. 
 
 Exaltate Dominum Deum nostrum, et adorate 
 in monte sancto Ejus : quoniam sanctus Dominus 
 Deus noster. 
 
 PSALMUS XCIX. 
 
 JUBILATE Deo omnis terra : servite Domino 
 in hetitia. 
 Introite in conspectu Ejus : in exsultatione. 
 Scitote quoniam Dominus, Ipse est Deus : 
 Ipse fecit nos, et non ipsi nos. 
 
 Populus Ejus et oves pascua) Ejus, introite 
 
 rounded with the dazzling liglit of a heavenly sunshine, 
 " having the harps of God," and singing "the song of Moses 
 the servant of God, and the song of the Laml), saying. Great 
 and marvellous are Thy works, Lord God Almighty ; just and 
 true are Thy ways, Thou King of saints, " 
 
 PSALM XCIX. 
 
 The Presence of the Lord in His Church is here set forth. 
 "He sitteth between the Cherubims " on His throne of mercy, 
 and His greatness is manifested In " Zion," the City of God. 
 Before the " footstool " of His earthly altar the worship of 
 all is to be offered, while His priests and prophets are minis- 
 tering before God and man in the work of intercessiou : and 
 as His Presence was then manifested by a voice out of the 
 cloudy pillar, so now also have we a sure word of promise 
 that where two or three are gathered together in His Name, 
 there will He be in the midst of them. 
 
 It may be observed that the Ter-sanctus of Isaiah and of 
 the Revelation is, in some measure, represented in this Psalm. 
 Holy is God's Name [v. .3], Holy is He [v, 5], Holy is the 
 Lord our God [v, 9] : and that (as in Isaiah, Ezekiel, and the 
 Vision of St. John) the Presence of God is associated witli 
 mysterious beings called "living creatures," " Seraphim " and 
 "Cherubim." As Is.aiah spake of Christ, and beheld His 
 glory in that vision of the Lord, higli and lifted up and sitting 
 
 upon His tlirone, so also did St. -John when he beheld the 
 Throne in the midst of the four-and-twenty elders of the Old 
 and New Dispensation. So also in this Psalm we behold the 
 Loixl .Jesus set before us as the King of glory, the Object of 
 our highest reverence and worship, manifesting His Presence 
 at His footstool. 
 
 PSALM C. 
 
 This is also a jubilant thanksgiving of the Catholic Chui'ch 
 of Christ for the blessing of God's adoption. Ko longer is the 
 Divine Presence manifested in one land alone, but "all lands" 
 are illuminated by it : no longer is the fold of God opened 
 only to one people, but all the baptised are numbered among 
 the sheep of His pasture ; and they are His, not because He 
 has "made" them according to natural Creation, but because 
 they have become adopted children through the supernatural 
 re-creation by which they have been born again. 
 
 With gi-eat joy, therefore, the Church remembers the words 
 of the Lord, "I am the Good Shepherd, and know My sheep, 
 and am kno^ra of Mine." With great joy she calls to mind 
 that He also said, " By Me if any man enter in, he shall be 
 saved, and go in and out, and find pasture "...." there 
 shall be one fold, and one Shepherd." And knowing what 
 " gracious words proceeded out of His mouth " when He was 
 visible among men, those •\\'ords are to faithful hearts as if
 
 20th Day. [Ps. 101, 102.] 
 
 C6e Psalm0. 
 
 6oi 
 
 3 go your way into His gates with thanks- 
 giving, and into His courts with praise : be 
 thankful unto Him, and speak good of His 
 Name. 
 
 4 For the Lord is gracious, His mercy is ever- 
 lasting : and His truth endureth from generation 
 to generation. 
 
 M 
 
 THK CI. PSALM. 
 
 Misericordiam et judicium. 
 
 Y song shall be of mercy and judgement ; 
 unto Thee, O Lord, will I sing. 
 
 2 O let me have understanding : in the way 
 of godliness. 
 
 3 When wilt Thou come unto me : I will walk 
 in my house with a perfect heart. 
 
 4 I will take no wicked thing in hand ; I hate 
 the sins of unfaithfulness : there shall no such 
 cleave unto me. 
 
 5 A froward heart shall depart from me : I 
 will not know a wicked person. 
 
 6 Whoso privily slandereth hLs neighbour : 
 him win I destroy. 
 
 7 Whoso hath also a proud look and "high 
 stomach : I will not suffer him. 
 
 8 Mine eyes look upon such as are faithful in 
 the land : that they may dwell with me. 
 
 9 Whoso leadeth a godly life : he shall be my 
 servant. 
 
 10 There shall no deceitful person dwell in 
 my house : he that telleth lies shall not tarry in 
 my sight. 
 
 Ill shall soon destroy all the ungodly that 
 are in the land : that I may root out all wicked 
 doers from the city of the Lord. 
 
 Day 20. MORNING Prayer. 
 
 THE CII. PSALM. 
 Domine, exaudi. 
 "EAR my prayer, O Lord : and let my 
 
 H' 
 
 crying come unto Thee. 
 2 Hide not Thy face from me in the time of 
 my trouble : incline Thine ear unto me when I 
 caU ; hear me, and that right soon. 
 
 CI. 
 
 Hist. D.iviil. Occa- 
 sion unkiio«-n. 
 
 Litjir^. Koyal Ac- 
 cessiMii. S. 13. 3g. 
 Saturday Matlins. 
 
 a i.e. A heart that 
 is insatiable in its 
 liaughtiness. 
 
 CII. 
 
 Hist. Probably by 
 Jeremiah. 
 
 Lilurg. Ash-Wed. 
 Evensong. S- ^. 
 Ip. Saturday Mat- 
 tins. 
 
 Penitfttti.U Ps. 5. 
 
 portas Ejus in confessione : atria Ejus in hymnis ; 
 confitemini Illi. 
 
 Laudate Nomen Ejus ; quoniam suavis est 
 DoMiNUS ; in aeternum misericordia Ejus : et 
 usque in generationem et generationem Veritas 
 Ejus. 
 
 PSALMUS C. 
 
 MISERICORDIAM et judicium : cantabo 
 Tibi, DoMiNE. 
 Psallam et intelligam in via immaculata : 
 quando venies ad me. 
 
 Perambulabam in innocentia cordis mei : in 
 medio domus mew. 
 
 Non proponebam ante oculos meos rem injus- 
 tam : facientes prsevaricatioues odivi. 
 
 Non adhiesit mihi cor pravum : declinantem a 
 me malignum non cognoscebam. 
 
 Detrahentem secreto proximo suo : hunc per- 
 sequebar. 
 
 Superbo oculo et iusatiabili corde : cum hoc 
 non edebam. 
 
 Oculi mei ad fideles terras, ut sedeant mecum : 
 ambulans in via immaculata, hie mOii ministrabat. 
 
 Non habitabit in medio domus mere qui faeit 
 superbiam : qui loquitur iniqua, non direxit in 
 conspectu oculorum meorum. 
 
 In matutino interficiebam omnes peccatores 
 terrte : ut disperderem de civitate Domini omnes 
 operantes iniquitatem. 
 
 PSALMUS CI. 
 
 DOINIINE, exaudi orationem meam : et clamor 
 mens ad Te veniat. 
 Non avertas facicnn Tuani a me : in quacunque 
 die tribulor, inclina ad mo aurem Tuam. 
 
 In quacunque die invocavero Te : velociter 
 exaudi me. 
 
 they were Iieing continuously spoken, words of mercy and 
 words of truth that never cease to be heard by those who 
 listen for the voice of the Gooil Sliepherd. 
 
 This Psalm is, therefore, to be taken as a thanksgiving for 
 the grace given in the Church by the manifestation of Christ's 
 Presence: according to Hi.s words of enduring truth, "Lo, 
 I am with you alway, even to the end of the world." "The 
 Lord is King," ' ' ]>c ye sure that the Lord He is God : " even 
 the Lord our Shepherd. 
 
 PSALM CI. 
 
 Mercy and judgement are the two great characteristics 
 which mark the acts of Christ towards others while He was 
 upon earth, and the two which distinguish His rule in His 
 Kingdom. Tliis Psalm expresses first His righteous purposes 
 while preparing the way of His Kingdom and lifting up the 
 longings of His hinnan heart to the Father ; and. secondly, 
 His Voice speaking from the miilst of His mystical Body during 
 the period of its probation and of its waiting for the Second 
 Advent. 
 
 Under these two aspects is thus set forth the entire holiness 
 of the Lord Jesus, to Whom alone of all men was given a 
 " perfect heart" in its original nature, and in the obedience 
 of will. To such perfect holiness and righteousness, froward 
 
 or wilful wickedness, whether of the unfaithful, of the sl.an- 
 derer, of him who has been misled by that pride v liich gave 
 Satan his first hold on man, of deceitful and lying persons 
 who copy the ' ' father of lies " in their sin, or of any other 
 perverse unholiness, is thoroughly hateful : and our Lord 
 shewed His abhorrence of such while He was upon eartli, as 
 He declares respecting His glorified Cliurch that none such 
 shall have a place in the New .Jerusalem. 
 
 And each particular Christian may take up the words of 
 his holy Lord in the unity of His mystical Body, so as luindjly 
 to use this Psalm respecting his own determination to root 
 out sin from the City of the Lord. 
 
 P.SALM CII. 
 
 In this, the fifth of the Penitential Psalms, the Voice of 
 Clirist, as the Representative Penitent, is heard plcjiding witli 
 God for pardon and restoration to His Presence. Though, as 
 St. Augustine says, there arc .some things which make us fear 
 to say so, there are other things whicli force us to say so : and 
 a liumble reverence infiuoncing all our thoughts on so awful a 
 subject, wc may thankfully accejit such a meaning as cxliibit- 
 ing the fulness and depth of our Saviom-'s Sacrifice of llim.self 
 for sinners. The same holy Voice is also heard lifting up the 
 supplication of His fainting Churdi tliat God will build up the
 
 6o2 
 
 Cbe Ipsalms. 
 
 20th Day. [Ps. 102.] 
 
 3 For my days are consumed away like smoke : 
 and my bones are burnt up as it were a fire- 
 brand. 
 
 4 My heart is smitten down, and withered like 
 grass : so that I forget to eat my bread. 
 
 5 For the voice of my groaning : my boues 
 will scarce cleave to my Hesh. 
 
 G I am become like a pelican in the wilder- 
 ness : and like an owl that is in the desert. 
 
 7 I have watched, and am even as it were a 
 sparrow : that sitteth alone upon the house-top. 
 
 8 Mine enemies revile me all the day long : 
 and they that are mad upon me are sworn to- 
 gether against me. 
 
 9 For I have eaten ashes as it were bread : 
 and mingled my drink with weeping ; 
 
 10 And that because of Thine indignation and 
 wrath : for Thou hast taken me up, and cast me 
 down. 
 
 1 1 My days are gone like a shadow : and I 
 am withered like grass. 
 
 1 2 But Thou, O Lord, shalt endure for ever : 
 and Thy remembrance throughout all generations. 
 
 13 Thou shalt arise, and have mercy upon 
 Sion : for it is time that Thou have mercy upon 
 her, yea, the time is come. 
 
 14 And why? Tliy servants think upon her 
 stones : and it pitieth them to see her in the 
 dust. 
 
 15 The heathen shall fear Thy Name, O Lokd: 
 and all the kings of the earth Thy Majesty ; 
 
 16 When the Lord shall build up Sion : and 
 when HLs glory shall appear ; 
 
 1 7 When He turneth Him unto the prayer of 
 the poor destitute : and despiseth not their 
 desire. 
 
 18 This shall be written for those that come 
 after : and the people which shall be born shall 
 praise the Lord. 
 
 19 For He hath looked down from His sanc- 
 tuary : out of the heaven did the Lord behold 
 the earth ; 
 
 20 That He might hear the mournings of such 
 as are in captivity : and deliver the children 
 appointed unto death ; 
 
 21 That they may declare the Name of the 
 Lord in Sion : and His worship at Jerusalem. 
 
 Quia defecerunt sicut fumus dies mei : et ossa 
 mea sicut cremium aruerunt. 
 
 Percussus sum ut frenum, et aruit cor meum : 
 quia oblitus sum comedere panem meum. 
 
 A voce gemitus mei : adhajsit os meum carni 
 mea?. 
 
 Similis factus sum pelicano solitudinis : factus 
 sum sicut nycticorax in domicilio. 
 
 Yigilavi : et factus sum sicut passer solitarius 
 in tecto. 
 
 Tota die exprobrabant mihi inimici mei : et 
 c^ui laudabant me adversum me jurabant. 
 
 Quia cinerem tanquam panem manducabam : 
 et potum meum cum fletu miscebam. 
 
 A facie irsd indignationis Tuai : quia elevans 
 allisisti me. 
 
 Dies mei sicut umbra decKnaverunt : et ego 
 sicut foenum arui. 
 
 Tu autem, Domine, in setemum permanes : et 
 memoriale Tuum in generationem et generationem. 
 
 Tu exsurgens, Domine, misereberis Sion : quia 
 tempus miserendi ejus, quia venit tempus. 
 
 Quoniam placuerunt servis Tuis lapides ejus : 
 et terrse ejus miserebuntur. 
 
 Ea timebunt gentes Nomen Tuum, Domine : et 
 omnes reges terra gloriam Tuam. 
 
 Quia redificavit Dominu.s Sion : et videbitur in 
 gloria Sua. 
 
 Eespesit in orationem humUium : et non 
 sprevit precem eorum. 
 
 Scribantur htec in generatione altera : et 
 populus qui creabitur laudabit Dominum. 
 
 Quia prospexit de excelso sancto Suo : DoMi- 
 NUS de crelo in terram aspexit ; 
 
 Ut audlret gemitus compeditorum : ut solveret 
 filios interemptorum. 
 
 Ut annuntient in Sion Nomen Domini : et 
 laudem Ejus in Hierusalem. 
 
 walla of the Heavenly City, and raise it to the glory of a 
 never-ending endurance by filling it with the glory of His 
 eternal Presence. So out of the depth of sorrow for sin Faith 
 looks forward to that blessed time when " God shall wipe 
 away all tears from the eyes of His people ; and there shall 
 be no more death, neither sorrow, nor crying, neither shall 
 there be any more pain : for the former things are passed 
 away." [Rev. xxi. 4.] 
 
 It is significant of our Lord's great humiliation tliat Hia 
 words here are in several places similar to those used by Job: 
 " Ye have heard of the patience of Job, .and have seen the end 
 of the Lord." [Jiimcs v. 11.] Thus Job laments, " My days 
 are swifter than a weaver's shuttle, and are spent without 
 hope. . . . My skiii is black upon me, and my bones are 
 burned with heat. . . . My bone cleaveth to my skin, and to 
 my flesh. ... I am a brother to dragons, and a companion 
 to owls. . . . !My harp also is turned to mourning, and my 
 organ into the voice of them that weep. " Some expressions 
 are also similar to those used by other suflTering sen^ants of 
 God : as of Hezekiah when he said, " I reckoned till morning, 
 that, as a lion, so will He break all my bones ; from day even 
 to night, BO wilt Thou make an end of me. Like a crane or 
 a swallow, so did I chatter : I did mourn as a dove : mine 
 eyes fail with looking upward : Lord, 1 am oppressed. 
 
 undertake for me." Or as Jeremiah in his Lamentations 
 respecting Israel, "Their visage is blacker than a coal : they 
 are not known in the streets : their skin cleaveth to theur 
 bones ; it is withered^ it is become like a stick." And thus 
 it seems to be intimated that " in all our afflictions He was 
 afflicted," and that when He bore our sins in His own Body 
 on the Cross, He bore all the miseries also that sins bring 
 with them condensed into one scorching ray of woe upon His 
 Person.' 
 
 It is out of the midst of such misery that "The Afflicted 
 One " looked fortii on the travail of His Soul and was satis- 
 fied ; and though He had but a few hours before predicted of 
 the Temple and of Jerusalem that not one stone should be 
 left upon another, yet He could say, "Tliou shalt arise, and 
 have mercy upon Sion . . . A^Tien the Lord shall build up 
 Sion," for He knew. that the fulness of time had come, and 
 that though the earthly Zion was about to become a desola- 
 tion, the City of God was to be built up anew, a spiritual 
 house, not made with hands, eternal in the heavens. 
 
 To the edification of the spiritual Zion the rest of the Psalm 
 looks; seeming to say with the prophet, "0 thou afflicted, 
 
 1 The title of this Psalm is, "A Prayer of the Afflicted, when He is over- 
 whelmed, and poureth out His complaint before the Lord." 
 
 I
 
 20th Day. [Ps. 103.] 
 
 Cbc IPsalms. 
 
 603 
 
 22 When the people are gathered together : 
 and the kingdoms also, to serve the Lord. 
 
 23 He brought down my strength in my 
 journey : and shortened my days. 
 
 24 But I said, O my God, take me not away 
 in the midst of mine age : as for Thy years, they 
 endure throughout all generations. 
 
 25 Thou, Lord, in the beginning hast laid the 
 foundation of the earth : and the heavens are the 
 work of Thy hand.s. 
 
 26 They shall perish, but Thou shalt endure : 
 they aU shall wax old as doth a garment ; 
 
 27 And as a vesture shalt Thou change them, 
 and they shall be changed : but Thou art the 
 same, and Thy years shall not fail. 
 
 28 The children of Thy servants shall con- 
 tinue : and their seed shall stand fast in Thy 
 sight. 
 
 THE cm. PSALM. 
 Benedic, anuria mea. 
 
 PRAISE the Lord, O my soul : and all that 
 is within me praise His holy Name. 
 
 2 Praise the Lord, my soul : and forget not 
 all His benefits ; 
 
 3 Who forgiveth all thy sin : and healeth all 
 thine infirmities ; 
 
 4 Who saveth thy life from destruction : and 
 crowneth thee with mercy and lovingkindness ; 
 
 5 W^ho satisfieth thy mouth with good things : 
 making thee young and lusty as an eagle. 
 
 6 The Lord executeth righteousness and judge- 
 ment : for all them that are oppressed with 
 wrong. 
 
 7 He shewed His ways unto Sloses : His 
 works unto the children of Israel. 
 
 8 The Lord is full of compassion and mercy : 
 long-suffering, and of great goodness. 
 
 9 He wUl not alway be chiding : neither keep- 
 eth He His anger for ever. 
 
 10 He hath not dealt with us after our sins : 
 nor rewarded us according to our wickednesses. 
 
 1 1 For look how high the heaven is in com- 
 parison of the earth : so great is His mercy also 
 toward them that fear Him. 
 
 f 12 Look how wide also the east is from the 
 west : so far hath He set our sins from us. 
 
 cm. 
 
 f/i'sf. David ; a 
 
 thanksgiving in his 
 
 old age. 
 Lituri'. S. W. fi. 
 
 Saturday Mattins. 
 
 Wliitsuntide, St, 
 
 Michael, 3rd Noct. 
 
 All Saints. 1st Noct. 
 Easttrjt. A daily 
 
 Morning Psalm, 
 
 In conveniendo populos in unum : et reges ut 
 serviant Domino. 
 
 Respondit ei in via virtutis su£b : paucitatem 
 dierum meorum nuntia mihi. 
 
 Ne revoces me in diniidio dierum meorum : in 
 generationem et generationem anni Tui 
 
 Initio Tu, Domine, terram fundasti : et opera 
 manuum Tuarum sunt cceli. 
 
 Ipsi peribunt, Tii autem permanes : et omnes 
 sicut vestimentum veterascent. 
 
 Et sicut opertorium mutabis eos, et mutabun- 
 tur : Tu autem idem ipso es, et anni Tui non 
 deficient. 
 
 Filii servorum Tuorum habitabunt : et semen 
 eorum in sseculum dirigetur. 
 
 PSALMUS CIL 
 
 BENEDIC, anima mea. Domino : et omnia 
 qua; intra me sunt, Nomini sancto Ejus. 
 
 Benedic, anima mea, Domini : et noli oblivisci 
 omnes retributiones Ejus. 
 
 Qui propitiatur omnibus iniquitatibus tuis : 
 Qui sanat omnes infirmitates tua.s. 
 
 Qui redimit de interitu vitam tuam : quia 
 coronat te in misericordia et miserationibus. 
 
 Qui replet in bonis desiderium tuum : renova- 
 bitur ut aquihe juventus tua. 
 
 Faciens misericordias Dominus : et judicium 
 omnibus injuriam patientibus. 
 
 Notas fecit vias Suas Moysi : filiis Israel volun- 
 tates Suas. 
 
 Miserator et misericors Dominus : longanimis 
 et multum misericors. 
 
 Non in perpetuum irascetur : neque in setemum 
 comminabitur. 
 
 Non secundum peccata nostra fecit nobis : 
 neque secundum iniquitates nostras retribuit 
 nobis. 
 
 Quoniam secundum altitudinem cooli a terra : 
 corroboravit misericordiam Suam super timentes 
 Se. 
 
 Quantum distat ortus ab occidente : lougo fecit 
 a nobis iniquitates nostras. 
 
 tossed with tempest, and not comforted, behold, I will lay 
 thy stones with fair colours, and lay thy foundations with 
 sapphires. And I will make thy windows of agates, and thy 
 gates of carbuncles, and .all thy borders of pleasant stones. 
 .A.nd all thy children shall be taught of the Lord ; .and great 
 shall be the peace of thy children. In righteousness shalt 
 thou be established." "Thy sun shall no more go dowi, 
 neither shall thy moon withdraw itself ; for the Lord shall 
 be thine everlasting Light, and the days of thy mounimg 
 shall be ended." 
 
 So Christ looked forward from His throne of suffering and 
 vicarious penitence to His throne of dominion and glory. So 
 the Church, His mystical Boily, looks forivard from the time 
 of her militant waiting, her contest with sin, her persecution 
 at the hands of Christ's enemies, to the time when the Lord 
 shall create all things new. So the penitent soul, abased 
 before the .Judge of all, may look foi-ward too ; and making 
 its prayer " the prayer of The Poor destitute," receive of the 
 riches which His poverty gained for sinners in an Absolution 
 on earth that \s\\\ be ratified in that Day when the redeemed 
 and pardoned shall "stand fast," upheld by the Cross of their 
 afficted and glorified Saviour. 
 
 PSALM cm. 
 
 The Evangelical key-note to this Psalm was given by St. 
 Paul when he wrote, " Blessed be the God and Father of our 
 Lord .Jesus Christ, Who hath blessed us with all spiritual 
 blessings in heavenly places, in Christ." 
 
 In its Liturgical use it is to bo regarded .as the th,anksgiving 
 of the Church for the redeeming work of Christ : a thanks- 
 giving offered up indeed on behalf of the whole body of human 
 nature, for every individual member of which that ever lived, 
 or ever will live, Christ died. For the Church is the true 
 "anima mtiiHl! ;" and .although the worlil without, and even 
 the dumb creation, praises God in a certain sense by the ful- 
 filment of its duty and vocation, it is within the Church .alone 
 that mankind can appreciate the Wessings of Kedemption, and 
 praise the Lord for them. 
 
 The Psalm contemplates mankind, then, as a whole, and in 
 its fallen condition, and looks forw,ard to that work whoso 
 effects reached back to the age of the I'salmist and to all 
 previous times, the wcirk by which the Saviour of nil brought 
 about the forgiveness of all. The "sin " is thus not any par- 
 ticular sins of one person, but the aggregate sin of mankind,
 
 004 
 
 Ctje Ipsalms. 
 
 20th Day. [Ps. 104.] 
 
 13 Yea, like as a father pitietli his own chil- 
 dren : even so is the Loed merciful unto them 
 that fear Him. 
 
 1 i For He knoweth whereof we are made : He 
 remembereth that we are but dust. 
 
 15 The days of man are but as grass : fur he 
 flourisheth as a Uower of the field. 
 
 16 For as soon as the wind goeth over it, it is 
 gone : and the jslace thereof shall know it no 
 more. 
 
 17 But the merciful goodness of the Loed 
 endureth for ever and ever upon them that fear 
 Him : and His righteousness upon children's 
 children ; 
 
 IS Even upon such as keep His covenant : and 
 think upon His commandments to do them. 
 
 1 !) The Lord hath prepared His seat in heaven : 
 and His kingdom ruleth over all. 
 
 20 praise the Loed, ye Angels of His, ye 
 that excel in strength : ye that fulfil His com- 
 mandment, and hearken unto the voice of His 
 words. 
 
 210 praise the Loed, all ye His hosts : ye 
 servants of His that do His pleasure. 
 
 22 speak good of the Loed, aU ye works of 
 His, in all places of His dominion : praise thou 
 the Loed, my soul. 
 
 Day 20. EVENING PRAYER. 
 THE CIV. PSALM. 
 Benetlic, anima mea. 
 
 PRAISE the Loed, O my soul : O Loed my 
 God, Thou art become exceeding glorious ; 
 Thou art clothed with majesty and honour. 
 
 2 "Thou deckest Thy self with light as it were 
 with a garment ; and spreadest out the heavens 
 like a curtain. 
 
 3 *Who layetli the beams of His chambers in 
 the waters : and maketh the clouds His chariot, 
 and walketh upon the wings of the wind. 
 
 4 He maketh His angels spirits ; and His 
 ministers a flaming fire. 
 
 5 'He laid the foundations of the earth : that 
 it never should move at any time. 
 
 6 Thou coveredst it with the deep like as with 
 a garment : the waters stand in the hills. 
 
 7 At Thy rebuke they flee : at the voice of 
 Thy thunder they are afraid. 
 
 8 They go up as high as the hills, and down 
 to the valleys beneath : even unto the place which 
 Thou hast appointed for them. 
 
 CIV. 
 
 I/isf. David ; in liis 
 old age. 
 
 Lztiir^. Whitsun- 
 day Evensonif. S. 
 T3. 513. Saturday, 
 Whitsuntide Mat- 
 tins. 
 
 <T THE First Day 
 OF Creation. 
 fCc»//. Gen. I. vs.] 
 
 d THE SECOND 
 
 Day of Crea- 
 Tli'N. [CornAGcn. 
 I. 6-8.) 
 
 c The Third Day 
 
 OF CREATION. 
 [Coinp. Gen. i. 9- 
 
 Quomodo miseretur pater filiorum, misertus est 
 DoJiiNUS timentibus Se : quoniam Ipse cognovit 
 figraentum nostrum. 
 
 Jiecordatus est quoniam pulvis sumus ; homo 
 sicut foenum dies ejus ; tanquam flos agri sic 
 efilorebit. 
 
 Quoniam spiritus pertransibit in illo, et non 
 subsistet : et non cognoscet amplius locum suum. 
 
 IMisericordia autem Domini ab Eeterno : et 
 uscjue in ieternum super timentes Eum. 
 
 Et justitia lllius in filios filiorum : his qui 
 servant testamentum Ejus ; 
 
 Et memores sunt mandatorum Ipsius : ad 
 faciendum ea. 
 
 DoMiNus in coelo paravit sedem Suani : et reg- 
 num Ipsius omnibus dominabitur. 
 
 Benedicite Domino, omnes angeli Ejus : po- 
 tentes virtute, facientes verbum lllius, ad audien- 
 dam vocem sermon um Ejus. 
 
 Benedicite Domino, omnes virtutes Ejus : 
 nunistri Ejus qm facitis voluntatem Ejus. 
 
 Benedicite Domino, omnia opera Ejus : in 
 omni loco dominationis Ejus; benedic, anima 
 mea. Domino. 
 
 psALMus cm. 
 
 BENEDIC, anima mea, Domino : Domine, 
 Deus mens, magnificatus es vehementer. 
 
 Confessionem et decorem induisti 
 lumine sicut vestimento. 
 
 amictus 
 
 Extendens ccelum sicut pellem : Qui tegis aquis 
 superiora Eju.s. 
 
 Qui ponis nubem ascensum Tuum : Qui ambulas 
 super pennas ventorum. 
 
 Qui facis angelos Tuos spiritus : et ministros 
 Tuos ignem urentem. 
 
 Qui fundasti terram super stabilitatem Suam : 
 non inclinabitur in siieculum saiculi. 
 
 Abyssus, sicut vestimentum, amictus ejus : 
 super montes stabunt aquit. 
 
 Ab increpatione Tua fugient : a voce tonitrui 
 Tui formidabunt. 
 
 Ascendunt montes ; et descenduut campi : in 
 locum quem fundasti eis. 
 
 there being no sin for wliicli the Blood of Christ is not a sutE- 
 cient Sacrifice and Atonement. The "infirmities" are also 
 tliose wliich came upon mankind throngli sin ; all tliat long 
 train of physical weaknesses and degenerations which cul- 
 minate in deatli : and all those spiritual wealinesses which 
 the grace of God only can prevent from ending in spiritual 
 destruction. Thus Christ procured a modification of the 
 sentence, "Thou shalt surfly die," by redeeming the life of 
 human nature from that incapacity for immortality which 
 was the consequence of the Fall, and restoring it to the 
 vigour of its first state, making it "young and lusty as an 
 eagle." 
 
 This gives the key to the intei-pretation of the whole 
 Psalm. Man deserved the loss of eternal life and of the 
 Vision of God, but the Lord was full of compassion and 
 
 mercy, and jjrovided a means of pardon and restoration. 
 Man alTenated himself from the family of God, yet He 
 pitieth men as His children still, and remembers that they 
 were created witli a power of falling from their first estate, 
 and of returning to the dust from which tliey were taken. 
 In His " merciful goodness," therefore, the Son of God comes 
 down from Heaven to become Man Himself, that the 
 righteousness of God may be extended upon " children's 
 children " if they are in the new covenant founded on the 
 Incarnation. 
 
 The last verses of the Psalm express the unity of the Church 
 in Heaven with the Church on earth through the work of 
 Christ. " Ye are come unto mount Sion, and unto the City 
 of the living God, the heavenly Jerusalem, and to an innu- 
 merable company of angels : to the general assembly and 
 
 4
 
 20th Day. [Ps. 104.] 
 
 Cf)C Psalms. 
 
 605 
 
 9 Thou hast set them their bounds which they 
 shall not pass : neither turn again to cover the 
 earth. 
 
 10 He sendeth the springs into the rivers : 
 which run among the hills. 
 
 11 All beasts of the field drink thereof : and 
 the wild asses cjuench their thirst. 
 
 1 2 Beside them shall the fowls of the air have 
 their habitation : and sing among the branches. 
 
 13 He watereth the hills from above : the 
 earth is filled with the fruit of Thy works. 
 
 14 He bringeth forth grass for the cattle : and 
 green herb for the service of men ; 
 
 15 That He may bring food out of the earth, 
 and wine that maketh glad the heart of man : 
 and oil to make him a cheerful countenance, and 
 bread to strengthen man's heart. 
 
 16 The trees of the Lord also are full of sap : 
 even the cedars of Libanus which He hath 
 planted. 
 
 17 Wherein the birds make their nests ; and 
 the fir-trees are a dwelling for the stork. 
 
 18 The high hills are a refuge for the wild 
 goats : and so are the stony rocks for the conies. 
 
 1 9 " He appointed the moon for certain seasons : 
 and the sun knoweth his going do'wn. 
 
 20 Thou makest darkness that it may be 
 night : wherein all the beasts of the forest do 
 move. 
 
 21 The lions roaring after their prey : do seek 
 their meat from God. 
 
 22 The sun ariseth, and they get them away 
 together : and lay them down in their dens. 
 
 23 Man goeth forth to his work, and to his 
 labour : until the evening. 
 
 2-t O Lord, how manifold are Thy works : in 
 wisdom hast Thou made them all ; the earth is 
 full of Thy riches. 
 
 2.5 *So is the great and wide sea also : wherein 
 are things creeping innumerable, both small and 
 great beasts. 
 
 26 There go the ships, and there is that 
 'Leviathan : whom Thou hast made to take his 
 pastime therein. 
 
 27 ''These wait all upon Thee : that Thou 
 mayest give them meat in due season. 
 
 28 When Thou givest it them they gather it : 
 and when Thou openest Thy hand they are filled 
 with good. 
 
 29 When Thou hidest Thy face they are 
 troubled : when Thou takest away their breath 
 they die, and are turned again to their dust. 
 
 it THE FOURTH 
 
 Day of Crea- 
 tion. [Cotfip. Gen. 
 I. 14-19.] 
 
 i> The Fifth day 
 OF Creation. 
 [Comp. Gen. i. 20- 
 23-1 
 
 c See Anttot. />('/■/£•. 
 ii, 623. 
 
 rfTHE Sixth Day 
 OF Creation. 
 [Comfi. Gen. i- 24- 
 3'1 
 
 Terminum posuisti, quem non transgredientur : 
 neque convertentur operire terram. 
 
 Qui emittis fontes in convallibus : inter medium 
 montium pertransibunt aquaj. 
 
 Potabunt omnes bestiaj agri : exspectabunt 
 onagri in siti sua. 
 
 Super ea volucres coeli habitabunt : de medio 
 petrarum dabunt voces. 
 
 Eigans montes de superioribus suis : de fructu 
 operum Tuorum satiabitur terra. 
 
 Producen.s fcunum jumentis : et herbam servi- 
 tuti hominum. 
 
 Ut educas panem de terra : et vinum lajtificet 
 cor hominis. 
 
 Ut exhilaret faciem in oleo : et panis cor 
 hominis confirmet. 
 
 Saturabuntur ligna campi, et cedri Libani quas 
 plantavit : illic passeres nidificabunt. 
 
 Herodii domus dux est eorum : montes exceLsi 
 cervis ; petra refugium herinaciis. 
 
 Fecit lunam in tempoi-a : sol cognovit occasum 
 suum. 
 
 Posuisti tenebras, et facta est nox : in ipsa per- 
 transibunt onmes bestir silvK. 
 
 Catuli leonum rugientes, ut rapiant : et qurerant 
 a Deo escam ,sibi. 
 
 Ortus e.st sol, et congregati sunt : et in cubilibus 
 suis collocabuntur. 
 
 Exibit homo ad opus suum : et ad operationem 
 suam usque ad vesperam. 
 
 Quam magnificata sunt opera Tua, Domine : 
 omnia in sapientia fecisti ; impleta est terra pos- 
 sessione Tua. 
 
 Hoc mare magnum et spatiosum manibus : 
 illic reptilia quorum non est numerus. 
 
 Animalia pusilla cum magnis : illic naves per- 
 transibunt. 
 
 Draco iate quem formasti ad illudendum ei : 
 omnia a Te exspectant, ut des illis escam in tem- 
 pore. > 
 
 Dante To illis, coUigent : aperiente te manum 
 Tuam, omnia implebuntur bonitate. 
 
 Avertente autem Te faciem, turbabuntur : 
 auferes spiritum eorum et deficient, et in pul- 
 verem suum rovortentur. 
 
 Church of the Firstborn, which are written in Heaven." 
 [Hcl). xii. 22.] 
 
 PSALM CIV. 
 
 Tliis i,s a hymn of praise to the Cieator of all things visible 
 and invisible : and it looks beyond the first Creation to that 
 time of which Isaiah was inspired to prophesy .in the words 
 of C!od Himself, "Behold, I create new heavens and a new 
 earth : and the fonner shall not be remeinbered, nor come 
 into mind ; but be ye glad and rejoice in tliat which I create: 
 for, boliold, I create .Jerusalem a rejoicing, and her people a 
 joy." [Isa. Ixv. 17.] For this reason the Church has ap- 
 pointed this Psalm for Whitsun Day, as being one the mystical 
 sense of which glorifies God the lloly Gho.st, the "Giver of 
 life," in the spiritual creation : and formerly this sense was 
 brought out even more conspicuously by the use of the Psalm 
 throughout the Octave as well as on ^^"hitstln Day itself. 
 
 ^^■llatever is recorded in Holy Scripture respecting the 
 
 natural Creation is set down from information given by the 
 Creator Himself ; and in \vhatever langiuage, whether that of 
 history, prophecy, or poetry, sucli information is given, the 
 absolute Truthfulness of God makes it impossible that the 
 substance of it should be iuoonsisteiit with fact. In this 
 Psalm we are, therefore, provided with a Divine Creed 
 respecting the work of the Creator. The words are given us' 
 by (iod Himself that we may use them in His praise. Al- 
 though perfectly consistent with the Mosaic narrative, the 
 Psalm has sufficiently independent characteristics to make it 
 improb 
 and wc 
 in which the Divine 
 
 I probable that it was in any way founded on that nan-ativc, 
 m.ay conside 
 
 it more justly as a new revelation, 
 Wisdom teaches man to speak of his 
 Creator's «ork out of the depth of a knowledge that cannot 
 err ; and especially to glorify that continuous act of Creation 
 by which the universe is preserved in order, beaut}-, and use- 
 fulness. 
 
 Such a Christian strain is a constant witness against that
 
 6o6 
 
 Cf)e Psalms. 
 
 21st Day. [Ps. 105.] 
 
 30 When Tliou lettest Thy breath go forth 
 they shall be made ; and Thou shalt renew the 
 face of the earth. 
 
 31 The glorious ^Majesty of the Lokd shall 
 endure for ever : the Lord shall rejoice in His 
 works. 
 
 32 The earth shall tremble at the look of 
 Him : if He do but touch the hills, they shall 
 smoke. 
 
 33 I will sing unto the Lord as long as I live : 
 I will praise my God while I have my being. 
 
 34 And so shall my words please Him : my 
 joy shall be in the Lord. 
 
 35 As for sinners they shall be consumed out 
 of the earth, and the ungodly shall come to an 
 end : praise thou the Lord, O my soul, praise 
 the Lord. 
 
 Day 21. MORNING PRAYKR. 
 
 THE CV. PSALM. 
 Confitemini Domino. 
 
 OGIVE thanks unto the Lord, and call upon 
 His Name : tell the people what things He 
 hath done. 
 
 2 O let your songs be of Him, and praise 
 Him : and let your talking be of all His won- 
 drous works. 
 
 3 Eejoice in His holy Name : let the heart of 
 them rejoice that seek the Lord. 
 
 4 Seek the Lord and His strength : seek His 
 face evermore. 
 
 5 Kemember the marvellous works that He 
 hath done ; His wonders, and the judgements of 
 His mouth ; 
 
 6 O ye seed of Abraham His servant : ye 
 children of Jacob His chosen. 
 
 7 He Ls the Lord our God : His judgements 
 are in all the world. 
 
 8 "He hath been alway mindful of His cove- 
 nant and promise ; that He made to a thousand 
 generations ; 
 
 9 *Even the covenant that He made with 
 Abraham : and the oath that He sware unto 
 Isaac ; 
 
 10^ And appointed the same unto Jacob for a 
 law : and to Israel for an everlasting testament ; 
 
 1 1 Saying, Unto thee will I give the land of 
 Canaan : the lot of your inheritance. 
 
 12 ''When there were yet but a few of them : 
 and they strangers in the land ; 
 
 CV 
 
 Hist, Probably by 
 Haffgai, for the 
 dedication of the 
 Second Temple. 
 [Ezra 6. is-i9.] 
 
 LUiiri^. a. g. 1§. 
 Saturday Mattins. 
 
 ! Luke I. 72, 73. 
 
 b Gen. t;. 3-7 ; 26. 3, 
 
 c Gen. 28. 14; 35. 11, 
 
 d Gen. 12. 1-20 : 13. 
 12; 20. 3.7: 26. II. 
 Luke 12. 32. 
 
 Emitte spiritum Tuum et creabuntur : et re- 
 novabis faciem terrse. 
 
 Sit gloria Domini in sseculum : Ijetabitur Do- 
 minus in operibus Suis. 
 
 Qui respicit terram, et facit cam tremere : Qui 
 tangit montes et fumigant. 
 
 Cantabo Domino in vita mea : psallam Deo 
 meo quamdiu sum. 
 
 Jucundum sit Ei eloquium meiun : ego vero 
 delectabor in Domino. 
 
 Deficiant peccatores a terra, et iniqui ita ut 
 non sint : benedic, anima mea. Domino. 
 
 PSALMUS CIV. 
 
 CONFITEMINI Domino et invocate Nomen 
 Ejus : annuntiate inter gentes opera Ejus. 
 
 Cantate Ei et psallite Ei : narrate omnia mira- 
 bilia Ejus ; laudamini in Nomine sancto Ejus. 
 
 Ljetetur cor qu^rentium DoMmuM ; quaerite 
 Dominum et confirmamini : quserite faciem Ejus 
 semper. 
 
 Mementote mirabilium Ejus quae fecit : pro- 
 digia Ejus et judicia oris Ejus. 
 
 Semen Abraham servi Ejus : filii Jacob electi 
 Ejus. 
 
 Ipse Dominus Deus noster : in universa terra 
 judicia Ejus. 
 
 Memor fuit in saeculum testamenti Sui : verbi 
 quod mandavit in mille generationes. 
 
 Quod disposuit ad Abraham : et juramenti Sui 
 ad Isaac. 
 
 Et statuit iUud Jacob in prKceptum :"et Israel 
 in testamentum aiternum. 
 
 Dicens, Tibi dabo terram Chanaan : funiculum 
 ha;reditatis vestris. 
 
 ., Cum essent nimiero brevi : paucissimi, et in- 
 colse ejus. 
 
 kiucl of unbelief which denies the overraling hand of God, 
 and believes a monstrous fable of independent and self -origina- 
 tive action in the operations of Nature. It is the voice of the 
 Church reading God's glory from age to age in every page of 
 the book of Nature, and saying, "Thou art worthy, O Lord, 
 to receive glory, and honour, and power ; for Thou hast 
 created all things, and for Thy pleasure they are and were 
 created." [Rev. Iv. 11.] 
 
 It has already been remarked that this Psalm has a further 
 meaning, viz. a tj'pical reference to the spiritual world of 
 New Creation. The manner in which this mystical sense 
 may be dra-mi out is .almost self-e\ident to any mind accus- 
 tomed to use the Psalms from d,ay to day in tlie ser\-ices of 
 the Church. When we sing, "Thou deckest Thyself with 
 light as -with a garment," we cannot but think of those fre- 
 quent allusions to light in connection ivith God's Presence 
 which culminate in the Apostolic saying, "God isLi^ht'" 
 the words of our Lord, " I am the Light of the world ;" and 
 the Vision of the New Creation in the Apocalypse, "The City 
 
 had no need of the sun, neither of the moon, to shine in it : 
 for the glory of God did lighten it, and the Lamb is the light 
 thereof." The Creator laying " the beams of His chambers 
 in the waters " brings up thoughts of those waters of Baptism 
 on which the Holy Spirit founds the work of New Creation 
 in the Church of God. The many .allusions to water will 
 lead the mind to dwell on tlie streams of grace which flow 
 like a "pure river of water of life, clear as crystal, proceeding 
 out of the throne of God and of the Lamb." Man "going 
 forth to his work and to his labour until the evening " repre- 
 sents the whole period of that dispensation which will end in 
 "the rest that remaineth for the people of God ;" and the 
 regeneration and glorious resuiTection of mankind .and nature 
 is clearly indicated by the renewal of the earth under the 
 operation of God's Spirit again going forth as at the first 
 Creation. Thus we sing to the glory of the Lord, not only re- 
 specting the visible Creation, but also respecting that of which 
 "He that sat upon the throne said, Behold, I make all 
 things new."
 
 21st Day. [Ps. 105.] 
 
 Cf)e ipsalms. 
 
 607 
 
 13 What time as they went from one nation to 
 another : from one kingdom to another people ; 
 
 1 i He suffered no man to do them wrong : but 
 reproved even kings for their sakes ; 
 
 15 "Touch not Mine * Anointed : and do My 
 prophets no harm. 
 
 1 6 ' Sloreover, He called for a dearth upon 
 the land : and destroyed all the provision of 
 bread. 
 
 17 ''But He had sent a man before them : 
 even Joseph, who was sold to be a bondservant ; 
 
 18 'Whose feet they hurt in the stocks : the 
 iron entered into his soul ; 
 
 19 Until the time came that his cause was 
 known : the word of the Lord tried him. 
 
 20 ' The king sent, and delivered him : the 
 prince of the people let him go free. 
 
 21 ^ He made him lord also of his house ; and 
 ruler of all his substance ; 
 
 22 That he might inform his princes after his 
 wUl : and teach his senators wisdom. 
 
 23 ^Israel also camo into Egypt : and Jacob 
 was a stranger in the land of Ham. 
 
 24 ''And He increa.sed His people exceedingly ; 
 and made them stronger than their enemies ; 
 
 25 Whose heart turned so, that they hated His 
 people : and dealt untruly with His servants. 
 
 2G ' Then sent Ho !Moses His servant : and 
 Aaron whom He had chosen. 
 
 27 And these shewed His tokens among them : 
 and wonders in the land of Ham. 
 
 28 *He sent darkness, and it was dark : and 
 they were not obedient unto His word. 
 
 29 'He turned their waters into blood : and 
 slew their fish. 
 
 30 '"Their land brought forth frogs : yea, even 
 in their kings' chambers. 
 
 31 "He spake tlie word, and there came all 
 manner of flies : and lice in all their quarters. 
 
 32 " He gave them hail-stones for rain : and 
 flames of fire in their land. 
 
 33 ^ He smote their vines also and fig-trees : 
 and destroyed the trees that were in their coasts. 
 
 34 ' He spake the word, and the grasshoppers 
 came, and caterpillars innumerable : and did eat 
 up all the grass in their land, and devoured the 
 fruit of their ground. 
 
 35 ' He smote all the first-born in their land : 
 even the chief of all their strength. 
 
 36 ' He brought them forth also with silver 
 and gold : there was not one feeble person among 
 their tribes. • 
 
 17 Rev. a 3, 
 /• Plural, 
 
 cGen. 41.54, 
 
 rf Gen. 37. 28, 36, 
 
 f Gen, 41. 14. 
 
 /Gen. 41, 4t., 43. 
 
 g Gen. 46. 6. 
 10. 33. 
 
 h Exod. I. 7. 12, 
 
 t Exod. 3, 10 ; 4. 14. 
 
 I: E.KOd, I( 
 Comp, Gen. 
 
 / Exod, 7. 20. 31. 
 
 7( Exod, 8. 24. 17. 
 
 tj Exod. 9. 23. 24. 
 
 / Exod. 9, 25. 
 
 jExod. 10, 15. 
 9. 3-10. 
 
 rExod. 12.39. 
 6. .$. 
 
 s Exod. 13. 35. 36, 
 
 Et pertransierunt de gente in gentem : et de 
 regno ad populum alterum. 
 
 Non reliquit hominem nocere eis : et corripuit 
 pro eis reges. 
 
 Nolite tangere christos Meos : et in prophetis 
 Meis nolite malignari. 
 
 Et vocavit famem super terram : et omne fir- 
 mamentum panis coutrivit. 
 
 Misit ante eos virum : in servum venundatua 
 est Joseph. 
 
 HumiHaverunt in compedidus pedes ejus : fer- 
 rum pertransiit animam ejus, donee veniret ver- 
 bum ejus. 
 
 Eloquium Domini inflammavit ema : misit rex 
 et solvit eum ; princeps populorum et dimisit 
 eum. 
 
 Constituit eum dominum domus sueb : et prin- 
 cipem omnis possessionis suk. 
 
 Ut erudiret principes ejus sicut semetipsum : 
 et senes ejus prudentiam doceret. 
 
 Et intravit Israel in .^Egyptum : et Jacob 
 accola fuit in terra Cham. 
 
 Et auxit populum Suum vehementer : et firma- 
 vit eum super inimicos ejus. 
 
 Convertit cor eorum ut odirent populum Ejus : 
 et dolum facerent in servos Ejus. 
 
 Misit Moysen servum Suum : Aaron quem 
 elegit Ipsum. 
 
 Posuit in eis verba signorum Suorum : et pro- 
 digiorum in terra Cham. 
 
 Misit tenebras et obscura\'it : et non exacer- 
 bavit sermones Suos. 
 
 Convertit aquas eorum in sangiiinem : et 
 occidit pisces eorum. 
 
 Et dedit terra eorum ranas : in penetralibus 
 regum ipsorum. 
 
 Dixit et venit cynomyia et ciniphes : in omni- 
 bus finibus eorum. 
 
 Posuit pluvias eorum grandinem : ignem com- 
 burentem in terra ipsorum. 
 
 Et percussit vineas eorum et ficulneas eorum : 
 et contrivit ligniun finiuni eorum. 
 
 Dixit et venit locusta et bruchus : cujus non 
 erat numerus. 
 
 Et comedit onnie fanum in terra eorum : et 
 comedit omnem fructum terroe eorum. 
 
 Et percussit omne primogenitum in terra 
 eorum : primitias omnis laboris eorum. 
 
 Et eduxit eos cum argento et auro : et non 
 crat in tribubus eorum infirmus. 
 
 PSALM CV. 
 
 This and the following Psalm were ■nTitten, prophetically 
 or historically, with reference to the Captivity in Babylon. 
 The one rehearses, in the form of a didactic hymn, the gi-eat 
 goodness which God had ever sho^Ti to His people, and Hi.s 
 faithfulness in keeping the covenant which He liad made with 
 their forefathers Abraham, Isaac, and Jacoli, and with tlicm- 
 selves, as a nation, in the time of Moses. Tlie other recounts 
 the history of the unfaitlifulness which Israel had so con- 
 tinually shewn towards (iod, and the sins for which He liad 
 suffered them to be carried into captivity. 
 
 The first fifteen verses of this Psalm form part of tliat of 
 which it is said, "On that day David delivered first this 
 Psalm to thank tlio Lord into the hand of Asaph and his 
 brethren," and tlie first and tlic last two verses of the lOflth 
 Psalm are identical with the last thi'ce of the one so spoken 
 
 of, [1 Chron. xvi. 1-3C.] Both the lO.'-jth and the lOGth 
 Psalms seem to be also associated with tlic lU4th by the 
 sequence of the subjects and by the Hallelujah, or Praise ye 
 the Lord, which concludes all three and begins the two 
 former,' and appears, for the first time, in this series of 
 P,salms. 
 
 As the Old Testament is now as much the heritage of the 
 Christian as it was anciently of the Jewish Chinch, so the 
 history of God's ancient people is part of the history of the 
 one chosen people of God : for there is an essential continuity 
 between the Church of the Old and the Church of the New 
 Dispensation through the Person of our Blessed Lord. In 
 singing this Psalm, therefore, the Church of Christ is [1] cele- 
 brating the merciful Providence of (iod in so preserving the 
 
 ' The "Rtli, 135th, nnrt 136th Psalms nrc nf n similar clmractcr to the 106th 
 ami lOOtli, as is also thf discourse of St. Stepheii.
 
 6o8 
 
 Cf)e Psalms. 
 
 21st Day. [Ps. 106.] 
 
 37 Egypt was glad at their departing : for 
 they were afraid of them. 
 
 38 " He spread out a cloud to be a covering : 
 and fire to give light in the night-season. 
 
 39 * At their desire He brought quails : and 
 He fiUed them with the bread of heaven. 
 
 40 ' He opened the rock of stone, and the 
 waters flowed out ; so that rivers ran in the dry 
 places. 
 
 41 ''For why? He remembered His holy pro- 
 mise : and Abraham His servant. 
 
 42 And He brought forth His people with joy: 
 and His chosen with gladness ; 
 
 43 ' And gave them the lands of the heathen : 
 and they took the labours of the people in pos- 
 session ; 
 
 44 ^ That they might keep His statutes : and 
 observe His laws. 
 
 Day 21. EVENING PRAYER. 
 THE CTI. PSALM, 
 
 Coufitemiiii Domino. 
 
 OGI^T; thanks unto the Lord, for He is 
 gracious : and His mercy endurcth for 
 ever. 
 
 2 -^Who can express the ''noble acts of the 
 Lord : or shew forth all His praise ? 
 
 3 Blessed are they that alway keep judgement ; 
 and do righteousness. 
 
 4 'Remember me, O Lord, according to the 
 favour that Thou bearest unto Thy people : O 
 visit me with Thy salvation. 
 
 5 ''That I may see the felicity of Thy chosen : 
 and rejoice in the gladness of Thy people, and 
 give thanks with Thine inheritance. 
 
 6 ' We have sinned with our fathers : we have 
 done amiss, and dealt wickedly. 
 
 7 '"Our fathers regarded not Thy wonders in 
 Egypt, neither kept they Thy great goodness in 
 remembrance : but were disobedient at the sea, 
 even at the Eed sea. 
 
 8 "Nevertheless, He helped them for His 
 Name's sake : that He might make His power to 
 be known. 
 
 9 "He rebuked the Red sea also, and it was 
 dried up : so He led them through the deep, as 
 through a wilderness. 
 
 10 'And He saved them from the adversary's 
 hand : and delivered them from the hand of the 
 enemy. 
 
 a Exod. 13, 21, 
 b Exod. 16. 13. 
 c Exod. 17. 6. 
 
 (/Gen. 15. 14. 
 
 /Deul. 6. 24, 
 
 CVI. 
 
 HUL Probably by 
 Haggai. for the 
 dedication of the 
 Second Temple. 
 [Ezra 6. 15-18.] 
 
 Lilurir. S. f . |g. 
 
 ;Saturday Mattins, 
 
 S Ecclus. 43 3". 
 h Or, mi^luy acts, 
 as in B. V. 
 
 I Neh. 13 14, 22. 
 
 /■ Luke to. 23. 
 
 / Dan. 9. 5. Acts 
 7- 5I-S3- 
 
 fn Exod. 14. II. 12. 
 
 n Exod. 9. 16. 
 
 Exod. 14. 21, 
 Rev. 16. 12. 
 
 / Exod. 14. 30. 
 
 Lajtata est jUgyptus in profectione eorum : 
 quia incubuit timor eorum super eos. 
 
 Expandit nubem in protectionem eorum : et 
 ignem ut luceret eis per iijctem. 
 
 Petierunt, et venit coturnix : et pane cceli 
 saturavit eos. 
 
 Dirupit petram et fluxeruut aquae : abierunt 
 in sicco flumina : 
 
 Quoniam memor fuit verbi sancti Sui : quod 
 habuit ad Abraham puerum Suum. 
 
 Et eduxit populum Suum in exsultatione : et 
 electos Suos in l«titia. 
 
 Et dedit illis regiones gentium : et labores 
 populorum possederunt : 
 
 Ut custodiant justificationes Ejus : et legem 
 Ejus exquirant. 
 
 PSALMUS CV. 
 
 OONFITEMINI Domino, quoniam bonus : 
 quoniam in sseculum misericordia Ejus. 
 
 Quis loquetur potentias Domini : auditas faciet 
 omnes laudes Ejus? 
 
 Beati qui custodiunt judicium et faciunt justi- 
 tiam : in omni tempore. 
 
 Memento nostri, Dominb, in beneplacito populi 
 Tui : visita nos in salutari Tuo. 
 
 Ad videndum in bonitate electorum Tuorum, 
 ad hiitauduni in laititia gentis Tuaj : ut lauderis 
 cum hiBreditate Tua. 
 
 Peccavimus cum patribus nostris : injuste 
 egimus, iniquitatem fecimus. 
 
 Patres nostri in ^gypto non intellexerunt 
 mirabilia Tua : non fuerunt memores multitudinis 
 misericordia; Ture. 
 
 Et irritaverunt ascendentes in mare : mare 
 Rubrum. 
 
 Et salvavit eos propter Nomen Suum : ut 
 notam faceret potentiam Suam. 
 
 Et increpuit mare Rubrum, et exsiccatum est : 
 et deduxit eos in aby.ssis sicut in deserto. 
 
 Et salvavit eos de manu odientium : et redemit 
 eos de manu inimicl 
 
 particular nation of the Jews that from among their number 
 the Saviour sliould be bom : and [2] praising Him also for 
 His continual loving-kindness to those whom Christians must 
 regard as their own spiritual ancestors. 
 
 But, in addition to this literal sense in which the Psalm is 
 to be used, it must be remembered that the history of Israel 
 is typical in the highest degi-ee : and that we are, therefore, 
 justified in looking for mystical meanings throughout in any 
 portion of Holy Scripture, and especially the Psalms, in which 
 tlie events of that history are recounted. Some of tliese 
 mystical meanings may be particularly noticed. The founda- 
 tion of the whole Psalm, for example, is the covenant which 
 God made with the patriarchs, ' ' saying. Unto tliee will I 
 give the land of Canaan, the lot of your inheritance : " which 
 covenant was made when " there were yet but a few of them : 
 and they strangers in the land." Such a covenant, also, was 
 made by God with His newly-chosen people, a covenant sig- 
 nified in our Lonl's words, " Fear not, little flock ; for it is 
 
 your Father's good pleasure to give you tlie kingdom.' 
 [Luke xii. 32.] "To hiin that overcometh will I gi-aut to sit 
 with Me in My throne, even as I also overcame, and am set 
 down with My Father in His throne." [Rev. iii. 21.] Again, 
 the " Touch not Mine Anointed " of the Psalm clearly refers, 
 literally, to the Patriarchs and to their descendants ; mysti- 
 cally it is impossible not to see its reference to Christ and to 
 tliose who are made kings and priests by the unction of the 
 Holy Spirit. In the sending a Man before them, even Joseph, 
 who was sold to be a bond-servant, whose feet they hurt in 
 the stocks, the iron entermg into his soul, we cannot fail to see 
 a mystical type of the Man Who took upon Him the form of 
 a ser\'ant, Whose feet were fastened to the Cross, Whose heart 
 the iron lance pierced through, and Whom the King delivered 
 in the Resurrection, making Him Lord also of His house, and 
 Ruler of all His substance, by raising His Human Nature to 
 the Throne of Heaven. So also, in the increase of the people 
 of Israel, in tlieir gi'owing stronger than their enemies, in the 
 
 I
 
 21st Day. [Ps. 106.] 
 
 Cf)C Ipsalms. 
 
 609 
 
 11 "As for those that troubled them, the waters 
 overwhelmed them : there was not one of them 
 left. 
 
 12 ''Then believed they His words : and sang 
 praise unto Him. 
 
 13 'But within a while theyforgat His works : 
 and would not abide His counsel. 
 
 1-i ''But lust came upon them in the wilder- 
 ness : and they tempted God in the desert. 
 
 15 'And He gave them their desire : and sent 
 leanness withal into their souL 
 
 16 ''They angered Moses also in the tents : 
 and Aaron the saint of the Lord. 
 
 17 ^So the earth opened, and swallowed up 
 Dathan ; and covered the congregation of Abi- 
 ram. 
 
 18 *And the fire was kindled in their com- 
 pany : the flame burnt up the ungodly. 
 
 19 "They made a calf in Horeb : and wor- 
 shipped the molten image. 
 
 20 *Thus they turned their glory : into the 
 similitude of a calf that eateth hay. 
 
 21 And they forgat God their Saviour : 'Who 
 had done so great things in Egypt ; 
 
 22 Wondrous works in the land of Ham : and 
 fearful things by the Red sea. 
 
 23 'So He said. He would have destroyed 
 them, had not Moses His chosen stood before 
 Him in the gap : to turn away His wrathful 
 indignation, lest He should destroy them. 
 
 24 '"Yea, they thought scorn of that pleasant 
 land : and gave no credence unto His word ; 
 
 25 "But murmured in their tents : and heark- 
 ened not unto the voice of the Lord. 
 
 26 "Then lift He up His hand against them : 
 to overthrow them in the wilderness ; 
 
 27 'To cast out their seed among the nations : 
 and to scatter them in the lands. 
 
 28 'They joined themselves unto Baal-peor ; 
 and ate the offerings of the dead. 
 
 29 Thus they provoked Him to anger with 
 their own inventions : and the plague was great 
 among them. 
 
 30 '^Then stood up Phinees and 'prayed ; and 
 so the plague ceased. 
 
 31 'And that was counted unto him for right- 
 eousness : among all posterities for evermore. 
 
 32 "They angered Him also at the waters of 
 strife : so that He punished Jloses for their 
 sakes ; 
 
 .1 lixod 
 
 14. 28. 
 
 JExod 
 
 15. I-3I. 
 
 c Exod. 
 
 16. 2. 
 
 rf Num. 
 
 II. 4. 
 
 (■ Num. 
 
 11.31. 
 
 /Num. 
 
 16, 1. 
 
 r Num. 
 
 ■6. 31-11 
 
 h Num. 
 
 I6. 35 
 
 I Exod. 
 
 32.4. 
 
 ijer. s 
 
 11. 
 
 / Exod. 32. 9.14. 
 
 7n Num. 13. 32. 
 n Num. 14. 2. 
 o Num. 14. 28, 29. 
 p Lev. a«. 33. 
 q Num. 25. 3. 
 
 r Num. 25. 7, 8. 
 s Or, executed 
 judceiueut, as in 
 B. v. 
 /Num. 25. 11.13. 
 
 Et operuit aqua tribulantes eos 
 non remansit. 
 
 unus ex eis 
 
 Et crediderunt verbis Ejus : et laudaverunt 
 laudem Ejus. 
 
 Cito fecerunt, obliti sunt operum Ejus : et non 
 su.stinuerunt consilium Ejus. 
 
 Et concupierunt concupiscentiam in deserto : 
 et tentaverunt Deum in inaquoso. 
 
 Et dedit eis petitionem ipsorum : et misit 
 saturitatem in animas eorum. 
 
 Et irritaverunt Moysen in castris ; Aaron 
 sanctum Dominl 
 
 Aperta est terra, et deglutivit Dathan : et 
 operuit super congregationem Abiron. 
 
 Et exarsit ignis in synagoga eorum : flamma 
 combussit peccatores. 
 
 Et fecerunt vitulum in Horeb : et adoraverunt 
 sculptile. 
 
 Et mutaverunt gloriam suam : in similitudinem 
 vituli comedentis fwnum. 
 
 Obliti sunt Deum Qui salvavit eos : Qui fecit 
 magnalia in ..^gypto, mirabilia in terra Cham, 
 terribilia in mari Eubro. 
 
 Et dixit ut disperderet eos : si non Moyses 
 electus Ejus stetisset in confractione in conspectu 
 Ejus. 
 
 Ut averteret iram Ejus, ne disperderet eos : et 
 pro nihilo habuerunt terram desiderabilem. 
 
 Non crediderunt verbo Ejus, et murmuraverunt 
 in tabernaculis suis : non exaudierunt vocem 
 Domini. 
 
 Et elevavit manum Suam super eos : ut pro- 
 sterneret eos in deserto : 
 
 Et ut dejiceret semen eorum in nationibus : et 
 disperderet eos in regionibus. 
 
 Et initiati sunt Beelphegor : et comederunt 
 sacrificia mortuorum. 
 
 Et irritaverunt Eum in adinventionibus suis : 
 et multipKcata est in eis ruina. 
 
 Et stetit Phinees, et placavit : et cessavit quas- 
 satio. I 
 
 Et reputatumesteiin justitiam : in generationem 
 et generationem, usque in sempiternum. 
 
 Et irritaverunt Eum ad aquas contradictionis : 
 et vexatus est Moyses propter eos ; quia exacer- 
 baverunt spiritum ejus. 
 
 liatrecl of them, and the initnie dealing to whicli tliey wera 
 subjected, it is not difficult to see a typical representation of 
 the first growth of the Church, and of its contest with tlie 
 heathen world. Lastly, the plagues of Egypt find their 
 parallel in the last plagues of Antichrist predicted in the 
 .■\pocalypse : and the deliverance of the peojilc from Kgypt, 
 their going forth with gladness, is a type of that final rest of 
 the Churcli when it will liave entered upon the many mansions 
 prepared for it liy the Father. 
 
 PSALM CVI. 
 
 Tlie first and the last two verses of this Psalm are to bo 
 found, as already mentioned, in the dedication hymn of 
 David : but the fourth and sixtli verses seem to connect it 
 with the prophets Daniel and Nehemiali. The whole Psalm is 
 a confession of national sins, cast in the form of a penetontiid 
 hynm : and its tone is that of Daniel's prayer when he knew 
 that the time of the Captivity was drawing to a close, " We 
 have sinned, and have committed iniiinity, and have done 
 
 wickedly, and have rebelled, even by departing from Thy 
 precepts, and from Thy judgements." As the preceding 
 Psalm recounts the noble acts of the Lord with a view to His 
 praise, so are they recounted, in this one, for the sake of con- 
 fession on the part of His people : and as, in that, God is 
 glorified by the Christian Church for His mercies to His one 
 people in the days before Christ and in the present dispensa- 
 tion, so this Psalm of confession is ofTered \ip on behalf, and 
 in the name, of the same one continuous s])iritual fellowship 
 in both periods of its progress towards the unveiled Presence 
 of the Lord, "the felicity of His chosen." 
 
 Tlius the Church of Cod is ever being brought out of the 
 mystical Kgypt by the guiding Providence of her Almighty 
 Head, and ever being " delivered from tlie hand of the 
 Enemy." This was most conspicuous in the early ages when 
 Satan made the heathen persecutors his instruments for tlie 
 destruction of the Church, and when her continued existence 
 was a continuous miracle of Divine power. Pa.-ising through 
 a Red Sea of persecution, the very waters into which she ^las 
 driven by the Adversary's hand were the means of her pre- 
 
 2q
 
 6io 
 
 Cte Ipsalms. 
 
 22nd Day. [Ps. 107.] 
 
 33 "Because tliey provoked his spirit : so that 
 lie spake unadvisedly with his lips. 
 
 34 *]Sreither destroyed they the heathen : as the 
 Lord commanded them ; 
 
 35 ''But were mingled among the heathen : and 
 learned their works. 
 
 36 ''Insomuch that they worshipped their 
 idols, which turned to their own decay : yea, 
 they oflfered their sons and their daughters unto 
 devils ; 
 
 37 'And shed innocent blood, even the blood 
 of their sons and of their daughters : whom they 
 offered unto the idols of Canaan, and the land 
 was defiled with blood. 
 
 38 Thus were they stained with their own 
 works : and went a whoring with their own 
 inventions. 
 
 39 ''Therefore was the wrath of the Lord l/juds. j, 
 kindled against His people : insomuch that Ho 
 abhorred His own inheritance. 
 
 40 And He gave them over into the hand of 
 the heathen : and they that hated them were 
 lords over them. 
 
 41 Their enemies oppressed them : and had 
 them in subjection. 
 
 42 *■ Many a time did He deliver them : but 
 they rebelled against Him with their own inven- 
 tions, and were broucht down in their wieked- 
 
 43 Nevertheless, when He saw their adversity ; 
 He heard their complaint. 
 
 44 ■''He thought upon His covenant, and pitied 
 them according unto the multitude of His mercies : 
 yea, He made all those that led them away captive 
 to pity them. 
 
 45 Deliver us, O Lord our God, and gather 
 us from among the heathen : that we may give 
 thanks unto Thy holy Name, and make our boast 
 of Thy praise. 
 
 46 Blessed be the Lord God of Israel from 
 everlasting, and world without end : and let all 
 the people say, Amen. 
 
 * Judg. I. 21, 37-33. 
 
 i Jlltii;, 2. 2. 
 
 rfj.,cls;.2. 12, 
 
 e Lev. 20. 1-5. Coinf, 
 Jer, 32. 35. Num. 
 35- 34- 
 
 f Judff. 2. 16. 
 
 h Lev. 26. 42. 
 9-9. 
 
 Dav 22. Morning Prayer, 
 the cvii. psalm. 
 
 Confitemini Doiniiio. 
 
 GIVE thanks unto the Lord, for He is 
 gracious ; and His mercy endureth for j ia„ Jj; ^="'"'='>' 
 
 o 
 
 ever. 
 
 cvn. 
 
 Hist. On the return 
 from Babylon. 
 
 Littirg. Prayers to 
 beuscd.it Sea, 
 
 Et distinsit in labiis suis : non disperdiderunt 
 gentes quas dixit Dominus illis. 
 
 Et commixti sunt inter gentes, et didicerunt 
 opera eorum ; et servierunt sculptilibus eorum : 
 et factum est illis in scandalum. 
 
 Et immolaverunt filios suos 
 daemoniis. 
 
 et filias suas 
 
 Et effuderunt sanguineminnocentem,sanguinem 
 filiorum suorum et filiarum suaruni : quas sacri- 
 ficaverunt sculptilibus Chanaan. 
 
 Et infecta est terra in .sanguinibus, et contami- 
 nata est in operibus eorum : et fornicati sunt in 
 adinventionibus suis. 
 
 Et iratus est furore Dominus in popuhun 
 Suum : et abominatus est hsereditatem Suam. 
 
 Et tradidit eos in manus gentiimi 
 sunt eorum qui oderunt eos. 
 
 et dominati 
 
 Et tribulaverunt eos inimici eorum : et humiliati 
 sunt sixb manibus eorum ; ssepe liberavit eos. 
 
 Ipsi autem exacerbaverunt Eum in consilio 
 suo ; et humiliati sunt in iniquitatibus suis. 
 
 Et vidit cum tribularentur : et audivit orationem 
 eorum. 
 
 Et memor fuit testamenti Sui : et poenituit Eum 
 secundum multitudinem misericordiEe Suae. 
 
 Et dedit eos in misericordias : in conspectu 
 omnium qui ceperant eos. 
 
 Salvos fac nos, Domine, Deus noster : et con- 
 grega nos de nation ibus : 
 
 Ut confiteamur Nomini sancto Tuo : et glorie- 
 mur in laude Tua. 
 
 Benedictus Dominus Deus Israel a sseculo et 
 usque in scoculum : et dicet omnis populus ; Fiat, 
 Fiat. 
 
 PSALMUS CVI. 
 
 CONFITEMINI Domino, quoniam bonus 
 quoniam in saeculum misericordia Ejus. 
 
 ser^'ation, and Heatlieuism itself was thus o\erwhelmed by 
 what was intended to have been tlie destruction of Christi- 
 anity. It lias been generally tliought by lioly men that the 
 words, " there was no more sea " [Rev. xxi. 1], are a mystical 
 prophecy of the time when the Adversary's hand will cease 
 to be lifted up for the destruction of the Church, and God 
 will give her final rest and peace. 
 
 But "within a while they forgat His works." With the 
 overwhelming of Heathenism and the comparative peace 
 which followed, "lust came upon them in the wilderness," a 
 desire of temporal power, and a general worldliness in which 
 Chinstians often "forg.at His counsel," "My Kingdom is not 
 of this world." In the Eastern and the "Westeni Church its 
 rulers and people alike thought sconi of the pleasant hand 
 promised to them hereafter ^hen they should reign with 
 Christ for ever and ever, and acted as if they had " a continu- 
 ing city" m this world. Then God gave them their desire, 
 the Visible Church became great and powerful in the world's 
 eyes, but its external prosperity was accompanied by internal 
 weakness, through the heresies and schisms by which it was 
 
 accompanied, and He " sent leanness withal into their soul." 
 The Church and the world were mingled together, and the 
 former " learned the works " of tlie latter. Then, again, God 
 "gave them over into the hand of the heathen:" deadly 
 lieresies sprung up which culminated in Mahometanism, and 
 what was once the fairest portion of the Church's heritage 
 has for ages oeen "oppi'essed " and "had Ln subjection" by 
 the enemies of Christ and of His mystical Body. 
 
 Thus, in confessing the sins of Israel in old time, we are 
 ■also confessing the sins of the Church in later ages : and such 
 confession belongs, not to one period alone, but, in its degree, 
 to all. 
 
 It is to be observed also, that as, in the preceding Psalm, 
 Joseph is a personal type of Christ in His Providential Oliice 
 towards the Church, so in this one Moses is a type of Christ 
 in His Mediatorial Office. He continually "stands before 
 God in the gap," and without any such infirmity as that 
 recorded of Moses in the thirtj'-third verse, He ever holds up 
 His hands in intercession for His people, that they may not 
 be destroyed by their own sins. It is His Voice, speaking
 
 22nd Day. [Ps. 107.] 
 
 ^U lS>6alm5. 
 
 6ii 
 
 2 Let them give thanks whom the Lord hath 
 redeemed : and delivered from the hand of the 
 enemy ; 
 
 3 And gathered them out of the lands, from 
 the east, and from the west : from the north, and 
 from the south. 
 
 4 They went astray in the wilderness out of 
 the way : and found no city to dwell in ; 
 
 5 Hungry and thirsty : their soul fainted in 
 them. 
 
 6 So they cried unto the Lord in their trouble : 
 and He delivered them from their distress. 
 
 7 He led them forth by the right way : that 
 they might go to the city where they dwelt. 
 
 8 that men would therefore praise the Lord 
 for His goodness ; and declare the wonders that 
 He doeth for the children of men ; 
 
 9 For He satisfieth the empty soul : and filleth 
 the hungry soul with goodness. 
 
 "10 Such as sit in darkness and in the shadow 
 of death : being fast bound in misery and iron ; 
 
 1 1 Because they rebelled against the words of 
 the Lord : and lightly regarded the counsel of 
 the most Highest ; 
 
 12 He also brought down their heart through 
 heaviness : they fell down, and there was none to 
 help them. 
 
 13 So when they cried unto the Lord in their 
 trouble : He delivered them out of their distress. 
 
 14 For He brought them out of darkness, and 
 out of the shadow of death : and brake their 
 bonds in sunder. 
 
 15 O that men would therefore praise the 
 Lord for His goodness : and declare the wonders 
 that He doeth for the children of men. 
 
 16 For He hath broken the gates of brass ; 
 and smitten the bars of iron in sunder. 
 
 * 1 7 Foolish men are plagued for their otfence : 
 and because of their wickedness. 
 
 18 Their soul abhorred all manner of meat: 
 and they were even hard at death's door. 
 
 19 So when they cried unto the Lord in their 
 trouble : He delivered them out of their distress. 
 
 20 He sent His word, and healed them : and 
 they were saved from their destruction. 
 
 21 that men would therefore praise the 
 Lord for His goodness : and declare the wonders 
 that He doeth for the children of men ; 
 
 a Second section. 
 
 i Third section. 
 
 Dicant qui redempti sunt a Domixo : quos 
 redemit de manu inimiei ; et de regionibus con- 
 gregavit eos. 
 
 A soUs ortu et occasu : ab Aquilone et mari. 
 
 amma eorum in ipsia 
 
 Erraverunt in solitudine, in inaquoso : viam 
 civitatis habitacidi non invenerunt. 
 
 Esurientes et sitientes 
 defecit. 
 
 Et clamaverunt ad Dominum cum tribularen- 
 tur : et de necessitatibus eorum eripuit eos. 
 
 Et deduxit eos in viam rectam : ut irent in 
 civitatem habitationis. 
 
 Confiteantur Domino misericordiEe Ejus : et 
 mirabiUa Ejus fiHis hominum. 
 
 Quia satiavit animam inanem : et animam 
 esurientem satiavit bonis. 
 
 Sedentes in tenebris et umbra mortis : vinctos 
 in mendicitate et ferro. 
 
 Quia exacerbaverunt eloquia Dei : et consilium 
 Altissimi irritaverunt. 
 
 Et humiliatum est in laboribus cor eorum : in- 
 firmati sunt, nee fuit qui adjuvaret. 
 
 Et clamaverunt ad Dominum cum tribularen- 
 tur : et de necessitatibus eorum liberavit eos. 
 
 Et eduxit eos de tenebris et umbra mortis : et 
 vincula eorum disrupit. 
 
 Confiteantur Domino misericordise Ejus 
 mirabOia Ejus fiUis hominmu. 
 
 et 
 
 Quia contrivit portas iereas : et vectes ferreos 
 confregit. 
 
 Suscepit eos de via iniquitatis eorum : propter 
 injustitias enim suas humiliati sunt. 
 
 Omnem escam abominata est anima eorum : et 
 appropinquaverunt usque ad portas mortis. 
 
 Et clamaverunt ad Dominum cum tribularen- 
 tur : et de necessitatibus eorum liberavit eos. 
 
 Misit verbum Suum, et sanavit eos : et eripuit 
 eos de interitionibus eorum. > 
 
 Confiteantur Dojiino misericordiie Ejus : et 
 mirabiha Ejus filiis hominum. 
 
 from the miiUt of the Church Militant, whicli is lieartl, in the 
 conchuling verses of tlie Psalm, prayiug that the Captivity of 
 its militant condition may be ended ; and that the glory of 
 God may be perfected by the final redemption of His people. 
 Their confession, " We have sinned with our fathers,' is 
 therefore supplemented by the prayer of their Intercessor, 
 " Father, I will that they also, whom Thou hast given Me, 
 be with Me where I am : that they may behold My glory, 
 which Thou hast given Me." [.John xvii. 24.] And the 
 doxology of this I'salm (which is also the doxology of the 
 fourth Book) is a type of that hymn of the purified Church, 
 "Amen, Alleluia, Praise our God, .all ye Uis servants, and 
 yo that fear Him, both small and great. Alleluia, for the 
 Lord God Onmipotent rcigneth." [Rev. .\ix. 4-6.] 
 
 THE FIFTH BOOK 
 PSALM CVIL 
 
 The five divisions of this Psalm are each concluded with a 
 doxology in two verses, that at the end of the last division 
 being, as it stands, of a less marked character than the rest, 
 
 but finding its complement in the Gloria Patri. Each divi- 
 sion related originally to circumstances connected with the 
 Captivity of the Israelites ; and, in the first four, commen- 
 tators have found an expansion of the third verse which 
 refers to the gathering of the people from, and therefore 
 their previous dispersion to, the desert on "the east" of 
 Juda-.-i, Egypt on "the west," Babylon on " tlic north," and 
 the sea on "the south," where the Red Sea is situated. A 
 parallel is found in the proidiecy of Isaiah : "Fear not ; for I 
 am with thee : I will bring thy seed from the east, and 
 gather thee from the west ; I will s.ay to the nortli. Give up ; 
 and to the south, Keep not back ; bring My sons from far, 
 and My daughters from the ends of the earth." [Isa. xliii. 
 .'), C] Such a gathering of His own mystical Body the Lord 
 .Tesus also predicted when He said, "They shall come from 
 the east, and from the west, and from tlie north, and from 
 tlie south, and shall sit down in the Kingdom of God." 
 [Luke xiii. 29.] 
 
 The C-'hristian application of the Psalm appears to be to 
 that blessed time when our Lord's words will have received 
 their fiuiil and comidete fulfilment at the marriage supper of 
 the Lamb, when "the redeemed of the Lord shall return and 
 come with singing unto Zion; and everlasting joy shall be
 
 6l2 
 
 €^bt IPsalms. 
 
 22nd Day. [Ps. 107.] 
 
 22 That tliey would offer unto Him the sacri- 
 fice of thanksgiving : and tell out His works with 
 gladness. 
 
 "23 They that go down to the sea in ships: 
 and occupy their business in great waters ; 
 
 24 These men see the works of the Lord : and 
 His wonders in the deep. 
 
 25 For at His word the stormy wind ariseth : 
 which lifteth up the waves thereof. 
 
 26 They are carried up to the heaven, and 
 down again to the deep : their soul melteth away 
 because of the trouble. 
 
 27 They reel to and fro, and stagger like a 
 drunken man : and are at their wits' end. 
 
 28 So when they cry unto the Lord in their 
 trouble : He delivereth them out of their distress. 
 
 29 For He maketh the storm to cease : so that 
 the waves thereof are still. 
 
 30 Then are they glad, because they are at 
 rest : and so He bringeth them unto the haven 
 where they would be. 
 
 31 O that men would therefore praise the 
 Lord for His goodness : and declare the wonders 
 that He doeth for the children of men ; 
 
 32 That they would exalt Him also in the con- 
 gregation of the people : and praise Him in the 
 seat of the elders. 
 
 ^33 "Who turneth the floods into a wilderne.ss : 
 and drieth up the water-springs. 
 
 34 A fruitful land maketh He barren : for the 
 wickedness of them that dwell therein. 
 
 35 Again, He maketh the wilderne.ss a stand- 
 ing water : and water-springs of a dry ground. 
 
 3G And there He setteth the hungry : that 
 they may build them a city to dwell in ; 
 
 37 That they may sow their land, and plant 
 vineyards : to yield them fruits of increase. 
 
 38 He blesseth them, so that they multiply 
 exceedingly : and sufiereth not their cattle to de- 
 crease. 
 
 39 And again, when they are minished and 
 Isrought low : through oppression, through any 
 plague, or trouble ; 
 
 40 Though He suffer them to be evil intreated 
 through tyrants : and let them wander out of the 
 way in the wilderness ; 
 
 41 Yet helpeth Ho the poor out of miseiy : and 
 maketh him households like a flock of sheep. 
 
 a Fourth section. 
 
 f> Fifth sectioru 
 
 Et sacrificent sacrificium laudia : et annuntient 
 opera Ejus in essultatione. 
 
 Qui descendunt mare in navibus : facientes 
 operationem in aquis multis. 
 
 Ipsi viderunt opera Domini : et mirabilia Ejus 
 in profundo. 
 
 Dixit, et stetit spiritus procellas : et exaltati 
 sunt fiuctus eju.s. 
 
 Ascendunt usque ad coelos, et descendunt 
 usque ad abyssos : anima eorum in malis tabes- 
 cebat. 
 
 Turbati sunt, et moti sunt sicut ebrius : et 
 omnis sapientia eorum devorata est. 
 
 Et clamaverunt ad Dominum cum tribularen- 
 tur : et de necessitatibus eorum eduxit eos. 
 
 Et statuit proceUam ejus in auram : et silu- 
 erunt fluctus ejus. 
 
 Et iKtati sunt quia siluerunt : et deduxit eos 
 in portum voluntatis eorum. 
 
 Confiteantur Doming misericordise Eju3 
 mirabilia Ejus filiis hominum. 
 
 et 
 
 Et exaltent Eum in ecclesia plebis : et in cathe- 
 dra seniorum laudent Eum. 
 
 Posuit flumina in desertum : et exitua aquarum 
 in sitim. 
 
 Terram fructiferam in salsuginem : a malitia 
 inhabitantium in ea. 
 
 Posuit desertum in stagna aquanun : et terram 
 sine aqua in exitus aquarum. 
 
 Et collocavit illic esurientes : et constituerunt 
 civitatem habitationis. 
 
 Et seminaverunt agros, et plantaverunt vineas : 
 et fecerunt fructum nativitatis. 
 
 Et benedixit eis, et multiplicati sunt nimis : et 
 jumenta eorum non minoravit. 
 
 Et pauci facti sunt : et vexati sunt a tribula- 
 tione malorum et dolore. 
 
 Effusa est contemptio super principes : et errare 
 fecit eos in invio, et non in via. 
 
 Et adjuvit pauperem de inopia : et posuit sicut 
 
 oves familias. 
 
 upon their liead ; they shall obtain gLidness and joy ; and 
 sorrow and mourning sliall flee away." As, tliercfore, the 
 Church looks back, in her pi'aises, to past history, recounting 
 God's mercy to lier in the days of the Jewish economy, so also 
 does she look forward to the glorious end of all, and sings by 
 anticipation the "new song." "Thou wast slain, and hast 
 redeemed us to God by Thy blood, out of every kindred, and 
 tongue, and people, and nation." 
 
 Thus interpreted, the Psalm may be regarded as celebrating 
 [1] the goodness of God to His people in gathering them out 
 of the ^\nldcrness of this world into His Church; [2j His 
 comfort of them in the last hour when they "sit in darkness 
 and the shadow of death;" [.3] His support of them in the 
 intermediate state ; [4] His bringing them to " the haven " of 
 His Presence "where they would be," and [5] His creation of 
 a new Heaven and a new earth, the City of God, for those 
 who have hungered and thirsted after righteousness " to 
 dwell in." 
 
 The first di\'ision, with its doxology,' is comprised in the 
 first nine verses. It represents the leading into the Church 
 
 1 These doxologies (verses S, 9 ; 15, 16 ; 21, 22 ; 31, 32 ; and 42, 43, should 
 he distinctly marked by " full " singing. 
 
 of Christ, " the city where they dwelt, " of that human nature 
 which had been going astray in the wilderness from the time 
 of the Fall. Departing " out of the way " in which the 
 Creator had placed it, there was still hunger, thirst, and 
 emptiness ; a fainting for the grace of God. Then the Good 
 Shepherd came and led His flock into the right way, gathering 
 them into His one fold, satisfied the empty soul with His 
 grace, and filled the hungry soul with His goodness. Such 
 was His good word, " He that cometh to Me shall never 
 hunger, and he that believeth on lie shall never thirst." 
 
 The second division extends from the tenth to the sixteenth 
 verses inclusive, and celebrates the victory of Christ over that 
 death which had come upon all mankind through the disobedi- 
 ence of their first parents, and the inheritance of a mortal 
 nature by all their descendants. When the Lord saw there 
 was none to help them. His own arm brought salvation, God 
 asked of .Job, ' ' Have the gates of death been opened unto 
 thee ? or hast thou seen the doors of the shadow of death?" but 
 of His " anointed," umier the type of Cyrus, He says, "I will 
 loose the loins of kings to open before Him the two-leaved 
 gates ; and the gates shall not be shut : I will go before Thee, 
 and make the crooked places straight : I will break in pieces 
 the gates of brass, and cut in sunder the bars of iron. So
 
 22nd Day. [Ps. 108, 109.J 
 
 Cf)C Ipsalms. 
 
 613 
 
 42 The righteous will consider this, and re- 
 joice : and the mouth of all wickedness shaU be 
 stopped. 
 
 43 Whoso is wise will ponder these things : 
 and they shall understand the lovingkindness of 
 the Lord. 
 
 Day 22. EVENING PRAYER. 
 
 THE CVIII. PSALM. 
 
 Paratum cor meuin. 
 
 "f~\ GOD, my heart is ready, my heart is ready : 
 v_y I will sing and give praise with the best 
 member that I have. 
 
 2 ''Awake, thou lute and harp : I my self will 
 awake right early. 
 
 3 ''I will give thanks unto Thee, O Lord, 
 among the people : I will sing praises unto Thee 
 among the nations. 
 
 4 '' For Thy mercy is greater than the heavens : 
 and Thy truth reacheth unto the clouds. 
 
 5 ' Set up Thy self, O God, above the heavens : 
 and Thy glory above all the earth. 
 
 6 ■''That Thy beloved may be delivered : let 
 Thy right hand save them, and hear Thou me. 
 
 7 *'GoD hath spoken in His holiness : I will 
 rejoice therefore and divide Sichem, and mete 
 out the valley of Succoth. 
 
 8 ''Gilead is Mine, and Manasses is Jline : 
 Ephraim also is the strength of My head. 
 
 9 " Juda is ^ly law-giver, !Moab is My wash- 
 pot : over Edom ^-ill I cast out My shoe ; upon 
 Philistia will I triumph. 
 
 10 *Who will lead Me into the strong city : 
 and who will bring Me into Edom ? 
 
 1 1 ' Hast not Thou forsaken us, O God : and 
 wUt not Thou, O GoD, go forth with our hosts ? 
 
 12 '"O help us against the enemy : for vain is 
 the help of man. 
 
 13" Through God we shall do great acts : and 
 it is He that shall tread down our enemies. 
 
 THE CIX. PSALM. 
 Deus laudum. 
 
 HOLD not Thy tongue, God of my praise : 
 for the mouth of the ungodly, yea the 
 mouth of the deceitful is opened upon me. 
 
 CVIII. 
 //isC Adapted from 
 
 two Psaluis of 
 
 David. 
 I.ilitrff. Ascension 
 
 Day, Evens iig. 5. 
 
 g. 38. Saturday 
 
 Mattins. 
 
 a Ps. 57. 8. 
 » Ps. 57. 9. 
 c Ps. 57. lo. 
 
 rfPs. 57. II. 
 c Ps. 57. i=. 
 /Ps. fa. 5. 
 
 .i> Ps. 6o. 6. 
 
 h Ps. 6o. 7. 
 
 /: Ps. 6o. 9. 
 
 Videbunt recti, et Isetabuntur : et omnis iniqui- 
 tas oppilabit os suum. 
 
 Quis sapiens, et custodiet hrec ; et intelliget 
 misericordias Domini. 
 
 P 
 
 psALMus cvn. 
 
 ARATUM cor meum, Deus, paratum cor 
 3um : cantabo et psallam in gloria mea. 
 
 Exsurge gloria mea, exsurge psalterium et 
 cithara : exsurgam diluculo. 
 
 Confitebor Tibi in populis, Domine : et psal- 
 lam Tibi in nationibas. 
 
 Quia magna est super coelos misericordia Tua ; 
 et usque ad nubes Veritas Tua. 
 
 Exaltare super ccelus, Deus, et super omnem 
 terram gloria Tua : ut liberentur dilecti Tui. 
 
 Salvum fac dextera Tua, et exaudi me : Deus 
 locutus est in sancto Suo. 
 
 Exsultabo et dividam Sichimam : et convallem 
 tabernaculorum dimetiar. 
 
 Mens est Galaad, et Jleus est Manasses : et 
 Ephraim susceptio capitis Mei. 
 
 Juda res Mens : Moab lebes spei Meie.. 
 
 In Idumjeam extendam calceamentum Meum : 
 Mihi alienigenas amici facti sunt. 
 
 Quis deducet Me in civitatem munitam ? quis 
 deducet Me usque in Idunutam ? 
 
 Nonne Tu, Deus, Qui repulisti nos : et non 
 exibis Deus in virtutibus nostris. 
 
 Da nobis auxilium de tribulations : quia vana 
 salus hominis. 
 
 In Deo faciemus virtutem : et Ipse ad nihilum 
 deducet inimicos nostros. 
 
 CIX. 
 
 Hist. Probably by 
 David. Occasion 
 unknown. 
 
 r.nurc. s. g. m. 
 
 Saturd.ay Mattins. 
 
 D 
 
 est. 
 
 PSALMUS CVIII. 
 
 EUS, landeni meam ne tacueris :' quia os 
 peccatoris et os dolosi super me apertum 
 
 has the Lord Jesus overeoinc for His people that they can 
 say, "0 Death, where is tliy sting? O Grave, where is thy 
 victory?" 
 
 The third division, verses 17-22, and the fourth division, 
 verses 2.3-32, both refer to tlic work of the Redeemer for His 
 Church in tlie intcrriiediate state, when the Word, Which 
 had become flesh that mankind might be "healed," descended 
 into Hell that He might carry His power even to the regions 
 where the souls of men were " liard at the door of" eternal 
 "death," and only that power could save them from final 
 destruction. The representation of the Intermediate State 
 under the figure of men in the midst of tlie deep is illustrated 
 by tlie punisliment of Jonah, which our Lord interprets as a 
 figure of His own .abiding for tln-ce days in the "heart of the 
 eartli." [Matt. xii. -Id.] A further illustration m<iy also be 
 found in the miracle wrouglit by our Lord when tlie disciples 
 were overtaken in a storm: "Tliey willingly received Him 
 into the ship : and immediately tlie ship was at the land 
 whither they went." 
 
 The fourtli divi.sion, from the thirty-third verse to the end, 
 cclebr.atcs, by anticipation, tlie rest and glory of Christ's 
 Church when it has pas.scd fium tlic wiMoi-ncss of this world, 
 and been gatlicred in for ever to that City ot (Jod where tlie 
 
 river of the water of life flow s through the midst of its streets : 
 where the mystical Body of The I'oou is helped out of misery 
 for ever, and there is one fold and one Shepherd. In view of 
 that blessed consummation of His Church's pilgrinuagc, "the 
 righteous will consider this, and rejoice ; " and whatever may 
 be the troubles attending it in life or in death, "they shall 
 understand the loving-kindness of the Lord "in all His dealings 
 with His people. 
 
 PSALM CVIII. 
 There is scarcely any variation between the words of this 
 Psalm and those verses of the fifty-seventh and sixtieth which 
 are indicated in the central column. The two portions com- 
 bined form a hymn of victory, the spiritual meaning of which 
 is shewn by the appropriation of the Psalm to Ascension Day. 
 It is the voice of the Church oflTering up her Eucharistic Sacri- 
 fice before the Throne in the Person of the ascended Jesus, the 
 Head of all His members : " Behold, I see the heavens opened, 
 and the Son of Man standing on the riglit h.ind of (iod." [Acts 
 vii. 56.] 
 
 PSALM CIX. 
 When our Blessed Lord offered up to the Father the pr.ivi i
 
 6i4 
 
 €t)t ipgalms. 
 
 22nd Day. LPs- ^09.] 
 
 2 And they have spoken against me with false 
 tongues : they compassed me about also \nth. 
 words of hatred, and fought against me without 
 a cause. 
 
 3 For the love that I had unto them, lo, they 
 take now my contrary (lart : but I give my self 
 unto ))rayer. 
 
 i Thus have they rewarded me evil for good : 
 and hatred for my good will. 
 
 5 Set Thou an ungodly man to be ruler over 
 him : and let Satan stand at his right hand. 
 
 6 When sentence is given upon him, let him 
 be condemned ; and let his prayer be turned into 
 sin. 
 
 7 Let his days be few : and let another take 
 his office. 
 
 S Let his children be fatherless : and his wife 
 a widow. 
 
 9 Let his children be vagabonds, and beg their 
 bread : let them seek it also out of desolate 
 places. 
 
 10 Let the extortioner consume all that he 
 hath : and let the stranger spoil his labour. 
 
 1 1 Let there be no man to pity him : nor to 
 have compassion upon his fatherless children. 
 
 12 Let his posterity be destroyed : and in the 
 next generation let his name be clean put out. 
 
 13 Let the w-ickedness of his fathers be had 
 in remembrance in the sight of the Loed : and 
 let not the sin of his mother be done away. 
 
 l-l Let them alway be before the Loed : that 
 He may root out the memorial of them from off 
 the earth ; 
 
 15 And that, because his mind was not to do 
 good : but persecuted the poor helpless man, that 
 he might slay him that was vexed at the heart. 
 
 16 His delight was in cursing, and it shall 
 happen unto him : he loved not blessing, there- 
 fore shall it be far from him. 
 
 17 He clothed himself with cursing, like as 
 with a raiment : and it shall come into his bowels 
 like water, and like oil into his bones. 
 
 18 Let it be unto him as the cloke that he 
 hath upon him : and as the girdle that he is 
 alway girded withal. 
 
 Loouti sunt adversura me lingua dolosa : et 
 sermonibus odii circundederunt me, et expugiiave- 
 runt me gratis. 
 
 Pro eo ut me diligerent, detrahebant mihi : 
 ego autem orabam. 
 
 Et posuerunt adversum me mala pro bonis : et 
 odium pro dilectione mea. 
 
 Constitue super eum peccatorem : et diabolus 
 stet a dextris ejus. 
 
 Cum judicatur, exeat condemnatus : et oratio 
 ejus fiat in peccatum. 
 
 Fiant dies ejus pauci : et episcopatum ejus 
 accipiat alter. 
 
 Fiant filii ejus orphan! : et uxor ejus vidua. 
 
 Nutantes transferantur filii ejus et mendicant : 
 et ejiciantur de habitationibus suis. 
 
 Scrutetur foenerator omnem substantiam ejus : 
 et diripiant alieni labores ejus. 
 
 Non sit illi adjutor : nee sit ciui misereatur 
 pupillis ejus. 
 
 Fiant nati ejus in interitum : in generatione 
 una deleatur nomen ejus. 
 
 In memoriam redeat iniquitas patrum ejus in 
 conspectu Domini : et peccatum matris ejus non 
 deleatur. 
 
 Fiant contra Dominum semper, et dispereat de 
 terra memoria eorum : pro eo quod non est recor- 
 datus facere misericordiam : 
 
 Et persecutus est homiuem inopem et mendi- 
 cum : et compunctum corde mortificare. 
 
 Et dilexit maledictionem, et veniet ei : et 
 noluit benedictionem, et elongabitur ab eo. 
 
 Et induit maledictionem sicut vestimentum : et 
 intravit sicut aqua in interiora ejus, et sicut oleum 
 in ossibus ejus. 
 
 Fiat ei sicut vestimentum cpio operitur : et 
 sicut zona qua semper priecingitur. 
 
 which forms the seventeenth chapter of St. John's Gospel, He 
 used words which give us a key to the meaning of this awful 
 Psalm, "While I was with them in the world, I kept them 
 in Thy Name : those that Thou gavest Me I have kept, and 
 none of them is lost, but the sou of perdition ; that the Scrip- 
 ture might be fuhiUed." [-John xvii. 12.] The "son of per- 
 dition " has always been understood to mean .Judas, of whom 
 two Evangelists record that "Satan entered into him." These 
 words are a Divine illustration of the fiftli verse of the 
 Psabn, "Let Satan stand at his right hand." The seventh 
 verse was also distinctly quoted by St. Peter a few days later, 
 as among the words which the Holy Ghost had spoken before 
 " concerning Judas : " " His bishopric let another take." We 
 thus have the highest possible warrant for interpreting this 
 Psalm as a Prayer of the Pvedeemer spoken prophetically of 
 His betrayal, spoken against him who beti-ayed Him, and 
 against Satan the "ungodly" and "deceitful," the great 
 Accuser of Job (a personal type of our suffering Lord), and of 
 "our brethren .... which accused them before our God day 
 and night." And thus, while the awful imprecations of the 
 Psalm have reference to Judas, they liave also reference, in a 
 still greater degi-ee, to the great Adversary of God and man 
 by whom Judas was possessed ; and they are used in this 
 latter sense by the Church of Christ. The constant, vigilant 
 enmity of that Adversary is shown by the words just quoted 
 from the Revelation. " Day and night "his accusations are 
 being made before God against the mystical Body of Chiist, 
 
 with the same malice as against the Holy One Himself before 
 the eartlily tribunal : and the terms of the Psalm lead us to 
 suppose that tliose accusations are not only those wliich may 
 justly be made against sinners, but also the slanderous inven- 
 tions of him who is the "father of lies." 
 
 As Christ is heard speaking, therefore, in this Psalm, with 
 regard to His Betrayal, so also is He heard speaking in and 
 for His mystical Body with regard to its persecution before 
 the Tlirone of God, by the slandei-s of Satan. So tar as they 
 who wilfully take part in tins work of Satan are alluded to in 
 the Psalm, they are spoken of as the enemies of Christ : and 
 those who, having utterly and finally rejected Him and His 
 mercies, have cut themselves off from tlie operation of His 
 redemption and pardon, find tliere is "no JIan to pity them." 
 [See former remarks on the Imprecations, at page 568.] 
 Nothing can more awfully set forth the danger of speaking 
 against Christ ; or (what is more likely to be done in these 
 days) of making slanderous accusations against His Church, 
 the Temple of the Holy Ghost. ' ' Whosoever speaketh against 
 the Holy Ghost, it shall not be forgiven liim, neither in this 
 world, nor in the world to come. " ^ [Matt. xii. 32. ] 
 
 1 All readers nre affectionately w,inied of the danger which hangs about 
 any words spoken in deprcriation of the Sacraments, or of the work of 
 priests and bishops, the eflicacy of which is entirely derived from tlie Holy 
 Ghost. Such words as "the soul-destroying doctrine of Baptismal Regene- 
 ration " were once quite common ; and fearfully intemperate language has 
 been usetl respecting the Presence of Christ in the Holy Communion.
 
 23rd Day. [Ps. 110.] 
 
 Cfje Ipsalms. 
 
 6i 
 
 19 Let it thus happen from the Lord unto 
 mine enemies : and to those that speak evil 
 against my soul. 
 
 20 But deal Thou with me, O Lord God, 
 according unto Thy Name : for sweet is Thy 
 mercy. 
 
 210 deliver me, for I am helpless and poor : 
 and my heart is wounded within nie. 
 
 22 I go hence like the shadow that departeth : 
 and am driven away as the grasshopper. 
 
 23 Jly knees are weak through fasting : my 
 flesh is dried up for want of fatness. 
 
 24 I became also a reproach unto them : they 
 that looked upon me shaked their heads. 
 
 25 Help me, O Lord my God : O save me 
 according to Thy mercy ; 
 
 26 And they shall know, how that this is Thy 
 hand : and that Thou, Lord, hast done it. 
 
 27 Though they curse, yet bless Thou : and let 
 them be confounded that rise up against me ; but 
 let Thy servant rejoice. 
 
 28 Let mine adversaries be clothed with 
 shame : and let them cover themselves with 
 their own confusion, as with a cloke. 
 
 29 As for me, I will give great thanks unto 
 the Lord with my mouth : and praise Him 
 among the multitude ; 
 
 30 For He shall stand at the right hand of 
 the poor : to save his soul from unrighteous 
 judges. 
 
 Day 23. Morning Prayer. 
 
 THE ex. PSALil. 
 Dixit 'Dominus. 
 
 THE Lord said unto my Lord : Sit Thou on 
 Jly right hand, until I make Thine enemies 
 Thy footstool. 
 
 2 The Lord shall send the rod of Tliy power 
 out of Sion : be Thou ruler, even in the midst 
 among Thine enemies. 
 
 3 In the day of Thy power shall the people 
 offer Thee free-will offerings with an holy wor- 
 ship : the dew of Thy birth is of the womb of the 
 morning. 
 
 ex. 
 
 //jjA David. Occa- 
 sion unknown. 
 
 Lititrj^. Christuns 
 Day. Evensong. ^. 
 p. 15. Sunday. 
 Cllristnias. Apos- 
 tles and Evangel- 
 ists. Corp. CTir., 
 Vespers. 
 
 Messianic Ps. 5. 
 
 Hoc opus eorum qui detrahunt mihi apua 
 DoMiNUM : et qui loquuntur mala adversus 
 animam meam. 
 
 Et Tu, DoMiNE, DoiiiNE, fac mecum propter 
 Nomen Tuum : quia suavis est misericordia Tua. 
 
 Libera me, c[uia egenus et pauper ego sum : et 
 cor meum conturbatum est intra me. 
 
 Sicut umbra cum declinat ablatus sum : et 
 excussus sum sicut locustae. 
 
 Genua mea iufirmata sunt a jejunio : et caro 
 mea immutata est propter oleum. 
 
 Et ego factus sum opprobrium illis : viderunt 
 me, et moverunt capita sua. 
 
 Adjuva me, Dojune, Deus mens : salvum me 
 fac secundum misericordiam Tuam. 
 
 Et sciant quia manus Tua hiec : et Tu, Do- 
 mine, fecisti earn. 
 
 Maledicent illi, et Tu benedices : qui insurgunt 
 in me confundantur ; servus autem Tuus Iffita- 
 bitur. 
 
 Induantur qui detrahunt mihi pudore : et 
 operiantur sicut diploide confusione sua. 
 
 Confitebor Domino nimis in ore meo 
 medio multorum laudabo Eum. 
 
 et in 
 
 Qui astitit a dextris pauperis : ut salvam 
 faceret a persequentibus animam meam. 
 
 D 
 
 PSALMUS CIX. 
 
 IXIT Dominus Domino meo : Sede a dextris 
 Meis : 
 
 Donee ponam inimicos Tuos : scabeUum pedum 
 Tuorum. 
 
 Virgam virtutis Tua; emittet Domin'us ex Sion: 
 dominare in medio inimicoruni Tuorum. 
 
 Tecum principium in die virtutis Tuae, in 
 splendoribus sanctorum : ex utero ante luciferum 
 genui Te. , 
 
 The last verse of the Psalm brings out very strongly tlio 
 completeness of that deliverance which God ■will give to tlie 
 mystical Body of Christ from the accusations of Satan. The 
 Accuser stands at the riglit liand of the Betrayer and the 
 Slanderer as well as at the riglit hand of "Joshua the Higli 
 Priest;" but while in the one case the words are lieard, " Let 
 him be condemned," in the otlier the words are, "The Lord 
 rebuke thee, Satan ; even the Lord that hath cliosen Jeni- 
 salem rebuke thee : is not this a brand phicked out of the 
 fire ? " Thus God Himself shall stand at the right hand of Tlie 
 I'OOR to save His soul from unrightctjus judges. And thus 
 the prophecy will be fulfilled, " I heard a loud voice saying 
 in Heaven, Now is come salvation, and strength, and the King- 
 dom of our God, and the power of His Christ : for the Accuser 
 of our brethren is cast down, wliich accused them before our 
 God day and niglit. " 
 
 PSALM ex. 
 
 Our Lord and His Apostles distinctly certify to u.s tliiit this 
 Psalm is spoken of the Messiah, by quoting the first and the 
 fourth verses and applying them to Him. It is, in fact, 
 (pioted in the New Testament more tlian any otlier Psalm ; 
 and may be taken — as Christ's use of it sliews — as a treasuiy 
 of mystical truth respecting the Kingship and I'riesthooi) of 
 the Son of Man. 
 
 In tlie first words there is a revelation of the First and 
 Second Persons of the Holy Trinity, since they are spoken 
 by the Fatlier to tlie Son. They are also considered to contain 
 a reference to the Third Person, since it was by the Holy 
 ( jhost descending on the Son of Man tliat He was consecrated 
 to that work by means of which His Human Nature attaiuetl 
 to the glory of tlie Father's right hand. In the words " My 
 Lord "lias also been observed a prophecy of the Incarnation, 
 David speaking of Christ as )us because He was descended 
 from liim, as his Lord, because He was the Son of God. 
 
 The second verse proclaims the Kingship ami Kingdom of 
 Christ, both proceeding forth from the elder Churcli of God, 
 and prevailing even over the Gentiles who had for so long 
 been the enemies of God, ruling with a rod of iron, the sceptre 
 of His power and redeeming love, the power and love of the 
 Incarnation. To His Poyal Person in " the Lord's Day " of 
 the Incarnation the wise men were to bring ofl'erings of gold, 
 frankincense, ami myrrh ; to it tlie Church will be rendering 
 the homage of Divine worship for ever in earth and in Heaven ; 
 recognizing in tlie Holy Child Jesus the Day Star from on 
 high, the Sun of Righteousness arising with healing in His 
 beams. 
 
 And as the Kingship of Christ is here commemorated in 
 holy song, so also is His eternal and supreme Priesthood, by 
 which He ofl'crs up Himself as a perpetual Sacrifice before the
 
 6i6 
 
 Cf)C Psalms. 
 
 23rd Day. [Ps. 111. 
 
 4 The Lord sware, and will nut repent : Tlmu 
 art a Priest for ever after the order of ^lelehise- 
 dech. 
 
 5 The Lord upon Thy riglit hand : shall 
 wound even kings in the day of His wrath. 
 
 6 He shall judge among tlie heathen ; He 
 shall fill the places with the dead bodies : and 
 smite in sunder the heads over divers countries. 
 
 7 He shall drink of the brook in the way : 
 therefore shall He lift up His head. 
 
 THE CXI. PSALM. 
 Coiifitebor Tibi. 
 
 I WILL give thanks unto the Lord with my 
 whole heart : secretly among the faithful, 
 and in the congregation. 
 
 2 The works of the Lord are great : sought 
 out of all them that have pleasure therein. 
 
 3 His work is worthy to be praised, and had 
 in honour : and His righteousness endureth for 
 ever. 
 
 4 The merciful and gracious Lord hath so 
 done His marvellous works : that they ought to 
 be had in remembrance. 
 
 5 He hath given meat unto them that fear 
 Him : He shall ever be mindful of His covenant. 
 
 6 He hath shewed His people the power of 
 His works : that He may give them the heritage 
 of the heathen. 
 
 7 The works of His hands are verity and 
 judgement : all His commandments are true. 
 
 8 They stand fast for ever and ever ; and are 
 done in truth and equity. 
 
 9 He sent redemption unto His people : He 
 hath commanded His covenant for ever ; holy 
 and reverend is His Name. 
 
 CXI. 
 
 Hut. Authorship 
 and occasion un- 
 known. 
 
 Liturg. Easier Day, 
 Matlins. S.©.1§. 
 Sunday, Christmas, 
 Vespers. Corp. 
 
 Chr„ 1st Vespers. 
 
 .Juravit Dominus, et non jicenitebit Eum : Tu 
 es Sacerdos in ajternum secundum ordinem Mel- 
 chisedech. 
 
 DoMiNCS a dextris Tuis : confregit in die ir* 
 Sua3 reges. 
 
 Judicabit in nationibus ; implebit ruinas : con- 
 quassabit capita in terra multorum. 
 
 De torrente in via bibet : propterea exaltabit 
 caput. 
 
 PSALMUS ex. 
 
 /"^OXFITEBOR Tibi, Domine, in toto corde 
 ^^ meo : in consilio justorum, et congregatione. 
 
 Magna opera Domini : exquisita in omnes 
 voluntates ejn,s. 
 
 Confessio et magnificentia opus Ejus : et justitia 
 Ejus manet in sfficulum sajculi. 
 
 Memoriam fecit mirabilium Suorum ; miseri- 
 cors et miserator Dominus : escam dedit timen- 
 tibus Se. 
 
 Memor erit in smculum testamenti Sui ; virtu- 
 tem operum Suorum annuntiabit populo Suo ; 
 
 LTt det illis hajreditatem gentium : opera 
 inanuum Ejus Veritas et judicium. 
 
 Fidelia omnia mandata Ejus ; confirmata in 
 sfficulum sEeculi : facta in veritate et sequitate. 
 
 Redemptionem misit Dominus populo Suo : 
 mandavit in seternum testamentum Suum. 
 
 Throne of God, and from the Fountain of which originate all 
 the streams of grace by which the Church waters and refreshes 
 the world. 
 
 The Victory of the Messiah in the Resurrection and the 
 .Judgement is prefigured in the fiftli and sixth verses. He 
 will go forth conquering and to conquer, all things will be jiut 
 under His feet. He will cause the dead both small and gieat 
 to stand before His Throne of i-ighteous judgement, and will 
 destroy even the last enemy ; so that when the gr.ives are 
 opened and the sea gives up her dead, and everlasting life 
 dawns on the redeeiiieil, they will say, "0 Death, where is 
 thy sting ? Grave, where is thy victory ?" 
 
 So shall the Lord Jesus Viruise the head of the tempter for 
 ever, and His own head shall be lifted up in eternal triumph. 
 He drank of the water -Hoods which ran over Him in His 
 Passion, and so was His prophecy fulfilled, "I, if I be lifted 
 up, will draw all men unto Me." 
 
 PSALM CXL' 
 
 The praises of the Church are here oflfered to God for the 
 spiritual works which He has wrought through the ' ' grace and 
 truth " which " came by Jesus Christ." The "works of the 
 Lord " are, therefore, those works the power and efficacy of 
 which proceed from the Person of God Incarnate. Hence the 
 subject of praise in this Psalm is our Lord Himself as the 
 source of redemption, grace, and salvation : " I am sought of 
 them that asked not for Jle : I am found of them that .sought 
 Me not." " To him that overcometh will I give to eat of the 
 hidden manna." "(ireat and marvellous are Thy works. 
 Lord God Almighty : just and true are Thy ways, Thou King 
 of saints." 
 
 PSALM CXII.- 
 
 Our Lord's words, "It is more blessed to give than to 
 
 1 This is one of the "aljthabet P.sahns," each verse or clause successively, 
 in tlie Hebrew, beginning with tlie successive letters of the alphabet. 
 ■- Tliis is also an alphabet Psahn. 
 
 receive " [Acts xx. 35], ofter a comprehensive illustration of 
 this Psalm, Mhich recounts the blessedness of the man Christ 
 Jesus, Who "is merciful and lendeth " the talents of His 
 grace. Who "hath dispersed abroad and given to the poor" 
 of the bounties of His mercy. 
 
 In His perfect obedience to the Will of His Father our 
 Lord became the source of regeneration to mankind, and in 
 Him the prophecy was fulfilled, "He shall see His seed, He shall 
 prolong His days. " Thus, having originated a new people, the 
 riches and plenteousness of His grace are stored up in His 
 Church for them : and He is the "good Man" \\'ho scattereth 
 and yet increaseth, and Who in His mercifulness so bestows 
 His grace that He can say to His Church respecting it, ' ' Freely 
 ye have received, freely give." 
 
 These indications of a spiritual interpretation of this Psalm 
 will be a guide to further developement of it in the same direc- 
 tion ; especially when considered in connection with the remark- 
 able parallel expressions in the eleventh chapter of Proverbs, 
 and with the ]iassages referred to in the central column 
 opposite to the fifth and tenth verses. 
 
 PSALM CXIII— CXVIII. 
 
 THE GREAT HALLELUJAH. 
 
 " And wlieii they had sung an hymn, they went out into the Mount of 
 Olives."— itfarA- xiv. 20. 
 
 The group of Psalms which begins with the 113th and ends 
 with the 118th is endowed with a special character as a link 
 between the Old Dispensation and the New above all the rest of 
 the Psalms. At the time of the Passover it was the custom of 
 the .Jewish ritual to sing the hymn made up of these six Psalms 
 ])artly in the Temple and partly at home, under the title of the 
 Great Hallelujah, the hymn beginning with that word, and 
 having it also in several other places. The first three of the 
 Psalms of which it is composed were sung " in the courts of the 
 Lord's house " during the time occupied by slaying the Pass-
 
 23rd Day. [Ps. 112, 113.] 
 
 €.f}t lli)salms. 
 
 617 
 
 10 The fear of the Lord is the beginning of 
 wisdom : a good understanding have all they that 
 do thereafter ; the praise of it endureth for ever. 
 
 THE CXII. PSALM. 
 
 Beatus vir. 
 
 BLESSED is the man that feareth the Loed : 
 he hath great delight in His command- 
 ments. 
 
 2 His seed shall be mighty upon earth : the 
 generation of the faithful shall be blessed. 
 
 3 Riches and plenteousness shall be in his 
 house : and his righteousness endureth for ever. 
 
 4 Unto the godly there ariseth up light in the 
 darkness : he is merciful, loving, and righteous. 
 
 5 A good man is merciful, and lendeth : and 
 will guide his words with discretion. 
 
 6 For he shall never be moved : and the 
 righteous shall be had in everlasting remem- 
 brance. 
 
 7 He will not be afraid of any evil tidings : for 
 his heart standeth fast, and believeth in the Lord. 
 
 8 His heart is established, and will not shrink : 
 until he see his desire upon his enemies. 
 
 9 He hath dispersed abroad, and given to the 
 poor : and his righteousness remaineth for ever ; 
 his horn shall be exalted with honour. 
 
 10 The ungodly shall see it, and it shall grieve 
 him : he shall gnash with his teeth, and consume 
 away ; the desire of the ungodly shall perish. 
 
 "THE CXin. PSALM. 
 Laudate, pueri. 
 RAISE the Lord, ye servants : O praise the 
 
 CXII. 
 /fisf. Author and 
 
 occ.ision unknown. 
 Uturff. ^. g. S. 
 
 Sunday. Clinstmas, 
 
 Vespers. 
 
 P 
 
 Name of the Lord. 
 
 I 
 
 CXIII. 
 
 //wr. Tlio Great 
 Hallelujah, I. 
 
 Litin-j^. liaster Day, 
 Evensong. i&. g. 
 ^. Sunday, Apos- 
 tles and Iivangel- 
 ists. Vespers. 
 Christmas, Trinity, 
 Name of Jesus, ist 
 Vespers. 
 
 a Covtp. Magnificat. 
 
 Sanctum et terribile Xomen Ejus : initium 
 sapientife timor Domini. 
 
 Intellectus bonus omnibus facientibus Eum : 
 laudatio Ejus manet in sasculum sfficuli. 
 
 PSALMUS CXI. 
 
 BEATUS vir c|ui timet Dominum : in man- 
 datis Ejus volet nimis. 
 
 Potens in terra erit semen ejus : generatio 
 rectorum benedicetur. 
 
 Gloria et divitite in domo ejus : et justitia ejus 
 manet in saeculum sseculi. 
 
 Exortum est in tenebris lumeu rectis : miseri- 
 cors, et mLserator, et Justus. 
 
 Jucundus homo qui miseretur et commodat ; 
 disponet sermones suos in judicio : quia in seter- 
 num non commovebitur. 
 
 In memoria feterna erit Justus : ab auditions 
 mala non timebit. 
 
 Paratum cor ejus sperare in Domino; confirma- 
 tum est cor ejus : non commovebitur donee de- 
 spiciat inimicos suos. 
 
 Dispersit, dedit pauperibus ; justitia ejus manet 
 in sseculum sseculi : coruu ejus exaltabitur in 
 gloria. 
 
 Peccator videbit et irasceturj dentibus suis 
 fremet et tabescet ; desiderium peccatorum peri- 
 bit. 
 
 PSALMUS CXII. 
 
 IAUDATE, pueri, Dominum 
 ■i Domini. 
 
 laudate Nomen 
 
 over lambs : the latter three, beginning "I am well pleased," 
 were sung in the room in which the Passover lamb had been 
 eaten, and at the conclusion of all the ceremonies connected 
 with the Supper. 
 
 Whether the Great Hallelujah was composed for this pur- 
 pose or not, there are several historical and local expressions 
 in it which indicate its fitness for use at the Passover. The 
 first division, for public use in the Temple, is a liymn of 
 thanksgiving to the Lord for His mercy and loving-kindness 
 to the people of Israel : a national hymn in wliich the dis- 
 tinctive position of the separated nation is prominently kept 
 in view, and tlie Lord praised as the (iod of Israel. The 113th 
 and 114th Psalms are supposed to have been written for tlie 
 foundation of the second Temple by Ezra. In the first of 
 the.se the allusion to the worship of Ood "from the rising up 
 of the sun unto the going down of tlie same," seems to givt: 
 evidence of a travelled people who had retained tlieir true 
 faith and religious customs in a distant land, and among 
 the hcatlieu who are named directly afterwards. Then tlie 
 praise of the condescension of the Lord of Heaven towards 
 tlie simple and poor, who had lain in the dust and the mire, 
 but was now being lifted up by Him to be set among princes, 
 speaks the natural feeling of tiiose who liad returneil from tlie 
 Captivity, and were once more beginning a national existence : 
 while in "the barren woman" we see the long-desolated 
 ('hurch of Israel once more about to "keep house" in tlu' 
 Holy City and be a joyful mother of chiMren to be .added to 
 the household of (!od. The following Psalm, the 1 Mtli, refers 
 to still more ancient mercies of (lod towards His people, when 
 He took them out of their Egyptian bondage, and after their long 
 niir.iculoussustenancc by means of the stream which sprung from 
 the rock in the wilderness, cleft the waters of Jordan in two, as 
 He had done those of the Red Sea, that He might make a way 
 for Israel to go to their home, the land which was to be markcil 
 so sicnally as the sanctuary and dominion of the Lord. Such 
 
 national mercies of old time lead on , through the humble acknow- 
 ledgement, " Not unto us, Lord, not unto us, but unto Thy 
 Name give the jiraise," to an expression of faith and confidence 
 in the continued loving-kindness of the Lord, and in His provi- 
 dential care of Israel. A small band — on their return from 
 captivity, and even at the best of times — among the heathen 
 round about, yet the Lord's manifest dealings towards them 
 are an answer to the taunt which had been cast upon them by 
 those heathen on account of the depressed state of Israel, 
 " Where is now their God ?" What evidence could Heathen- 
 dom give to prove any Providence exercised by their idols, 
 though they were idols of silver and idols of gold ? But for 
 the house of Israel and the Priesthood of Aaron there was 
 abundant reason for trusting in (!od, Who had shewn Himself 
 to be their succour and defence in past ages, and would shew 
 Himself the same in time to come towards those who feared 
 Him with the loving reverence of filial fear. The Lord had 
 sent His people into captivity for their national sins, but He 
 had not forsaken them altogether ; He would still bless the 
 separated nation, and the separated priesthood, and shew once 
 more that they were His chosen. Such is the substance of 
 the hymn sung in the Temple, which ends as it began with 
 the sacred and joyous cry, "Hallelujah." 
 
 The second portion of the hymn is all written in the first 
 person, with the exception of the two verses numbered as tlie 
 1 17th Psalm, which seem to be a chor.al refrain taking up the 
 burden of the Temple part of the hymn, and so connecting 
 the private and the public divisions of it. In this tliere are 
 several references to tlic Passover itself. The "ciijiof sal- 
 \ation " cannot but have referred to the cup of wine over w liich 
 a Benediction was said, and which was partaken of several times 
 during the Supper as a part of the ritual of the Passover. 
 " Bind the sacrifice with cords, yea, even unto the horns of the 
 altar," is a memorial of the oflering made in the Temple, and 
 u pon which the household has been reverently feasting at home.
 
 6i8 
 
 Cf)e Psalms. 
 
 23rd Day. [Ps. 114, 115.] 
 
 2 Blessed be the Name of tlie Lokd : from 
 this time forth for evermore. 
 
 3 The Lord's Name is praised : from the 
 rising up of the sun, unto tlie going down of the 
 same. 
 
 4 The Lord is higli above all heathen : and 
 His glory above the heavens. 
 
 5 Who is like unto the Lord our God, that 
 hath His dwelling so high : and yet humbleth 
 Himself to behold the things that are in heaven 
 and earth. 
 
 6 He taketh up the simple out of the dust : 
 and lifteth the poor out of the mire. 
 
 7 That He may set him with the princes : 
 even with the princes of His people. 
 
 8 He maketh the liarren woman to keep house : 
 and to be a joyful mother of children. 
 
 Day 23. EVENING PRAYER. 
 THE CXIV. PSALM. 
 In exitu Israel. 
 
 "XTTHEN Israel came out of Egypt : and the 
 V V house of Jacob from among the "strange 
 people, 
 
 2 Judah was His sanctuary : and Israel His 
 dominion. 
 
 3 The sea saw that, and fled : Jordan was 
 driven back. 
 
 4 The mountains skipped like rams : and the 
 little hills like young sheep. 
 
 5 What aileth thee, O thou sea, that thou 
 fleddest : and thou Jordan, that thou wast driven 
 back? 
 
 6 Ye mountains, that ye skipped like rams : 
 and ye little hills, like young sheep ? 
 
 7 Tremble, thou earth, at the presence of the 
 Lord : at the presence of the God of Jacob ; 
 
 8 Who turned the hard rock into a standing 
 water : and the flint-stone into a springing well. 
 
 THE CXV. rSALM. 
 Non nobis, Domuie. 
 
 "VTOT unto us, Lord, not unto us, but unto 
 -L- 1 Thy Name give the praise : for Thy loving 
 mercy, and for Thy truth's sake. 
 
 2 W^herefore shall the heathen say : Where is 
 now their God 1 
 
 CXIV. 
 Hi!/. The Great 
 Hallelujah. II. 
 Litur^. Easter Dav, 
 Evensong, S. H* 
 |§. Sunday Ves- 
 pers. 
 
 ii i>. Alien or 
 foreign, or " people 
 of strange lan- 
 guage." as in B, V. 
 
 C,\V, 
 Hij/. Tlic Great 
 
 Hallehijah, III, 
 Li/urc- -S g, g, 
 
 Sunday Vespers. 
 
 Sit Nomen Domini benedictum ; ex hoc nunc 
 et usque in Sieculum. 
 
 A solis ortu usque ad occasum : laudabile 
 Nomen Dominl 
 
 gentes 
 
 DoMiNUs : et 
 
 Excelsus super omnes 
 super cojlos gloria Ejus. 
 
 Quis sicut DoJiiNUS Defs no.ster. Qui in altis 
 habitat : et humilia respicit in ccelo et in terra 1 
 
 Suscitans a terra inopem : et de stercore eri- 
 gens pauperem : 
 
 Ut collocet eum cum principibus : cum princi- 
 pibus populi Sui. 
 
 Qui habitare facit sterilem in domo : matrem 
 filiorum Isetantem. 
 
 PSALMUS cxm. 
 
 ael de 
 populo barbaro : 
 
 TN exitu Israel de ^gypto : domus Jacob de 
 
 Facta est Judt-ea sanctificatio Ejus : Israel 
 potestas Ejus. 
 
 !Mare vidit, et fugit : Jordanis conversus est 
 retrorsum. 
 
 Montes exsultaverunt ut arietes : et colles sicut 
 agni ovium. 
 
 Quid est tibi, mare, quod fugisti : et tu Jor- 
 danis, quia conversus es retrorsum ? 
 
 Montes exsultastis sicut arietes : et colles sicut 
 agni ovium. 
 
 A facie Domimi mota est terra : a facie Dei 
 Jacob. 
 
 Qui convertit petram in stagua aquarum : et 
 rupem iu fontes aquarum. 
 
 [PSALMUS CXIII. v. 9.] 
 
 Non nobis, Domine, non nobis : sed Nomini 
 Tuo da gloriam. 
 
 Super misericordia Tua et veritate Tua : ne- 
 quando dicant gentes, Ubi est Deus eorum ? 
 
 So also with the verse, "I will ofler to Thee the sacrifice of 
 tliauksgiving . . . . I will pay my vows." And not less dis- 
 tinct is the local application of the words, " The voice of joy 
 and health is in the dwellings of the righteous," and of, "This 
 is the day which the Lord hath made : we will rejoice and be 
 glad in it :" while throughout this portion of the hymn, as of 
 the other, there are references to the circumstances of the first 
 Pa9S0\-er and the early history of Israel which unite the thanks- 
 givings for present mercies to commemorations of tlie never- 
 to-be-forgotten providence of God's hand in ancient days. 
 
 But draw out the meaning and the application of this hymn 
 as we will, it is impossible not to feel that these ai-e so far 
 from being exhausted by their connection with the Old Dis- 
 pensation that they seem only like morsels of gold lying upon 
 the surface which point out to the observant eye the place 
 where rich veins of treasure are to be found by deeper research. 
 This is especially the case -n-ith the latter portion, beginning 
 " I am well pleased," and a flood of light is thrown upon the 
 whole of the Great Hallelujah by the use of this portion under 
 the circumstances narrated by St, Mark, " When they had 
 sung an hjnnn, they went out into the Mount of Olives. " 
 
 For the moment at which this hymn was sung by our 
 Blessed Saviour and His Apostles was the crisis of the Old and 
 
 New Dispensation, when the Passover sacrifice was about to 
 1)6 merged in that great Sacrifice of the Lamb of God whereof 
 it was the tj'pe, when the Passover Supper was vanishin" 
 before the Supper of the Lord then instituted, when typical 
 shadows were about to become sacramental realities, and when 
 the hidden words of this prophetic hymn were to receive their 
 full Intei'pretation in tlie woful, yet glorious, work of the 
 three following days. It is in the light so shed upon the Great 
 Hallelujah that it is to be viewed now that it is used in Divine 
 Serrice and by Christian worshippers : in that Light in which 
 we shall see light ; as the Hallelujah of Him Who, when He 
 had sung it, went forth to the Mount of Olives, to Geth- 
 seniane, and to Calvary. 
 
 PSALM CXIII, — The first three Psalms of this series are 
 of a much less individual chai'acter in theii' Language than the 
 later three ; and are tlius to be taken as the voice of the 
 Church, while the others are the Voice of Christ Himself. In 
 the 113th the Church praises God for the rising of the Sun of 
 Righteousness upon her, and with Him shining in the midst 
 speaks in the tone of Malachi's Eucharistic prophecy ; "From 
 the rising of the sun unto the going down of the same, My 
 Name shall be great among the Gentiles, and in every place 
 
 kJl
 
 24th Day. [Ps. 116.] 
 
 €bc IPsalms. 
 
 619 
 
 3 As for our God, Ho is in heaven : He hath 
 clone whatsoever pleased Him. 
 
 4 Their idols are silver and gold : even the 
 work of men's hands. 
 
 5 They have mouths, and speak not : eyes 
 have they, and see not. 
 
 6 They have ears, and hear not : noses have 
 they, and smell not. 
 
 7 They have hands, and handle not ; feet have 
 they, and walk not : neither speak they through 
 their throat. 
 
 8 They that make them are like unto them : 
 and so are aU such as put their trust in them. 
 
 9 But thou, house of Israel, trust thou in the 
 Lord : Ho is their succour and defence. 
 
 10 Ye house of Aaron, put your trust in the 
 Lord : He is their helper and defender. 
 
 1 1 Ye that fear the Lord, put your trust in 
 the Lord : He is their helper and defender. 
 
 12 The Lord hath been mindful of us, and 
 He shall bless us : even He shall bless the house 
 of Israel, He shall bless the house of Aaron. 
 
 13 He shall bless them that fear the Lord : 
 both small and groat. 
 
 11 The Lord shall increase you more and 
 more : you and your children. 
 
 15 Ye are the blessed of the Lord : Who 
 made heaven and earth. 
 
 16 All the whole heavens are the Lord's : the 
 earth hath He given to the children of men. 
 
 17 The dead praise not Thee, O Lord : neither 
 all they that go down into silence. 
 
 18 But we will praise the Lord : from this 
 time forth for evermore. Praise the Lord. 
 
 Day 24. MoRNiNG Prayer. 
 
 THE CXVI. PSALM. 
 Dilexi, quoniam. 
 AM well pleased : that the Lord hath heard 
 the voice of my prayer ; 
 
 I 
 
 CXVI. 
 
 /{{It. The Great 
 Hallelujah. IV. 
 Litiir^. Churching 
 of Women. S- §■ 
 ?E?. Mond.ay Ves- 
 per-;. Vigils of the 
 fieparted. Name of 
 Jesus. 1st Vespers. 
 
 Deus autem noster in coelo : omnia quaecunque 
 voluit, fecit. 
 
 Simulachra gentium argentum, et aurum : 
 opera manuum honiinum. 
 
 Os habent, et non loquentur : oculos habent, 
 et non videbunt. 
 
 Aures habent, et non audient : nares habent, 
 et non odorabunt. 
 
 JIanus habent, et non palpabunt; pedes habent, 
 et non ambulabunt : non clamabunt in gutture 
 suo. 
 
 Similes illis fiant qui faciunt ea : et omnes qui 
 confidunt in eis. 
 
 Domus Israel speravit in Domino : adjutor 
 eorum et protector eorum est. 
 
 Domus Aaron speravit in Domino : adjutor 
 eorum et protector eorum est. 
 
 Qui timent Domisum, speraverunt in Domino : 
 adjutor eorum et protector eorum est. 
 
 Do^r^NUS memor fuit nostri : et benedixit 
 nobis. 
 
 Benedixit domui Israel : benedixit domui 
 Aaron. 
 
 Benedixit omnibus qui timent Dominxjm : 
 pusillis cum majoribus. ' 
 
 Adjiciat Dominus super vos : super vos, et 
 super filios vestros. 
 
 Benedicti vos a Domino : Qui fecit coelum et 
 terram. 
 
 Coelum coeli Domino : terram autem dedit filiis 
 hominum. 
 
 Non mortui laudabunt Te, Domine : neque 
 omnos qui descendunt in infornum. 
 
 Sod nos qui vivimus benedicimus Domino : ex 
 hoc nunc et usque in SKculum. 
 
 PSALMUS CXIV. 
 
 DILEXI, quoniam exaudiet Dominus 
 orationis moie. 
 
 incense shall be offered unto Me, anil a pure ofiering, for My 
 Name shall be great among the heathen, saith the Lord of 
 hosts." [Mai. i. 11.] Looking forivard to Christ's "lifting 
 up " to the throne of the Cross, He is beheld also rising again to 
 His Easter throne of victory and everlasting dominion, taken up 
 out of the dust of death, and set "far above all principality, 
 and power, and might, and dominion, and every name that is 
 named, not only in this world, but also in that which is to 
 come." [Eph. i. 22.] And tliis glory of Christ is seen to be 
 also the glory of " tlie Church, wliicli is His Body, the fulness 
 of Him that filleth all in all" fEph. i. 2;i] : so that tlic I'salm 
 ends with words of rejoicing winch also find their parallel in 
 prophecy : "Sing, barren, tliou that didst not bear : break 
 forth into singing, and cry aloud, thou that didst not travail 
 with child : for more are the children of the desolate, than 
 the cliildren of the married wife, saith the Lord." 
 
 PSALM CXIV. — The same strain is continuotl in the next 
 of tlie series ; in which it must be understood that the ancient 
 Israel and the Gentiles have changed places, and that the 
 former being rejected the latter have been accepted in their 
 stead.' The coming forth of Israel from Egj^pt is to be taken, 
 therefore, as the taking of His little flock (soon to become a 
 great people) out from among the world, by Christ ; and the 
 succeeding verses ai'e to be interpreted in the sense which 
 was given by the coming of Christ to the ancient prophecy : 
 " Kvery valley sliall lie exalted, and every mountain and hill 
 shall be made low, and the crooked shall be made straight, 
 and the rough places plain : and the glory of the Lord shall 
 
 1 Sec miti- on P.salm li.\'. p. 5j' 
 
 be revealed, and all flesh shall see it together, for the mouth 
 of the Lord hath spoken it." [Isa. xl. 4, 5.] When that 
 glory was revealed the Rock of Ages became a sacrahiental 
 Fountain of life, opened for all uncleanness : and from the 
 Comer-Stone flowed forth a springing well of grace, whose 
 waters are for the refreshment of every age. 
 
 PSALM CXV.— The third of the series still proclaims the 
 great work of salvation about to be wrought iu the Sufferings 
 and tUory of Christ : but tlie tone is rather that of confident 
 faith in something yet to come than of assurance respecting a 
 gain already acquired. The second verse points to the taunts 
 with which the .Tews mocked our Lord when upon the Cross, 
 aufl to those with which the heathen long assailed the Church 
 respecting her invisible God and Saviour. The blindness of 
 those wlio reject Christ is also compared to the senselessness 
 of the idols which the}' .set up in His place ; idols, at one time 
 of material silver .ind gold, at another of the imagination and 
 distorted reason, but all equally wofthless as objects of wor- 
 ship and faith, and whose worshippers arc spiritually dead. 
 The new Isr.iel of Christ is bidden to stand firm against the 
 shock of all such taunts and all such seductions, to look for 
 the blessing of its Divine Head, and to be assured that though 
 only a "little flock" they shall grow into avast people, a 
 living body spread over the earth, which has bocome the heri- 
 tage of tlie Son of Man, and singing Hallelujah to Him for 
 evermore. 
 
 PSALM CXVI.2— This and the last Psalm of the series are 
 
 2 This PKalin was associated with the Burial of the Dead as early as tho 
 time of St. Chrj'sostoni.
 
 620 
 
 Cbc Ipsalms. 
 
 24th Day. [Ps. 117, 118.] 
 
 2 Tliat He hath inclined His ear unto me : 
 therefore will I call upon Him as long as I live. 
 
 3 The "snares of death compassed me round 
 about : and the pains of hell gat hold upon me. 
 
 4 I shall find trouble and heaviness, and I will 
 call upon tlie Name of the Lord : O Lord, I 
 beseech Thee, deliver my soul. 
 
 5 Gracious is the Lord, and righteous : yea, 
 our God is merciful. 
 
 6 The Lord preserveth the simple : I was in 
 misery, and He helped me. 
 
 7 Turn again then unto thy rest, O my soul : 
 for the Lord hath rewarded thee. 
 
 8 And why '? Thou hast delivered my soul from 
 death : mine eyes from tears, and my feet from 
 falling. 
 
 9 I will walk before the Lord : in the land of 
 the living. 
 
 10 I believed, and therefore will I speak; but 
 I was sore troubled : I said in my haste, All men 
 are liars. 
 
 1 1 What reward shall I give unto the Lord : 
 for all the benefits that He hath done unto me ? 
 
 12 I will receive the cup of salvation : and 
 call upon the Name of the Lord. 
 
 13 1 will pay my vows now in the presence of 
 all His people : right dear in the sight of the 
 Lord is the death of His saints. 
 
 14 Behold, O Lord, how that I am Thy 
 servant : I am Thy servant, and the son of 
 Thine handmaid; Thou hast broken my bonds 
 in sunder. 
 
 15 1 will offer to Thee the sacrifice of thanks- 
 giving : and will call upon the Name of the 
 Lord. 
 
 16 1 will pay my vows unto the Lord in the 
 sight of all His people : in the courts of the 
 Lord's house, even in the midst of thee, O Jeru- 
 salem. Praise the Lord. 
 
 THE CXVII. PSALM. 
 Laudate Dominum. 
 
 O PRAISE the Lord, all ye heathen : praise 
 Him, all ye nations. 
 2 For His merciful kindness is ever more and 
 more towards us : and the truth of the Lord 
 endureth for ever. Praise the Lord. 
 
 rt [Heb.l cords. 
 [Ccwi/. Ps. i8. 3.] 
 
 o 
 
 THE CXVIII. P.^ALM. 
 Confiteniiui Domino. 
 
 GIVE thanks unto the Lord, for He is 
 gracious : because His mercy endureth for 
 
 Lituri: *. jg. g. 
 Monday, Maundy 
 Thursd., Good Fri- 
 day, Apostles and 
 Evanjfelists. Many 
 M-irt>TS, All Saints, 
 Vespers, Corp. 
 Clir., Name of 
 Jesus, ist Vespers. 
 
 CXVII. 
 Nisf. The Great 
 
 Hallelujah, W 
 UluTi,: S. 1. 5). 
 
 M'lnday. General 
 
 Festival, Vespers. 
 
 Christmas, Trinity, 
 
 1st Vespers. 
 
 CXVIII. 
 Hist. The Great 
 
 Hallelujah, VI. 
 Liturg. Easter Daj-, 
 
 livcnsong. S. §. 
 
 m. Sunday Prime. 
 
 Quia incKnavit aurem Suam mihi : et in diebus 
 meis invocabo. 
 
 Circundederunt me dolores mortis : et pericula 
 inferni invenerunt me. 
 
 Tribulationem et dolorem inveni : et Nomen 
 Domini invocavi. 
 
 DoMiNE, libera animam meam ; misericors 
 DoMiNUS, et Justus ; et Deus noster miseretur. 
 
 Custodiens parvulos Dominus : humiliatus 
 sum, et liberavit me. 
 
 Convertere, anima mea, in requiem tuam : quia 
 DoMiNU.s benefecit tibi. 
 
 Quia eripuit animam meam de morte, oculos 
 meos a lachrymis : pedes meos a lapsu. 
 
 Placebo Domino : in regione vivorum. 
 
 PSALMUS CXV. 
 
 CREDIDI, propter quod locutus sum : ego 
 autem humiliatus sum nimis. 
 
 Ego dixi in excessu meo : Omnis homo mendax. 
 
 Quid retribuam Domino : pro omnibus quae 
 retribuit mihi. 
 
 Calicem salutaris accipiam : et Nomen Domini 
 invocabo. 
 
 Vota mea Domino reddam coram omni populo 
 Ejus : pretiosa in conspectu Domini mors sancto- 
 rum Ejus. 
 
 O Domine, quia ego servus Tuns : ego servus 
 Tuus, et filius ancillae Tuse. 
 
 Dirupisti vincula mea ; Tibi sacrificabo hostiam 
 laudis : et Nomen Domini invocabo. 
 
 Vota mea Domino reddam in conspectu omnis 
 populi Ejus : in atriis domus Domini, in medio 
 tui Hierusalem. 
 
 PSALMUS CXVI. 
 
 IAUDATE Dominum omnes gentes : laudate 
 ■^ Eum omnes popnli : 
 
 Quoniam confirmata est super nos misericordia 
 Ejus : et Veritas Domini manet in seternum. 
 
 PSALMUS CXVII. 
 
 C' ONFITEMINI Domino quoniam bonus 
 quoniam in SEeculum misericordia Ejus. 
 
 of a much more distinctly personal chai-acter than those which 
 form the first half of the series, as if they were words spoken 
 within the privacy of that inner fold of Apostles in which 
 Christ was accustomed to expound privately the things whicli 
 had been spoken to the people at large in parables, and aa if 
 the time of the Great Passover was felt to be drawing nearer 
 and nearer. The tone of this Psalm is like that of One already 
 recovering from a gi'eat Agony, comforted and reassured by 
 having been heard in His prayer which He had thrice uttered 
 out of the midst of snares of death and the pains of hell 
 through which He had passed. Further trouble and heavi- 
 ness yet await Him, but His resignation is now complete, "not 
 My Will, but Thine : " and His vision of future deliverance is 
 clear Thus we cannot fail to associate the " Cup of salva- 
 
 tion " with that of which He said, " If it be possible, remove 
 this Cup from Me," and with His words to the sons of Zebe- 
 dee, "Are ye able to drink of the Cup that I shall drink of?" 
 That Cup is viewed, now, not as a cup of suffering, but as an 
 Eucharistic Cup : " I will offer to Thee the sacrifice of thanks- 
 giving ; " and it is to be oS'ered in the presence of all His 
 people, ill facie Ecclesice, aa a Memorial of that Death of the 
 King of Saints which is " right dear in the sight of the Lord," 
 as a prevailing Intercession. 
 
 PSALM CXVII. — This expansion of the word Hallelujah is 
 to be considered as a doxology uniting the 116th and 118th 
 Psalms, calling upon all people to join with the "little flock" 
 of the Saviour in praising the Lord for His merciful kindness
 
 24th Day. [Ps. 118.] 
 
 Cf)e Psalms. 
 
 621 
 
 2 Let Israel now confess, that He is gracious : 
 and that His mercy endureth for ever. 
 
 3 Let the house of Aaron now confess : that 
 His mercy endureth for ever. 
 
 4 Yea, let them now that fear the Lord con- 
 fess : that His mercy endureth for ever. 
 
 5 I called upon the Lord in trouble : and the 
 Lord heard me at "large. 
 
 6 The Lord is on my side : I will not fear 
 what man doeth unto me. 
 
 7 The Lord taketh my part with them that 
 help me : therefore shall I see my desire upon 
 mine enemies. 
 
 8 It is better to trust in the Lord : than to 
 put any confidence in man. 
 
 9 It is better to trust in the Lord : than to 
 put any confidence in princes. 
 
 10 All nations compassed me round about : 
 but in the Name of the Lord will I destroy them. 
 
 11 They kept me in on every side, they kept 
 me in, I say, on every side : but in the Name of 
 the Lord will I destroy them. 
 
 12 They came about me like bees, and are 
 extinct even as the fire among the *thorns : for 
 in the Name of the Lord I will destroy them. 
 
 1 3 Thou hast thrust sore at me that I might 
 fall : but the Lord was my help. 
 
 14 The Lord is my strength, and my song : 
 and is become my salvation. 
 
 15 The voice of joy and health is in the dwell- 
 ings of the righteous : the right hand of the 
 Lord bringeth mighty things to pass. 
 
 IG The right hand of the Lord hath the pre- 
 eminence ; the right hand of the Lord bringeth 
 mighty things to pass. 
 
 17 1 shall not die, but live : and declare the 
 works of the Lord. 
 
 18 The Lord hath chastened and corrected 
 me : but He hath not given me over unto death. 
 
 19 Open me the gates of righteousness : that I 
 may go into them, and give thanks unto the Lord. 
 
 20 This is the gate of the Lord : the right- 
 eous shall enter into it. 
 
 21 I will thank Thee, for Thou hast heard me : 
 and art become my salvation. 
 
 22 The same stone which the builders refused: 
 is become the headstone in the corner. 
 
 23 This is the Lord's doing : and it is marvel- 
 lous in our eyes. 
 
 24 This is the day which the Lord hath made: 
 we will rejoice and be glad in it. 
 
 25 Help me now, O Lord : O Lord, send us 
 now prosperity. 
 
 2G Blessed be he that cometli in the Name of 
 
 n i.e. Heard me and 
 set nie at large. 
 
 b \Mtich sparkles up 
 tiercely. out soon 
 dies out. 
 
 Dicat nunc Israel quoniam bonus : quoniam in 
 sieculum misericordia Ejus. 
 
 Dicat nunc domus Aaron : quoniam in sieculum 
 misericordia Ejus. 
 
 Dicant nunc qui tinient Dominum : quoniam 
 in steculmn misericordia Ejus. 
 
 De tribulatione invocavi Domintjm : et exau- 
 divit me in latitudiiie Dominu.s. 
 
 DoMiNUS mihi adjutor : non timebo quid faciat 
 mihi homo. 
 
 DoMiNUS mihi adjutor : et ego despiciam 
 inimicos meos. 
 
 Bonum est confidere in Domino : quam con- 
 fidere in homine. 
 
 Bonum est sperare in Domino : quam sperare 
 in principibus. 
 
 Omnes gentes circuierunt me : et in Nomine 
 Domini quia ultus sum in eos. 
 
 Circundantes circundederunt me : et in Nomine 
 Domini quia ultus sum in eos. 
 
 Circundederunt me sicut apes, et exarserunt 
 sicut ignis in spinis : et in Nomine Domini quia 
 ultus sum in eos. 
 
 Impulsus eversus sum ut caderem : et Dominus 
 suscepit me. 
 
 Fortitudo mea et laus mea Dominus : et factus 
 est mihi in salutem. 
 
 Vox exsultationis et salutis : in tabemaculis 
 justorum. 
 
 Dextera Domini fecit virtutem, dextera Do- 
 mini exaltavit me : dextera Domini fecit virtutem. 
 
 Non moriar, sed vivam : et narrabo opera Do- 
 mini. 
 
 Castigans castigavit me Dominus : et morti 
 non tradidit me. 
 
 Aperite mihi portas justitia;, et ingressus in 
 eas confitebor Domino : hsec porta Domini ; justi 
 intrabunt in earn. 
 
 Confitebor Tibi, quoniam exaudisti me : et factus 
 cs mihi in salutem. 
 
 Lapidem quem reprobaverunt ifidificautes : hie 
 factus est in caput anguli. 
 
 A Domino factum est istud : et est mirabile in 
 oculis nostris. 
 
 Hoec est dies quam fecit Dominus : exsultemus 
 et Isetemur in ea. 
 
 O DoMiNE, salvum me fac, O Domine, bene 
 prosperare : benedictus qui venit in Nomine Do- 
 mini. 
 
 and for the fulfilment of His covenant with mankind respect- 
 ing their salvation. 
 
 PSALM CXVIII.— The first four verses of the last Psalni 
 of the series are a continuation of the strain taken uj) in the 
 preceding Doxology : in the fifth verse the individual or per- 
 .sonal Voice of Christ is again heard, and thenceforward to the 
 end. That tone is a triumphant anticipation, throughout, of 
 the Easter victory : and its climax is reacheil in the twenty- 
 seventli verse, where the Lamb of God offers Himself willingly 
 for the coming Sacrifice. ' A few days before the singing of 
 
 1 Some modern critics rt'iid this verse as if" biiul lliusftcrificewitli roitls" 
 were a imrenthesis, and the " light " a fire extending even to the liorns of 
 tlie altar. The association of tlie ver-ses indicated in tlic alinve note may 
 lead us to doubt the ncenraey of such an interi-retation. 
 
 the Great Hallelujah, the multitude had led Jesus into Jeru- 
 salem with the glad proclamation taken from the twenty-sixth 
 verse of this Psalm. [Matt. xxi. 9.] When our Lord was 
 taking His last farewell of the city. Ho said, " Ye shall not see 
 .\le henceforth, till ye shall say, Blessed is He that cometh in 
 the Xanie of the Lord." [Matt, xxiii. 3!).] His last words 
 to the people at large were, " Yet a little while is the Light 
 with you. Walk while ye have the Light, lest darkness 
 come upon you : for he that walketh in darkness kuoweth 
 not whither he goeth. While ye have light, believe in the 
 Light, tliat ye m.ay be the children of light." [.Fohn xii. 35, 
 .3G.] Thus are His "lifting up"[/7j/(/. 32], and His accus- 
 tomed cry, " I am come a Light into the world " [Ihid. 46], 
 associated with the twenty-sixth and twenty-seventh verses 
 of this Psalm, and the ancient words of Abraham « eie illus-
 
 622 
 
 Cf)C Psalms. 
 
 24th Day. [Ps. 119.] 
 
 the Lord : we have wi.shed you good luck, ye 
 that are of the house of the Lord. 
 
 27 God is the Lord Who hath shewed us 
 light : bind the sacrifice with cords, yea, even 
 unto the horns of the altar. 
 
 28 Thou art my God, and I will thank Thee : 
 Thou art my God, and I will praise Thee. 
 
 29 O give thanks unto the Lord, for He is 
 gracious : and His mercy endureth for ever. 
 
 Day 24. Evening Prayer, 
 the cxix. psaljl 
 
 Beati immaculati. 
 
 BLESSED are those that are undefiled in the 
 way : and walk in the law of the Lord. 
 
 2 Blessed are they that keep His testimonies : 
 and seek Him with their whole heart. 
 
 3 For they who do no wickedness : walk in 
 His ways. 
 
 4 Thou hast charged : that we shall diligently 
 keep Thy commandments. 
 
 5 O that my ways were made so direct : that 
 I might keep Thy statutes. 
 
 6 So shall I not be confounded : while I have 
 respect luito all Thy commandments. 
 
 7 I will thank Thee with an unfeigned heart : 
 when I shall have learned the judgements of Thy 
 righteousness. 
 
 8 I will keep Thy "ceremonies : O forsake me 
 not utterly. 
 
 In quo corriget. 
 
 TTTHEREWITHAL shall a young man cleanse 
 V V his way : even by ruling himself after 
 Thy word. 
 
 10 With my whole heart have I sought Thee : 
 O let me not go wrong out of Thy command- 
 ments. 
 
 1 1 Thy words have I hid within my heart : 
 that I should not sin against Thee. 
 
 12 Blessed art Thou, O Lord : teach me 
 Thy statutes. 
 
 13 With my lips have I been telling : of all 
 the judgements of Thy mouth. 
 
 14 1 have had as great delight in the way of 
 Thy testimonies : as in all manner of riches. 
 
 15 I will talk of Thy commandments : and 
 have respect unto Thy ways. 
 
 16 My delight shall be in Thy statutes : and I 
 will not forget Thy word. 
 
 Retribue sen'o Tiio. 
 
 ODO well unto Thy servant : that I may live, 
 and keep Thy word. 
 18 Open Thou mine eyes : that 1 may see the 
 wondrous things of Thy law. 
 
 cxi.x 
 
 Hist. David ; in his 
 youth. 
 
 Litiirg. 5. g. ^. 
 Prime. Commenda- 
 tion of Souls. 
 
 a "Statutes." (B \'.] 
 
 Benediximus vobis de domo Domini 
 DoMiNUS, et iUuxit nobis. 
 
 Deus 
 
 usque 
 ; Deu3 
 
 et 
 
 Constituite diem solennem in condensis 
 ad cornu altaris. 
 
 Deus mens es Tu, et confitebor Tibi 
 mens es Tu, et exaltabo Te. 
 
 Confitebor Tibi quoniam exaudisti me 
 factus es mihi in salutem. 
 
 Confitemini Domino quoniam bonus : quoniam 
 in sseculum misericordia Ejus. 
 
 psALMus cxvm. 
 
 ALEPH [x]. 
 
 BEATI immaculati in via : qui ambulant in 
 lege Domini. 
 Beati qui scrutantur testimonia Ejus ; in toto 
 corde exquirunt Eum. 
 
 Noil enim qui operantur iniquitatem : in viis 
 Ejus ambulaverunt. 
 
 Tu mandasti : mandata Tua custodiri nimLs. 
 
 Utinam dirigantur vife meas : ad custodiendas 
 justificationes Tuas. 
 
 Tunc non confundar : cum perspexero in omni- 
 bus mandatis Tuis. 
 
 Confitebor Tibi in directione cordis : in eo 
 quod didici judicia justitias Tuoe. 
 
 Justificationes Tuas custodiam : non me dere- 
 linquas usquequaque. 
 
 BETH [3]. 
 
 In quo corrigit adolescentior viam suam : in 
 custodiendo sermones Tuos. 
 
 In toto corde meo exquisivi Te : ne repellas me 
 a mandatis Tuis. 
 
 In corde meo abscondi eloquia Tua ut non 
 peccem Tibi. 
 
 Benedictus es, Domine : doce me justificationes 
 Tuas. 
 
 In labiis meis pronuntiavi : omnia judicia oris 
 Tui. 
 
 In via testimoniorum Tuorum delectatus sum : 
 sicut in omnibus divitiis. 
 
 In mandatis Tuis exercebor : et considerabo 
 vias Tuas. 
 
 In justificatioiiibus Tuis meditabor : non obli 
 viscar sermones Tuos. 
 
 GIMEL [j]. 
 
 EETRIBUE servo Tuo ; vivifica me : et cus- 
 todiam sermones Tuos. 
 Revela oculos meos : et considerabo mirabilia 
 de leo;e Tua. 
 
 trated in their fulfilment, "ily son, God will provide Him- 
 self a Lamb for a burnt ofl'ering." [Gen. xxii. S.l 
 
 From the tenth to the thirteenth verses is expressed the 
 sufTering Saviour's prevision of the result of His work : in the 
 seventeenth, eighteenth, and nineteenth, the same prevision 
 of a glorious Resurrection through wliich He Himself was to 
 become eternally the Door whereby His flock sliould enter 
 into life : and the twenty-fourth verse is a prophetic welcome 
 of that Day of the Lord in which all m.ankind sliould keep a 
 
 perpetual Easter of joy. And thus throughout are heard such 
 words as those of the prophet, " In that day thou shalt say, 
 Lord, I will pi'aise Thee ; thougli Tliou wast angry witli 
 me, Thine anger is turned aw.ay, and Tliou comfortedst me. 
 Behold, fiod is my salvation ; I -svill trust, and not be afraid : 
 for tlie Lord Jehovah is my strengtli and my song ; He 
 also is become my salvation." [Isa. xii. 2.] "0 give thanks 
 unto the Lord, for He is gracious, and His mercy enduretli for 
 ever."
 
 25th Day. [Ps. 119.] 
 
 C!)e Ipsalmis. 
 
 62' 
 
 19 I am a "stranger upon earth : O hide not 
 Thy commandments from me. 
 
 20 My soul breakcth out for the very fervent 
 desire : that it hath alway unto Thy judgements. 
 
 21 Thou hast rebuked the proud : and cursed 
 are they that do err from Tliy commandments. 
 
 22 turn from me shame and rebuke : for I 
 have kept Thy testimonies. 
 
 23 Princes also did sit and speak against me : 
 but Thy servant is occupied in Thy statutes. 
 
 24 For Thy testimonies are my delight : and 
 my counsellors. 
 
 Adhsesit pavimento. 
 
 MY soul cleaveth to the dust : O quicken 
 Thou me, according to Thy -word. 
 
 26 I have acknowledged my ways, and Thou 
 heardest me : O teach me Thy statutes. 
 
 27 Make me to imderstand the way of Thy 
 commandments : and so shall I talk of Thy 
 wondrous works. 
 
 28 My soul melteth away for very heaviness : 
 comfort Thou me according unto Thy word. 
 
 29 Take from me the way of lying : and cause 
 Thou me to make much of Thy law. 
 
 30 I have chosen the way of truth : and Thy 
 judgements have I laid before me. 
 
 31 I have stuck unto Thy testimonies : O 
 Lord, confound me not. 
 
 32 I will run the way of Thy commandments : 
 when Thou hast set my heart at liberty. 
 
 Day 25. MORNING PRAYER. 
 Legem pone. 
 
 TEACH me, Lord, the way of Thy statutes ; 
 and I shall keep it unto the end. 
 
 34 Give me understanding, and I shall keep 
 Thy law ; yea, I shall keep it with my whole 
 heart. 
 
 35 JIake me to go in the path of Thy com- 
 mandments ; for therein is my desire. 
 
 36 IncHne my heart unto Thy testimonies : 
 and not to covetousness. 
 
 37 turn away mine eyes, lest they behold 
 vanity : and quicken Thou me in Thy way. 
 
 38 O stablish Thy word in Thy servant : that 
 I may fear Thee. 
 
 39 Take away the rebuke that I am afraid of : 
 for Thy judgements are good. 
 
 40 Behold, my delight is in Thy command- 
 ments : quicken me in Thy righteousness. 
 
 Et veniat super me. 
 
 IET Thy loving mercy come also unto me, O 
 -^ Lord : even Thy salvation, according unto 
 Thy word. 
 
 42 So shall I make answer unto my blas- 
 phemers : for my trust is in Thy word. 
 
 a Or, "sojourner, 
 away froai home. 
 
 Incola ego sum in terra : non abscondas a me 
 mandata Tua. 
 
 Concupivit anima mea desiderare justificationes 
 Tuas : in omni tempore. 
 
 Increpasti superbos : maledicti qui declinant a 
 mandatis Tuis. 
 
 Aufer a me opprobrium et contemptum : quia 
 testimonia Tua exquisivL 
 
 Etenim sederunt principes, et adversum me 
 loquebantur : servus autem Tuns exercebatur in 
 justificationibus Tuis. 
 
 Nam et testimonia Tua meditatio mea est : et 
 consilium meum justificationes Tuae. 
 
 DALETH [l]. 
 
 Adhsesit pavimento anima mea : vivifica me 
 secundum verbum Tuum. 
 
 Vias meas enuntiavi, et exaudisti me : doce me 
 justificationes Tuas. 
 
 Viam justificationum Tuarum instrue me : et 
 exercebor in mirabilibus Tuis. 
 
 Dormitavit anima mea pros tsedio ; confirma 
 me in verbis Tuis. 
 
 Viam iniquitatis amove a me : et de lege Tua 
 miserere mei. 
 
 Viam veritatis elegi : judicia Tua non sum 
 oblitus. 
 
 Adhsesi testimoniis Tuis, Domine : noli me 
 confundere. 
 
 Viam mandatorum Tuorum cucurri : cum 
 dilatasti cor meum. 
 
 HE [n]. 
 
 IEGEM pone mihi, Domixe, viam justifica- 
 -^ tionum Tuarum : et exquiram eam semper. 
 Da mihi intellectum, et scrutabor legem Tuam : 
 et custodiam illam in toto corde meo. 
 
 Deduc me in semita mandatorum Tuorum : 
 quia ipsam volui. 
 
 Inclina cor meum in testimonia Tua : et non 
 in avaritiam. 
 
 Averte oculos meos ne videant vanitatem : in 
 via Tua vivifica me. 
 
 Statue servo Tuo eloquium Tuum : in timoro 
 Tuo. 
 
 Amputa opprobrium meum quod suspicatus 
 sum : quia judicia Tua jucunda. 
 
 Ecce concupivi mandata Tua ; in tequitate Tua 
 vivifica me. 
 
 \AV [1]. 
 
 Et veniat super me misericordia Tua, Domine : 
 salutare Tuum secundum eloquium Tuum. 
 
 Et respondebo exprobrantilnis mihi verbum: 
 quia sper.avi in sermonibus Tuis. 
 
 PSALM CXIX.' 
 
 The characteristic feature of this Psalm is a pervading 
 
 J This is nn " alphabet Psalm " of a j»eculiar rharacter. Each division 
 is made ol verses whicli begin with the same letter, the sections onswcrin^ 
 to tlie verses of the other nljihabet Psalms. The same arrangement is foun<l 
 
 reference to the Will of God and the grace of obedience. It 
 was noted by tlie ancient Jewisli commentators that every 
 verse contains some word associated witli the spoken Will of 
 
 in the Book of Lamentations. In the earlier Vnlgate the Hebrew division 
 is recognised as in onr English Psalter. Bnt in the Sannn Psalter, and 
 in the modem Vulgate, the Psalm is divided into sections of sixteen 
 verses.
 
 624 
 
 Cf)C Psalms. 
 
 25th Day. [Ps. 119.] 
 
 43 O take not the word of Thy truth utterly 
 out of my inoutli : for my hope is in Tliy judge- 
 ments. 
 
 4-4 So shall I ahvay keep Thy law : yea, for 
 ever and ever. 
 
 45 And I will walk at liberty : for I seek Thy 
 commandments. 
 
 46 I will speak of Thy testimonies also, even 
 before kings : and will not be ashamed. 
 
 47 And my delight shall be in Thy command- 
 ments : which I have loved. 
 
 48 My hands also will I lift up unto Thy com- 
 mandments, which I have loved : and my study 
 shall be in Thy statutes. 
 
 Memor esto servi Tui. 
 
 O THINK upon Thy servant, as concerning 
 Thy word : wherein Thou hast caused me 
 to put my trust. 
 
 .50 The same is my comfort in my trouble : 
 for Thy word hath quickened me. 
 
 51 The proud have had me exceedingly in 
 derision : yet have I not shrinked from Thy law. 
 
 52 For I remembered Thine everlasting judge- 
 ments, O Lord : and received comfort. 
 
 53 I am horribly afraid ; for the ungodly that 
 forsake Thy law. 
 
 54 Thy statutes have been my songs : in the 
 house of my pilgrimage. 
 
 55 I have thought upon Thy Name, O Lord, 
 in the night-season : and have kept Thy law. 
 
 56 This I had : because I kept Thy command- 
 ments. 
 
 Portio mea, Domine. 
 
 THOU art my portion, O Lord : I have pro- 
 mised to keep Thy law. 
 
 58 I made my humble petition in Thy presence 
 with my whole heart : be merciful unto me, 
 according to Thy word. 
 
 59 I called mine ovra ways to remembrance : 
 and turned my feet unto Thy testimonies. 
 
 60 I made haste, and prolonged not the time : 
 to keep Thy commandments. 
 
 61 The congregations of the ungodly have 
 robbed me : but I have not forgotten Thy law. 
 
 62 At midnight I will rise to give thanks unto 
 Thee ; because of Thy righteous judgements. 
 
 63 I am a companion of all them that fear 
 Thee : and keep Thy commandments. 
 
 64 The earth, O Lord, is full of Thy mercy : 
 O teach me Thy statutes. 
 
 lioiiitatem fecisti. 
 
 OLORD, Thou bast dealt graciously with 
 Thy servant ; according unto Thy word. 
 
 66 O learn me true underetanding and know- 
 ledge : for I have believed Thy commandments. 
 
 67 Before I was troubled, I went wrong : but 
 now have I kept Thy word. 
 
 68 Thou art good and gracious : O teach me 
 Thv statutes. 
 
 Et ne auferas de ore meo verbum veritatis 
 iisquequaque : quia in judiciis Tuis supersperavi. 
 
 Et custodiam legem Tuam semper : in sreculum 
 et in saculum sasculi. 
 
 Et ambulabam in latitudine : quia mandata 
 Tua exquisivi. 
 
 Et loquebar in testimoniis Tuis m conspectu 
 regum : et non confundebar. 
 
 Et meditabar in mandatis Tuis : quse dilexi. 
 
 Et levavi manus meas ad mandata Tua quse 
 dilexi : et exorcebor in justificationibus Tuis. 
 
 M 
 
 ZAIN [j]. 
 
 EMOR esto verbi Tui servo Tuo 
 mihi spem dedisti. 
 
 m quo 
 
 Hsec me cousolata est in humilitate mea : quia 
 eloquium Tuum vivificavit me. 
 
 Superbi inique agebant usquequaque : a lege 
 autem Tua non declinavi. 
 
 ilemor fui judiciorum Tuorum a saeculo, Do- 
 mine : et consolatus sum. 
 
 Defectio tenuit me : pro peccatoribus derelin- 
 quentibus legem Tuam. 
 
 Cantabiles mihi erant justificationes Tuie : in 
 loco peregrinationis mete. 
 
 Memor fui nocte Nominis Tui, Domine : et 
 custodivi legem Tuam. 
 
 HiBC facta est mihi : quia justificationes Tuas 
 exquLsivi. 
 
 CHETH [n]. 
 
 Portio mea, Domine : dixi custodire legem 
 Tuam. 
 
 Deprecatus sum faciem Tuam in toto corde 
 meo : miserere mei secundum eloquium Tuum. 
 
 Cogitavi vias meas et converti pedes meos : in 
 testimonia Tua. 
 
 Paratus sum, et non sum turbatus : nt cus- 
 todiam mandata Tua. 
 
 Funes peccatorum circumplexi sunt me : et 
 legem Tuam non sum oblitus. 
 
 Media nocte surgebam ad confitendum Tibi : 
 super judicia justificationis Tua?. 
 
 Particeps ego sum omnium timentium Te : et 
 custodientium mandata Tua. 
 
 Misericordia Tua, Domine, plena est terra : 
 justificationes Tuas doce me. 
 
 TETH [0]. 
 
 BONITATEM fecisti cum servo Tuo, Domine : 
 secundum verbum Tuum. 
 Bonitatem et disciplinam et scientiam doce me : 
 quia mandatis Tuis credidi. 
 
 Priusquam humiliarer ego deliqui : propterea 
 eloquium Tuum custodivi. 
 
 Bonus es Tu : et in bonitate Tua doce me jus- 
 tificationes Tuas. 
 
 God : and the light of Gospel truth leads clearly to the inter- 
 pretation of all, or nearly all, of these, in connection with the 
 Person of our Blessed Lord. This is the more evident as in 
 forty out of one hundred and seventy-six such expressions the 
 
 actual title of the "WORD" is used, by which the Second 
 Person in the Blessed Trinity is designated in the New Testa- 
 ment : while the remainder, such as Law, Testimony, Com- 
 mandment, Judi'ement. W.tv. Trutli. are all of a cliaracter 
 
 I
 
 25th Day. [Ps. 119.] 
 
 Cf)c IpsalmiBf. 
 
 625 
 
 C9 The proud have imagined a lie against me : 
 but I will keep Thy commandments with my 
 whole heart. 
 
 70 Their heart is as fat aa brawn : but my 
 delight hath been in Thy law. 
 
 71 It is good for me that I have been in 
 trouble : that I may learn Thy statutes. 
 
 72 The law of Thy mouth is dearer unto me : 
 than thousands of gold and silver. 
 
 Day 25. EVENING PRAYER. 
 Mauus Tua; {ecerunt me. 
 
 THY hands have made me and fashioned me : 
 O give me understanding, that I may learn 
 Thy commandments. 
 
 74 They that fear Thee will be glad when 
 they see me : because I have put my trust in 
 Thy word. 
 
 75 I know, Lord, that Thy judgements are 
 right : and that Thou of very faithf olness hast 
 caused me to be troubled. 
 
 76 let Thy merciful kindness be my com- 
 fort ; according to Thy word unto Thy servant. 
 
 77 let Thy loving mercies come unto me, 
 that I may live : for Thy law is my delight. 
 
 78 Let the proud be confounded, for they go 
 wickedly about to destroy me : but I will be 
 occupied in Thy commandments. 
 
 79 Let such a.s fear Thee, and have known 
 Thy testimonies ; be turned unto me. 
 
 80 O let my heart be sound in Thy statutes : 
 that I be not ashamed. 
 
 Dcfecit aninia mea. 
 
 MY soul hath longed for Thy salvation ; and 
 I have a good hope because of Thy word. 
 
 82 Mine eyes long sore for Thy word : saying, 
 O when wilt Thou comfort me 1 
 
 83 For I am become like a "bottle in the 
 smoke : yet do I not forget Thy statutes. 
 
 84 How many are the days of Thy servant : 
 when wilt Thou be avenged of them that perse- 
 cute me 1 
 
 85 The proud have digged pits for me : which 
 are not after Thy law. 
 
 86 All Thy commandments are true : they 
 persecute me falsely ; O be Thou my help. 
 
 87 They had almost made an end of me upon 
 earth ; but I forsook not Thy commandments. 
 
 88 O quicken mo after Thy lovingkindness : 
 and so shall I keep the testimonies of Thy mouth. 
 
 In ffitemum, Domine. 
 
 OLORD, Thy word : endureth for ever in 
 heaven. 
 
 90 Thy truth also remaineth from one genera- 
 tion to another : Thou ha.st laid the foundation 
 of the earth, and it abideth. 
 
 91 They continue this day according to Thine 
 ordinance : for all things serve Thee. 
 
 92 If my delight had not been in Thy law : I 
 should have perished in my trouble. 
 
 •. A skin bottle, 
 ivelled by the 
 t of the (ire. 
 
 Multiplicata est super me iniquitas superb- 
 orum : ego autem in toto corde meo scrutabor 
 mandata Tua. 
 
 Coagulatum est sicut lac cor eorum : ego vero 
 legem Tuam meditatus sum. 
 
 Bonum mihi quia humiliasti me : ut discam 
 justificationes Tuas. 
 
 Bonum mihi lex orLs Tui : super millia auri et 
 argenti. 
 
 JOD [<]. 
 
 Manus Turn fecerunt me et plasmaverunt me : 
 da mihi inteUectum, ut discam mandata Tua. 
 
 Qui timent Te videbunt me et Istabuntur : 
 quia in verba Tua supersperavi. 
 
 Cognovi, DoMiNE, quia fequitas judicia Tua : 
 et in veritate Tua humiliasti me. 
 
 Fiat misericordia Tua ut consoletur me : se- 
 cundum eloquium Tuum servo Tuo. 
 
 Veniant mihi miserationes Tuaj et vivam : quia 
 lex Tua meditatio mea est. 
 
 Confundantur superbi, quia injuste iniquitatem 
 fecerunt in me : ego autem exercebor in mandatis 
 Tuis. 
 
 Convertantur mihi timentes Te : et qui nove- 
 runt testimoiiia Tua. 
 
 Fiat cor meum immaculatum in justificationi- 
 bus Tuis : ut non confundar. 
 
 CAPH [3]. 
 
 DEFECIT in salutare Tuum anima mea : et 
 in verbum Tuum supersperavi. 
 Defecerunt oculi mei in eloquium Tuum : 
 dicentes, Quando consolaberis me 1 
 
 Quia factus sum sicut uter in pruina : justifica- 
 tiones Tuas non sum oblitus. 
 
 Quot sunt dies servi Tui : quando facies de 
 persequentibus me judicium ? 
 
 Narraverunt mihi iniqui fabulationes : sed non 
 ut lex Tua. 
 
 Omnia mandata Tua Veritas : iniqui persecuti 
 sunt me, adjuva me. 
 
 Paulominus consummaverunt me in terra : ego 
 autem non doreliqui mandata Tua. 
 
 Secundum misericordiam Tuam vivifica me ; 
 et custodiam testimonia oris Tui. 
 
 LAMED [•)]. 
 
 In reternum, Domink : verbum Tuum permanet 
 in coelo. 
 
 In generationera ot generationem Veritas Tua : 
 fundasti terram et permanet. 
 
 Ordinatione Tua perseverat dies : quoniam 
 omnia serviunt Tibi. 
 
 Nisi quod lex Tua meditatio mea est 
 forte periissem in humilitate mea. 
 
 tunc 
 
 that gives them a personal association with Him Who 
 declared, "I am the Way, the Truth, and tlie Life," and 
 Whose declaration, "I am the Light of the world," also 
 
 exhibits Him as being the Personal Manifestation of Divine 
 Will and Law. 
 
 As, moreover, we know by later revelations that our Lord 
 
 2r
 
 626 
 
 €-'i)t Psalmsi. 
 
 26th Day. [Ps. 119.] 
 
 93 I will never forget Thy commandments ; 
 for with them Thou liast quickened me. 
 
 94 I am Thine, O save me : for I have sought 
 Thy commandments. 
 
 95 The ungodly laid wait for me to destroy 
 me : but I will con.sider Thy testimonies. 
 
 96 I see that all things come to an end : but 
 Thy commandment is exceeding broad. 
 
 Quomodo dilexi. 
 
 ZORD, what love have I unto Thy law ; all 
 the day long is my study in it. 
 
 98 Thou through Thy commandments hast 
 made me wiser than mine enemies : for they are 
 ever with me. 
 
 99 I have more understanding than my 
 teachers : for Thy testimonies are my study. 
 
 100 I am wiser than the aged : because I keep 
 Thy commandments. 
 
 101 I have refrained my feet from every evil 
 way : that I may keep Thy word. 
 
 102 I have not shrunk from Thy judgements : 
 for Thou teachest me. 
 
 103 O how sweet are Thy words unto my 
 throat : yea, sweeter than honey unto my mouth. 
 
 104 Through Thy commandments I get under- 
 standing : therefore I hate all evil ways. 
 
 Day 26. MORNING PRAYER. 
 
 Lucerna pedibus meis. 
 
 THY word is a lantern unto my feet : and a 
 light unto my paths. 
 
 106 I have sworn, and am stedfastly purposed : 
 to keep Thy righteous judgements. 
 
 107 I am troubled above measure : quicken 
 me, O Lord, according to Thy word. 
 
 108 Let the free-will offerings of my mouth 
 please Thee, O Lord : and teach me Thy judge- 
 ments. 
 
 109 My soul is alway in my hand : yet do I 
 not forget Thy law. 
 
 110 The ungodly have laid a snare for me : 
 but yet I swerved not from Thy commandments. 
 
 111 Thy testimonies have I claimed as mine 
 heritage for ever : and why t they are the very 
 joy of my heart. 
 
 112 I have applied my heart to fulfil Thy 
 statutes alway : even unto the end. 
 
 Iniquoa odio habui. 
 
 I HATE them that imagine evil things : but 
 Thy law do I love. 
 
 114 Thou art my defence and shield : and my 
 trust is in Thy word. 
 
 115 Away from me, ye wicked : I will keep 
 the commandments of my God. 
 
 116 O stablish me according to Thy word, 
 that I may live : and let me not be disappointed 
 of my hope. 
 
 117 Hold Thou me up, and I shall be safe : 
 yea, my delight shall be ever in Thy statutes. 
 
 In jBternum non obliviscar justificationes Tuas : 
 quia in ipsis vivificasti me. 
 
 Tuus sum ego, salvum me fac : quoniam justi- 
 ficationes Tuas exquisivi. 
 
 Me exspectaverunt peccatores ut perderent me : 
 testimonia Tua intellexi. 
 
 Omnis consummationis vidi finem : latum 
 mandatum Tuum nimis. 
 
 MEM [O]. 
 
 QUOMODO dilexi legem Tuam, Domine : tota 
 die meditatio mea est. 
 Super inimicos meos prudentem me fecisti 
 mandato Tuo : quia in teternum mihi est. 
 
 Super omnes docentes me intellexi : quia testi- 
 monia Tua meditatio mea est. 
 
 Super senes intellexi : quia mandata Tua quae- 
 sivi. 
 
 Ab omni via mala prohibui pedes meos : ut 
 custodian! verba Tua. 
 
 A judiciis Tuis non decHnavi : quia Tu legem 
 posuisti niihi. 
 
 Quam dulcia faucibus meis eloquia Tua : super 
 mel ori meo? 
 
 A mandatis Tuis intellexi ; propterea odivi 
 omnem viam iniquitatis. 
 
 NFN |j]. 
 
 Lucerna pedibus meia verbum Tuum : et lumen 
 semitis meis. 
 
 Juravi et statui : custodire judicia justitiee 
 Tu». 
 
 Humiliatus sum usquequaque, Domine : vivi- 
 fica me secundum verbum Tuum. 
 
 Voluntaria oris mei beneplacita fac, Domine ; 
 et judicia Tua doce me. 
 
 Anima mea in manibus meis semper : et legem 
 Tuam non sum oblitus. 
 
 Posuerunt peccatores laqueum mihi : et de 
 mandatis Tuis non erravi. 
 
 Hajreditate acquisivi testimonia Tua in ceter- 
 num : quia exsultatio cordis mei sunt. 
 
 Inclinavi cor meum ad faciendas justificationes 
 Tuas in seternum : propter retributionem. 
 
 I 
 
 SAMECH [d]. 
 
 NIQUOS odio habui : et legem Tuam dilexi. 
 
 Adjutor et susceptor mens es Tu : et in verbum 
 Tuum supersperavi. 
 
 Declinate a me maligni : et scrutabor mandata 
 Dei mei. 
 
 Suscipe me secundum eloiiuium Tuum, et 
 vivam : et non confundas me ab exspectatione 
 mea 
 
 Adjuva me, et salvus ero : et meditabor in 
 justificationibus Tuis semper. 
 
 Jesus is set forth to mankind as tlie highest standard of obedi- 
 ence and holiness, so we hear, throughout this Psalm, the 
 Voice of His Human Nature spealcing as the Representative 
 of God's cliildren : and speaking in such tones as to make 
 Himself, in His perfect obedience, the One Example for us, 
 
 according to our ability, to follow. " Learn of Me, for I am 
 meek, and lowly of heart." 
 
 And, lastly, as our Lord's Person is tlie Sacramental Foun- 
 tain of all holiness, so incorporation with the WORD is mys- 
 tically set forth in every portion of this Psalm as the means
 
 26th Day. [Ps. 119.] 
 
 Cbc Psalms. 
 
 627 
 
 118 Thou Last trodden down all them that 
 depart from Thy statutes : for they imagine but 
 deceit. 
 
 119 Thou puttest away all the ungodly of the 
 earth like dross : therefore I love Thy testimonies. 
 
 120 My flesh trembleth for fear of Thee : and 
 I am afraid of Thy judgements. 
 
 Feci judicium. 
 
 IDEAL with the thing that is lawful and 
 right : O give me not over unto mine 
 oppressors. 
 
 122 Make Thou Thy servant to delight in that 
 which is good : that the proud do me no wrong.i 
 
 123 Mine eyes are wasted away with looking 
 for Thy health : and for the word of Thy right- 
 eousness. 
 
 124 O deal with Thy servant according unto 
 Thy loving mercy : and teach me Thy statutes. 
 
 125 I am Thy servant, O grant me under- 
 standing : that I may know Thy testimonies. 
 
 126 It is time for Thee, Lord, to lay to Thine 
 hand : for they have destroyed Thy law. 
 
 127 For I love Thy commandments : above 
 gold and precious stone. 
 
 128 Therefore hold I straight all Thy com- 
 mandments : and all false ways I utterly abhor. 
 
 Mirabilia. 
 
 THY testimonies are wonderful : therefore 
 doth my soul keep them. 
 
 130 When Thy word goeth forth : it giveth 
 light and understanding unto the simple. 
 
 131 I opened my mouth, and drew in my 
 breath ; for my delight was in Thy command- 
 ments. 
 
 132 look Thou upon me, and be merciful 
 unto me ; a.s Thou usest to do unto those that 
 love Thy Name. 
 
 133 Order my steps in Thy word : and so 
 shall no wickedness have dominion over me. 
 
 134 O deliver me from the wrongful dealings 
 ef men : and so shall 1 keep Thy commandments. 
 
 135 Shew the light of Thy countenance upon 
 Thy servant ; and teach me Thy statutes. 
 
 136 Mine eyes gush out with water : because 
 men keep not Thy law. 
 
 Justus es, Domine, 
 
 T)IGHTEOUS art Thou, O Lord : and true 
 *) is Thy judgement. 
 
 138 The testimonies that Thou hast com- 
 manded : are exceeding rigliteous and true. 
 
 1 39 My zeal hath even consumed me : because 
 mine enemies have forgotten Thy words. 
 
 140 Thy word is tried to the uttermost : and 
 Thy servant lovetli it. 
 
 141 I am small, and of no reputation : yet do 
 I not forget Thy commandments. 
 
 142 Thy righteousness is an everlasting right- 
 eousness : and Thy law is the truth. 
 
 Sprevisti omnes discedentes a judiciis Tuis : 
 quia injusta cogitatio eorura. 
 
 Prajvaricantes reputavi omnes peccatores terra; : 
 ideo dilexi testimonia Tua. 
 
 Confige timore Tuo carnes meas : a judiciis 
 enim Tuis timui. 
 
 AIN [])]. 
 
 Feci judieiiuu et justltiam 
 calumniantibus me. 
 
 non tradas me 
 
 Suscipe servum Tuum in bonum : non calum- 
 nientur me superbi. 
 
 Oculi mei defecerunt in salutare Tuum : et in 
 eloquium justitia3 Tu». 
 
 Fac cum servo Tuo secundum misericordiam 
 Tuam : et justificationes Tuas doce me. 
 
 Servus Tuus sum ego : da mihi inteUectum ut 
 sciam testimonia Tua. 
 
 Tempus faciendi, Domine : dissipaverunt legem 
 Tuam. 
 
 Ideo dilexi mandata Tua : super aurum et 
 topazion. 
 
 Propterea ad omnia mandata Tua dirigebar : 
 omnem viam iniquam odio habui. 
 
 PE [s]. 
 
 MIKABILIA testimonia Tua, Domike : ideo 
 scrutata est ea anima mea. 
 Declaratio serraonum Tuorum illuminat : et 
 intellectum dat parvulis. 
 
 Os meum aperui, et attraxi spiritum : quia 
 mandata Tua desiderabam. 
 
 Aspice in me et miserere mei : secundum judi- 
 cium diligentium Nomen Tuum. 
 
 Gressus meos dirige secundum eloquium Tuum : 
 ut non dominetur mei omnis injustitia. 
 
 Redime mo a calumniis homimim : ut custodiam 
 mandata Tua. 
 
 Faciem Tuam illumina super servum TUum : et 
 doce me justificationes Tuas. 
 
 Exitus aquarum deduxerunt oculi mei : quia 
 non custodieruut legem Tuam. 
 
 TZAnni [v]. 
 Justus es, Domine : et rectum judicium Tuum. 
 
 Mand;vsti justitiam testimonia Tiia ; et veri- 
 tatem Tuam nimis. 
 
 Tabescerc me fecit zelus meus : quia obliti sunt 
 verba Tua inimici mei. 
 
 Ignitum eloquium Tuum vehementer : et servus 
 Tuus diloxit illud. 
 
 Adolescentulus sum ego, et contemptus : justi- 
 licationes Tuas non sum oblitus. 
 
 Justitia Tua justitia in a^ternum : et lex Tua 
 Veritas. 
 
 by wliich holiness is to be attained. "I am the Vine, ye are 
 the branches : he that abideth in Me, and I in him, the same 
 
 1 The ancient Jewish interpreters noted this verso na the only one which 
 Joes not contAin *' Thy word " or an equivalent expression. 
 
 bringeth forth much fruit : for severed from Me ye can do 
 nothing." [John xv. 5, marg.] 
 
 The whole J'sahn is, therefore, to he interpreted on one 
 principle, aa setting forth the blessedness of conformity to the 
 example of our Lord Jesus Christ by the transformation of our
 
 628 
 
 Cf)e IPsalms. 
 
 26th Day. [Ps. 119.] 
 
 143 Trouble and heaviness have taken hold 
 
 
 Tribulatio et angustia invenerunt me : mandata 
 
 upon me : yet is my delight in Thy command- 
 ment.-?. 
 
 144 The righteousness of Thy testimonies is 
 
 
 Tua meditatio mea est. 
 
 
 yEquitas testimonia Tua in seternum : intellec- 
 
 everlasting : grant me understanding, and I 
 
 
 tum da mihi et vivam. 
 
 shall live. 
 
 
 
 Day 26. EVENING PRAYER. 
 
 
 
 C'laniavi in toto corde meo. 
 
 
 KOPH [p]. 
 
 ~r CALL with my whole heart : hear me, 
 JL Lord, I will keep Thy statutes. 
 
 Nones. 
 
 /^LAMAVI in toto corde ; exaudi me, Domine : 
 
 ^^ justificationes Tuas requiram. 
 
 
 146 Yea, even unto Thee do I call : help me, 
 
 
 Clamavi ad Te ; salvum me fac : ut custodiam 
 
 and I shall keep Thy testimonies. 
 
 
 mandata Tua. 
 
 1 47 Early in the morning do I cry unto Thee : 
 
 
 • Prajveni in maturitate, et clamavi : quia in 
 
 for in Thy word is my trust. 
 
 
 verba Tua supersperavi. 
 
 148 Mine eyes prevent the night-watches : 
 
 
 Prfevenerunt oculi mei ad Te diluculo : nt 
 
 that I might be occupied in Thy words. 
 
 
 meditarer eloquia Tua. 
 
 149 Hear my voice, Lord, according unto 
 
 
 Vocem meam audi secundum misericordiam 
 
 Thy loving-kindness : quicken me according as 
 
 
 Tuam, Domine : et secundum judicium Tuum 
 
 Thou art wont. 
 
 
 vivifica me. 
 
 150 They draw nigh that of malice persecute 
 
 
 Appropinquaverunt persequentes me iniquitati : 
 
 me : and are far from Thy law. 
 
 
 a lege autem Tua longe facti sunt. 
 
 151 Be Thou nigh at hand, Lord : for all 
 
 
 Prope es tu, Domine ; et omnes vife Tuse 
 
 Thy commandments are true. 
 
 
 Veritas. 
 
 l52 As concerning Thy testimonies, I have 
 
 
 Initio cognovi de testimoniis Tuis : quia in 
 
 known long since : that Thou hast grounded 
 
 
 iBternum fundasti ea. 
 
 them for ever. 
 
 
 
 Vide humilitatem. 
 
 
 RESH [i]. 
 
 r\ CONSIDER mine adversity, and deliver 
 v-/ me : for 1 do not forget Thy law. 
 
 Nones. 
 
 Vide humilitatem meam et eripe me : quia 
 
 
 legem Tuam non sum oblitus. 
 
 154 Avenge Thou my cause, and deliver me : 
 
 
 Judica judicium meum et redime me : propter 
 
 quicken me according to Thy word. 
 
 
 eloquium Tuum vivifica me. 
 
 155 Health is far from the ungodly : for they 
 
 
 Longe a peccatoribus salus : quia justificationes 
 
 regard not Thy statutes. 
 
 
 Tuas non exquisierunt. 
 
 156 Great is Thy mercy, Lord : quicken 
 
 
 Misericordiai Tua3 multa;, Domine : secundum 
 
 me, as Thou art wont. 
 
 
 judicium Tuum vivifica me. 
 
 157 Many there are that trouble me and perse- 
 
 
 Multi qui persequuntur me et tribulant me : 
 
 cute me : yet do I not swerve from Thy testi- 
 
 
 a testimoniis Tuis non declinavi. 
 
 monies. 
 
 
 
 158 It grieveth me when I see the transgres- 
 
 
 Yidi prsevaricantes, et tabescebam : quia eloquia 
 
 sors : because they keep not Thy law. 
 
 
 Tua non custodierunt. 
 
 159 Consider, Lord, how I love Thy com- 
 
 
 Vide quoniam mandata Tua dilexi, Domine : 
 
 mandments : O quicken me, according to Thy 
 
 
 in misericordia Tua vivifica me. 
 
 loving-kindness. 
 
 
 
 160 Thy word is true from everlasting : all 
 
 
 Principium verborum Tuorum Veritas : in 
 
 the judgements of Thy righteousness endure for 
 
 
 ajternum omnia judicia justitice Tuae. 
 
 evermore. 
 
 
 
 Principes persecuti sunt. 
 
 
 .SCHIX [ty]. 
 
 TDRINCES have persecuted me without a 
 -J- cause : but my heart standeth in awe of 
 
 Nones. 
 
 LJEINCIPES persecuti sunt me gratis : et a 
 -L verbis Tuis formidavit cor meum. 
 
 
 Thy word. 
 
 
 
 162 I am as glad of Thy word : as one that 
 
 
 Lfetabor ego super eloquia Tua : sicut qui 
 
 findeth great spoils. 
 
 
 invenit spolia multa. 
 
 163 As for lies, I hate and abhor them : but 
 
 
 Iniquitatem odio habui et abominatus sum : 
 
 Thy law do I love. 
 
 
 legem autem Tuam dilexi. 
 
 164 Seven times a day do I praise Thee : be- 
 
 
 Septies in die laudem dixi Tibi : super judicia 
 
 cause of Thy righteous judgements. 
 
 
 justitia; Tuk. 
 
 own wills through sacramental union with Him, THE WORD. 
 Tn many parts there seems to be little other coherence between 
 the separate sections, or even the separate verses of a section ; 
 but this pervading principle is a bond of unity which makes 
 it impossible to consider the Psalm as a fortuitous collection 
 of pious thoughts, as some have supposed. At the same time 
 there does not seem to be any formal diWsion of the Psalm 
 into separate subjects, and it must be taken as a continuous 
 
 elaboration of the one idea indicated ; the turning about of a 
 diamond whose light is refracted through many facets, and 
 whose brilliant beauty is discerned from whatever point of 
 view it is looked at. 
 
 This characteristic of the 119th Psalm seems to make it un- 
 necessary to give any exposition of it in further detail. It is 
 sufficient to ofTer the suggestion that the principle indicated 
 should be carefully kept in view in the liturgical use of the
 
 27tli Day. [Ps. 120, 121.] 
 
 Cf)e Ipsalms. 
 
 629 
 
 I6.5 Great is the peace that they have who 
 love Thy law : and they are not offended at it. 
 
 166 Lord, I have looked for Thy saving 
 health : and done after Thy commandments. 
 
 167 My soul hath kept Thy testimonies ; and 
 loved them exceedingly. 
 
 168 I have kept Thy commandments and 
 testimonies ; for all my ways are before Thee. 
 
 Appropinquet deprecatio. 
 
 IET my complaint come before Thee, O Lord : 
 ■^ give me understanding, according to Thy 
 word. 
 
 170 Let my supplication come before Thee : 
 deliver me, according to Thy word. 
 
 171 My lips shall speak of Thy praise : when 
 Thou hast taught me Thy statutes. 
 
 172 Yea, my tongue shall sing of Thy word : 
 for all Thy commandments are righteous. 
 
 173 Let Thine hand help me : for I have 
 chosen Thy commandments. 
 
 174 I have longed for Thy saving health, O 
 Lord : and in Thy law is my delight. 
 
 175 let my soul live, and it shall praise 
 Thee : and Thy judgements shall help me. 
 
 176 I have gone astray like a sheep that is 
 lost : seek Thy servant, for I do not forget Thy 
 commandments. 
 
 Day 27. MORNING PRAYER. 
 THE CXX. PSALM. 
 Ad Doniinum. 
 \ \ THEN I was in trouble 1 called upon the 
 V V Lord : and He heard me. 
 
 2 Deliver my soul, O Lord, from lying lips : 
 and from a deceitful tongue. 
 
 3 What reward shall be given or done unto 
 thee, thou false tongue : even mighty and sharp 
 arrows, with hot burning coals. 
 
 4 Wo is me, that I am constrained to dwell 
 with Mesech : and to have my habitation among 
 the tents of Kedar. 
 
 5 My soul hath long dwelt among them : that 
 are enemies unto peace. 
 
 6 I labour for peace, but when I speak ^mto 
 them thereof : they make them ready to battle. 
 
 THE CXXI. rSALM. 
 Levavi oculos. 
 
 TWILL lift up mine eyes unto the hills : from 
 whence cometh my help. 
 
 2 My help cometh even from the Lord : Who 
 hath made heaven and earth. 
 
 3 He will not suffer thy foot to bo moved : 
 and He that keepeth thee will not sleep. 
 
 4 Behold, He that keepeth Israel : shall 
 neither slumber nor sleep. 
 
 .') The Lord Himself is thy keeper : the Lord 
 is thy defence upon thy right hand ; 
 
 CXX. 
 
 tiist. Psalra of De- 
 grees, I. 
 
 /.ilurr. S. f. R- 
 Monaay, Maumiy 
 Thursd., Good Fn- 
 day.Ve^pers. Com- 
 iiiendation of Souls. 
 Vigils of the de- 
 parted. 
 
 CXXf. 
 
 Ifist. rs.alin of De- 
 grees, II. 
 
 Ulur^r. S. g. fX. 
 
 Monday Vespers. 
 Vigils of tile dc. 
 parted. Purifici, 
 tion of Women, 
 B. v. M.. Tierce, 
 
 Pax multa diligentibus legem Tuam : et non 
 est illis scandalum. 
 
 Exspectabam salutare Tuum, Domine : et man- 
 data Tua dilexi. 
 
 Custodivit anima mea testimonia Tua : et 
 dilexit ea vehementer. 
 
 Servavi mandata Tua et testimonia Tua : quia 
 omnes viis mea; ui conspectu Tuo. 
 
 TAf [n]. 
 
 Appropinquet deprecatio mea in conspectu Tuo, 
 Domine : juxta eloquium Tuum da mihi inteDec- 
 tum. 
 
 Intret postulatio mea in conspectu Tuo : secun- 
 dum eloquium Tuum eripe me. 
 
 Eructabunt labia mea hymnum : cum docueris 
 me justificationes Tuas. 
 
 Pronuntiabit lingua mea eloquium Tuum : 
 quia omnia mandata Tua ai'quitas. 
 
 Fiat manus Tua ut salvet me : quoniam man- 
 data Tua elegi. 
 
 Concupivi salutare Tuum, Domine : et lex Tua 
 meditatio mea est. 
 
 Vivet anima mea et laudabit Te : et judicia 
 Tua adjuvabunt me. 
 
 Erravi sicut ovis qufe periit : quaere servum 
 Tuum, quia mandata Tua non sum oblitus. 
 
 PSALMUS CXIX. 
 AD DoMiNUM cum tribularer clamavi : et 
 -ilA- exaudivit me. 
 
 Domine, libera animam meam a labiis iniquis : 
 et a lingua dolosa. 
 
 Quid detur tibi, aut quid apponatur tibi : ad 
 linguam dolosam? 
 
 Sagittae potentis acutaj : cum carbonibus de- 
 solatoriis. 
 
 Heu mihi, quia incolatus mens prolongatus est; 
 habitavi cum habitantibus Cedar : multum incola 
 fuit anima mea. 
 
 Cum his qui odenmt pacera eram pacificus : 
 cum loquebar illis, impugnabant me gratis. 
 
 PSALMUS CXX. 
 
 I EVA VI oculos meos in montes ; unde veniet 
 ■^ auxiliuni mihi. 
 
 Auxilium meum a Domino : Qui fecit coelum 
 et terrain. 
 
 Non det in conimotionem pedeiu tuum : neque 
 dormitet Qui custodit te. 
 
 Ecce non dormitabit neque dormiet : Qui cus- 
 todit Israel. 
 
 D0MINU8 custodit te, Dominus protectio tua : 
 super nianum dexteram tuam. 
 
 Paalm, ami tliat a iiiind imbued with pervading roverence for 
 our Lord's Person and Example can hardly apply that prin- 
 ciple in too minute detail. 
 
 THE PSALMS OF DEGREES. 
 CXX— CXXXIV. 
 These fifteen Psalma have been so called from very distant 
 times, perhaps from the time when they were originally com- 
 
 posed. They have also been named ' ' Psalmi communes " and 
 " Psalmi pconitentiales," but tliese names have been less gene- 
 rally recognized than the other. 
 
 Several explanations have been given of the title "Songs of 
 Degrees." Some have supposed that it indicated Psalms 
 which were to be sung by the Tjevites with a high voice 
 [2 Chron. xx. 19] ; others that they were I'salms of special 
 excellency, as persons are sometimes said to be of " high
 
 630 
 
 €i)t Psalms. 
 
 27th Day. [Ps. 122, 123.] 
 
 6 So that the sun shall not burn thee by day : 
 neither the moon by night. 
 
 7 The Lord shall preserve thee from all evil : 
 yea, it is even He that shall keep thy soul. 
 
 8 The Lord shall preserve thy going out, and 
 thy coming in : from this time forth for ever- 
 more.. 
 
 THE CXXII. PSALM. 
 Ltetatus sum. 
 
 rWAS glad when they said unto me : We will 
 go into the house of the Lord. 
 
 2 Our feet shall stand in thy gates : O Jeru- 
 salem. 
 
 3 Jerusalem is built as a city : that is at unity 
 in itself. 
 
 4 For thither the tribes go up, even the tribes 
 of the Lord ; to testify unto Israel, to give 
 thanks unto the Name of the Lord. 
 
 5 For there is the seat of judgement : even the 
 seat of the house of David. 
 
 6 O pray for the peace of Jerusalem : they 
 shall prosper that love thee. 
 
 7 Peace be within thy walls : and plenteous- 
 ness within thy palaces. 
 
 8 For my brethren and companions' sakes : I 
 will wish thee prosperity. 
 
 9 Yea, because of the house of the Lord our 
 God : I will seek to do thee good. 
 
 THE CXXIIL PSALM. 
 
 Ad Te levavi oculos nieos. 
 
 TTNTO Thee lift I up mine eyes : O Thou 
 '^ that dwellest in the heavens. 
 
 CXXII. 
 //ttf^ David; Psalm 
 of Degrees, III. 
 
 /../..rf. a, g, g. 
 
 Tuesday, Dedic. of 
 Church, Vespers, 
 B. v. M., Name of 
 Jesus, 1st Vespers. 
 
 cxxni. 
 
 Nist. Psalm of De- 
 grees, IV. 
 
 LitniT- S- ffi- 18- 
 Tuesd.iy Vespers. 
 B. V. M., isl Ves. 
 pers and Sexts. 
 
 Per diem sol non uret te : neque luna per 
 noctem. 
 
 DoMiNUS custodit te ab omni malo : custodiat 
 animam tuam Dominus. 
 
 DoMiNUS custodiat introitum tuum et exitum 
 tuum : ex hoc nunc et usque in sseculum. 
 
 PSALMUS CXXI. 
 
 IiETATUS sum in his qiise dicta sunt mihi : in 
 ■^ domum Domini ibimus. 
 
 Stantes erant pedes nostri : in atriis tuis Hieru- 
 salem. 
 
 Hierusalem quas sedificatur ut civitas ; cujus 
 participatio ejus in idipsum : 
 
 Illuc enim ascenderunt trihus, tribus Domini : 
 testimonium Israel, ad confiteudum Nomini Do- 
 mini. 
 
 Quia illic .sederunt sedes in judicio : sedes 
 super domum David. 
 
 Kogate quae ad pacem sunt Hierusalem : et 
 abundantia diligentibus te. 
 
 Fiat pax in virtute tua : et abundantia in tur- 
 ribns tuis. 
 
 Propter fratres meos et proximos meos : loque- 
 bar pacem de te : 
 
 Propter domum Domini Dei nostri qusesivi 
 bona tibi. 
 
 J^ 
 
 PSALMUS CXXII. 
 D Te levavi oculoa meos : Qui habitas in 
 
 coelis. 
 
 degree " [1 Chron. xvii. 17] ; others again that they were 
 Psalms composed to be sung at the ' ' going up " of tlie banished 
 tribes from Babylon to .Judaia ; others that they were in- 
 tended to be used by the people when ' ' going up " to tlie feasts 
 at Jerusalem. The most generally received explanation of 
 the title is, however, that it marks processional Psalms whicli 
 were sung during the ascent of the fifteen steps which led up 
 to the Temple. [Comp. Ezek. xl. 22-34.] The first of thesu 
 Psalms is entitled in the Chaldee, " A Song for the goings up 
 out of the deep,"' a superscription which is consistent witli 
 either of the two latter theories. They were probably WTitten 
 by David as part of that preparation which he made for the 
 liuilding of the Temple, and for the Divine Service to be 
 carried on there : and althoiigh he himself was not permitted 
 to lay a single stoue, he thus in prophetic vision beheld the 
 choirs of the House of God going up in procession to their 
 work of praise. All of them bear the appearance of being 
 written originally for use in the Temple .Service, containing 
 as they do such frequent references to Zion and .Jerusalem, 
 the Temple of the Lord, and the habitation of the mighty God 
 of .Jacob, references which, in a Christian sense, must be under- 
 stood to .apply to tlie Church of Christ. In that sense we may 
 thus take the " Songs of Degrees" as hymns relating to the 
 progress of Christ's mystical Body through the successive 
 stages of its pilgrimage and ascent towards its heavenly glory 
 and rest. 
 
 PSALM CXX. 
 
 This opening Psalm of the series represents Christ in the 
 time of His sojourning on earth, and the Church in the time 
 of her warfare, lamenting the wickedness of those who refuse 
 the "peace of (4od which passeth all understanding," and are 
 ever ready to contend against Him Who would lead them to 
 the true Salem. 
 
 It is, therefore, the Voice of Christ's mystical Body dwell- 
 
 1 TJiis title has been associated with an ancient Chaldee tradition th.it 
 after the Cai>tivity a tlood poured forth fiom the earth whicli reached to 
 the height of fifteen cubits, threatening to over\vhflm the whole area of the 
 Temple, and that its destructive progreso was stayed by writing the in- 
 effable Name upon each of the steps. 
 
 ing in exile from the Presence of God, and carrying on her 
 conflict with the great Enemy. The Church, passing through 
 the wilderness of this world, has often had to say, " We are 
 troubled on every side, yet not distressed ; we are perplexed, 
 but not in despair ; persecuted, but not forsaken ; cast down, 
 Init not destroyed." [2 Cor. iv. 8, 9.] But, looking forward 
 and upward to the end of her pilgrimage, she beholds the place 
 of God's Presence there, and says also, "We look not at the 
 things which are seen, but at the things which are not seen : 
 for the things which are seen are temporal ; but the things 
 wliich are not seen .are eternal." " When I was in trouble, I 
 called ujion the Lord, and He heard me." 
 
 PSALM CXXI. 
 
 Thus in her pilgrimage the Cliurch lifts up her eyes to look 
 upon "the Holy City, New Jerus.alem," whose foundations 
 are in the holy hills, beholding her joy from afar. Yet is she 
 ever drawing nearer and nearer to the help which cometh from 
 the Lord : to the time when "God shall wipe awayall tears from 
 their eyes ; and there shall be no more death, neither sorrow, 
 nor crying, neither shall there be any more pain : for the 
 former things are passed away." [Rev. xxi. 4.] 
 
 And even tlie prospect of God's glory on the distant ever 
 lasting hills gives strength to the faith which recognizes His 
 protecting Presence in the Church during the time of w>arfare 
 and pilgriniiige. So the promise is remembered that "none 
 shall stumble or fall " who lean upon the strength of Israel, 
 and that He has said that not even the gates of Hell shall pre- 
 vail .against His Church. As the Presence of the Lord was 
 iiianifcsted upon the tabernacle in its journeyings through the 
 wilderness, so is it given to the Church in her pilgrimage, and 
 the word is already fulfilled : "My Righteousness shiill go before 
 thee: theglory of theLordsh.allbe thy rereward .... and the 
 Lord shall guide thee continually and satisfy thy soul in drought, 
 and make fat thy bones : and thOu shalt be like a watered 
 garden, and like a spring of water, whose waters fail not." 
 
 PSALM CXXII. 
 
 The New Jerusalem is here set forth as being the treasury
 
 27th Day. [Ps. 124, 125.] 
 
 Cf)e Psalms. 
 
 6:, I 
 
 2 Behold, even as the eyes of servants look 
 unto the hand of their masters, and as the eyes 
 of a maiden unto the hand of her mistress : even 
 so our eyes wait upon the Lord our God, until 
 He have mercy upon us. 
 
 3 Have mercy upon us, O Lord, have mercy 
 upon us : for we are utterly despised. 
 
 4 Our soul is tilled with the scornful reproof 
 of the "wealthy : and vrith the despitefulnesa of 
 the proud. 
 
 THE CXXIV. PSALM. 
 Nisi quia Dominus. 
 
 IF the Lord Himself had not been on our side, 
 now may Israel say : if the Lord Himself 
 had not been on our side, when men rose up 
 against us ; 
 
 2 They had swallowed us up quick : when 
 they were so wrathfully displeased at us. 
 
 3 Yea, the waters had drowned us : and the 
 stream had gone over our souL 
 
 4 The deep waters of the proud : had gone 
 even over our soul. 
 
 5 But praised be the Lord : Who hath not 
 given us over for a prey unto their teeth. 
 
 6 Our soul is escaped even as a bird out of 
 the snare of the fowler : the snare Ls broken, and 
 we are delivered.' 
 
 7 Our help standeth in the Name of the Lord : 
 Who hath made heaven and earth. 
 
 THE CXXV. PSALM. 
 Qui confidunt. 
 
 THEY that put their trust in the Lord shall 
 be even as the mount Sion : which may 
 not be removed, but standeth fast for ever. 
 
 a t.f. The prosper- 
 ous. 
 
 CXXIV. 
 
 His/. David ; Psalm 
 of Degrees, V. 
 
 LUuri:. S. IS- R- 
 Tuesday Vespers. 
 B. v. M.. ist Ves- 
 pets and Sexts. 
 
 CXXV. 
 
 Hist Psalm of De- 
 grees, VI. 
 
 IMurg. S. g. S. 
 Tuesday Vespers, 
 li. V. M.. ist Ves- 
 pers and Sexts. 
 
 Ecce sicut oculi servorum : in manibus domi- 
 norum suorum. 
 
 Sicut oculi ancillas in manibus domin;e sure ; 
 ita oculi nostri ad Dominum Deum nostrum, 
 donee misereatur nostri. 
 
 Miserere nostri, Domine, miserere nostri : quia 
 multum repleti sumus despectione : 
 
 Quia multum repleta est anima nostra, oppro- 
 brium abuudantibus : et despectio superbis. 
 
 PSALMUS cxxni. 
 
 "VFISI quia Dominus erat in nobis, dicat nunc 
 -L^ Israel : nisi quia Dominits erat in nobis : 
 Cum exsurgerent homines in nos : forte vivos 
 deglutissent nos : 
 
 Cum irasceretur furor eorum in nos : forsitan 
 aqua absorbuisset nos. 
 
 Torrentem pertransivit anima nostra : forsitan 
 pertransisset anima nostra aquam intolerabilem. 
 
 Benedictus Dominus, Qui non dedit nos : in 
 captionem dentibus eorum. 
 
 Anima nostra sicut passer erepta est ; de 
 laqueo venantium : 
 
 Laqueus contritus est : et nos liberati sumus. 
 
 Adjutorium nostrum in Nomine Domini : Qui 
 fecit coelum et terram. 
 
 PSALMUS CXXIV. 
 
 QUI confidunt in Domino, sicut mons Sion : 
 non conmiovebitur in ajternum qui habitat 
 in Hierusalem. 
 
 of Christ's peace and unity, according to our Lord's words, 
 "My peace I leave with you," and His final prayer, "That 
 they all may be one." The unity of the Church is symbolized 
 In the Book of Revelation by the figure of a city built four- 
 square, "having twelve foundations, and in them the names 
 of tlie twelve Apostles of the Lamb." And the association of 
 this unity with peace is elaborated by St. Paul when he writes 
 to the Ephcsians that they should walk worthy of the voca- 
 tion with which they are called, " endeavouring to keep the 
 unity of the Spirit in the bond of peace." " For," he adds, 
 " there is one boily, and one Spirit, even as ye are called in 
 one hope of your calling ; One Lord, one faith, one baptism. 
 One God and Father of all. Who is above all, and through all, 
 and in you all." And, showing this unity of peace to be in 
 Christ, he shows also that it is maintained l)y Apostolic order: 
 " And He gave some apostles ; and some prophets ; and some 
 evangelists ; and some pastors and toacheis ; for the perfect- 
 ing of the saints, for the work of the ministry, for the building 
 up of the Body of Christ ; till we all come, in the unity of the 
 faith, and of the knowledge of the Son of (Jod, unto a perfect 
 Man, unto the measure of the stature of the fulness of Christ." 
 From the Church of Christ, therefore, proceeds the peace 
 which Clirist left for His people, the "peace which passeth 
 all understanding." Because His Throne is within its walls, 
 it is a City wliich is at unity with itself in respect to the essun- 
 ti.-ils of grace, however diverse its gates in tlie sight of men. 
 ^Vhatever may seem the outward divisions of tlie one Catholic 
 and Apostolic Church, there is a sacramental unity whicli 
 must bind together all its parts so long as tliey are united to 
 the Head. And hence even already the words of the prophet 
 are fulfilled in their degree, though hereafter to receive a more 
 complete fulfilment: "And many people shall go and say. 
 Come ye, and let us go up to the mountain of tlie Jjord, to the 
 house of the (Jod of Jacob : and He \^\\\ teach us of His ways, 
 and we will walk in His paths ; for out of Zion sliall go forth 
 the law, and the word of the Lord from Jerusalem. And He 
 
 shall judge among the nations, and shall rebuke many people : 
 and they shall beat their swords into plow-shares, and their 
 spears into pruning-hooks : nation shall not lift up sword 
 against nation, neither shall they learn war any more. " 
 
 PSALM CXXIIL 
 
 Thia is a prayer of the Church for times of troulje during 
 her pilgrimage. The way of that pilgi-image is not one of un- 
 impeded progress, for the sin of men lirings down the displea- 
 sure of God even upon His Holy City, and the Evil One is 
 permitted to bring desolation upon it, so that even "the rem- 
 nant that are left of the Captivity .... are in great afflic- 
 tion and reproach : the wall of .Jerusalem also is broken dowTi, 
 and the gates thereof are burned with fire." Tlien her faith- 
 ful prayer goes up to the Throne of (Jod to undo the work of 
 her faithless children, memorializing Him th.at "they are Thy 
 people and Thine inheritance, whicli Thou broughtest out by 
 Thy mighty power, and Thy stretched-out arm." [Deut. ix. 
 29.] 
 
 rSALM CXXIV. 
 
 This is a thanksgiving, corresponding to the prayer of the 
 
 {ireceding Psalm, acknowledging that it is (iod's ami which 
 las delivered His Church in all time of trouble, and that but 
 for His protecting Providence it could never continue from 
 age to age in the face of opposition from Satan and tlie world. 
 " When the Enemy shall conic in like a flood, tlic Spirit of 
 the Lord shall lift up a Standard against him. And tlie Re- 
 deemer shall come to Zion, and unto them that turn from 
 transgression in Jacob, saith the Lord." [Isa. lix. 19, 20.] 
 
 PSALM CXXV. 
 
 This is another hymn concerning the Lord's protection and 
 caro of His Church in the midst of the d.angers to which it is 
 subject from foes. It is a House built upon a rock, even the 
 Rock of Christ's Person, and thouch the winds and storms of
 
 632 
 
 Clje Psalm0. 
 
 27th Day. [Ps. 126, 127.] 
 
 2 The hills stand about Jerusalem : even so 
 staudeth the Lord round about His people, from 
 this time forth for evermore. 
 
 3 For the rod of the ungodly cometh not into 
 the lot of the righteous : lest the righteous put 
 their hand unto wickedness. 
 
 4 Do well, O Lord ; unto those that are good 
 and true of heart. 
 
 5 As for such as turn back unto their ovpn 
 wickedness : the Lord shall lead them forth with 
 the evil-doers ; but peace shall be upon Israel. 
 
 Day 27. Evening Prayer, 
 the cxxvi. psalm. 
 
 In converteudo. 
 
 \ I THEN the Lord turned again the captivity 
 VV of Sion : then were we like unto them 
 that dream. 
 
 2 Then was our mouth filled with laughter : 
 and our tongue with joy, 
 
 3 Then said they among the heathen : The 
 Lord hath done great things for them. 
 
 4 Yea, the Lord hath done great things for us 
 already : whereof we rejoice. 
 
 5 Turn our captivity, Lord : as the rivers 
 in the south. 
 
 6 They that sow in tears : shall reap in joy. 
 
 7 He that now goeth on his way weeping, and 
 beareth forth good seed : shall doubtless come 
 again with joy, and bring his sheaves with him. 
 
 THE CXXVII. PSALM. 
 
 Nisi Dominus. 
 
 EXCEPT the Lord build the house : their 
 labour is but lost that build it. 
 
 2 Except the Lord keep the city ; the watch- 
 man waketh but in vain. 
 
 3 It is but lost labour that ye haste to rise up 
 early, and so late take rest, and eat the bread of 
 carefulness : for so He givetli His beloved sleep. 
 
 4 "Lo, children and the fruit of the womb : are 
 an heritage and gift that cometh of the Lord. 
 
 CXXVI. 
 
 Hist. Psalm of De- 
 grees, VII. 
 
 Liturg. S. g. 15. 
 Tuesday. Apostles 
 and Evangelists, 
 Vespers. B. V. M.. 
 1st Vespers and 
 Nones. 
 
 n 
 
 CXXVI!. 
 //:.-.'. Psalm of De- 
 ces, VIII. 
 turg. Churching 
 of Women. S. g. 
 1^. Wednesday, 
 liedic. of Church, 
 \'espers, B. V. M., 
 Nones. 
 
 Montes in circuitu ejus, et Dominus in circuitu 
 populi Sui : ex hoc nunc, et usque in saiculum. 
 
 Quia non relinquet Dominus virgam peccato- 
 rum super sortem justorum : ut non extendant 
 justi ad iniquitatem manus suas. 
 
 Beuefac, Domine : bonis et rectis corde. 
 
 DecUnantes autem in obligationes, adducet 
 Dominus cum operantibus iniquitatem : pax 
 super Israel. 
 
 I 
 
 PSALMUS CXXV. 
 
 N converteudo Dominus captivitatem Sion : 
 facti sumus sicut consolati. 
 
 et 
 
 I Sam. 
 Luke I. 
 
 Gal. 4. 
 
 18. 10. 
 
 ■ S. ■9- 
 
 Tunc repletum est gaudio os nostrum 
 lingua nostra exsultatione. 
 
 Tunc dicent inter gentes ; Magnificavit Do- 
 minus facere cum eis. 
 
 Magnificavit Dominus facere nobiscum : facti 
 sumus Isetantes. 
 
 Convertere, Domine, captivitatem nostram : 
 sicut torrens in Austro. 
 
 Qui seminant in lachrymis : in exsultatione 
 metent. 
 
 Euntes ibant et flebant : mittentes semina sua. 
 
 Venientes autem venient cum exsultatione : 
 portantes manipulos suos. 
 
 PSALMUS CXXVI. 
 
 "IVT'ISI Dominus sedificaverit domum : in vanum 
 -1-^ laboraverunt qui pedificaut earn. 
 
 Nisi Dominus custodierit civitatem : frustra 
 vigilat qui custodit earn. 
 
 Vanum est vobis ante lucem surgere ; surgite 
 postquam sederitis, qui manducatis panem doloris. 
 
 Cum dederit dilectis Suis somnum : ecce, 
 hsereditas Domini iilii ; merces fructus ventris. 
 
 persecution may beat against it, it cauuot fall, uor can the 
 gates of Hell prevail against it, because it is thus securely 
 founded. It is a Vineyard in a very fruitful hill, which the 
 Lord has fenced about with His Providence as Jerusalem was 
 surrounded by its fortress mountains. And though His Ciiurch 
 Is in the midst of many and great dangers through the strength 
 of the foe without and the weakness of tliose within, yet He 
 will never suflfer it to be overcome by the enemy: "I pray 
 not that Thou shouldest take them out of the world, but that 
 Thou shouldest keep them from the evil. " [John xvii. 15.] 
 He permitted Satan to stretch forth his hand on Job, but there 
 was a restriction laid upon him, " .Save his life ;" and the 
 effect of this limitation or the " rod of the ungodly " was th.it 
 "in all this Job sinned not, nor charged (iod foolishly." 
 Thus does the Lord fulfil His promise to His Church : "When 
 thou passest through the waters, I will be with thee ; .and 
 through the floods, they shall not overflow thee : when thou 
 walkest through the fire, thou shalt not be burned ; neither 
 shall the flame kindle upon thee. For I am the Lord thy 
 God, the Holy One of Israel, thy Saviour. " [Isa. xliii. 2. ] 
 
 PSALM CXXVI. 
 
 This prophecy of Israel's return from the Babylonish Cap- 
 tivity, is also a prediction of the Lord's final reception of His 
 Church out of its captivity in this world to its glory in Heaven : 
 and hence it is a hymn based on the constant prayer of the 
 
 Cliurch, "Thy Kingdom come." When that time arrives, 
 the living shall be like those that have already been in the 
 state of rest, "and we which are alive, and remain unto the 
 coming of the Lord, shall not prevent them which are asleep 
 .... the dead in Christ shall rise first : then we which are 
 alive shall be caught up together with them in tlie clouds, to 
 meet the Lord in the air, and so shall we ever be with the 
 Lord." [1 Thess. iv. 15, 17.] The redeemed will sing of the 
 great things that the Lord liad done for them, "Great and 
 marvellous are Thy works, Lord God Almighty :" " tlie ran- 
 somed of the Lord shall return, and come to Zion with songs, 
 and everlasting joy upon their heads : thej' shall obtain joy 
 and gladness, and sorrow and sighing shall flee away. " The 
 bread which Christ the Sower hath east upon the waters shall 
 then be found after many days, and tlie full blessing revealed 
 of them that sow beside all waters, in the joy with which He 
 shall g.ather in His han'est. "And I looked, and behold a 
 white cloud, and upon the cloud One sat like unto the Son of 
 Man, having on His head a golden crown, and in His hand a 
 sharp sickle .... and He that sat on tlie cloud thrust in 
 His sickle on the earth ; and the earth was reaped." 
 
 PSALM CXXVII. 
 
 The building of the Temple by Solomon, the rebuilding of 
 the wall of Jerusalem by Nehemiah, and of the ruined House 
 of the Lord by Zerubbabel, were all typical of the foundation 
 
 A
 
 27th Day. [Ps. 128, 129.] 
 
 C|)c IPsalms. 
 
 633 
 
 5 Like as the arrows in the hand of the giant : 
 even so are the young children. 
 
 6 Happy is the man that hath his quiver full 
 of them : they shall not be ashamed when they 
 speak with their enemies in the gate. 
 
 THE CXXVIII. PSALM. 
 Beati omnes. 
 
 BLESSED are all they that fear the Lord : 
 and walk in His ways. 
 
 2 For thou shalt eat the labours of thine 
 hands : O well is thee, and hapjiy shalt thou be. 
 
 3 Thy wife shall be as the fruitful vine ; upon 
 the walls of thine house. 
 
 4 Thy children like the olive-branches : round 
 about thy table. 
 
 5 Lo, thus shall the man be blessed : that 
 feareth the Lord. 
 
 6 The Lord from out of Sion shall so bless 
 thee : that thou shalt see Jerusalem in prosperity 
 all thy life long. 
 
 7 Yea, that thou shalt see thy children's chil- 
 dren : and peace upon Israel. 
 
 THE CXXIX. PSALM. 
 
 Siepe expugnavenint. 
 
 MANY a time have they fought against me 
 from mj' youth up : may Israel now say. 
 
 2 Yea, many a time have they vexed me from 
 my youth up : but they have not prevailed against 
 me. 
 
 3 The plowers plowed upon my back : and 
 made long furrows. 
 
 4 But the righteous Lord : hath hewn the 
 snares of the ungodly in pieces. 
 
 5 Let them be confounded and turned back- 
 ward : as many as have evil will at Sion. 
 
 G Let them be even as the grass growing upon 
 tlie house-tops : which withereth afore it be 
 plucked up ; 
 
 cxxvni. 
 
 Hist. Psalm of De- 
 grees. IX. 
 Ltlttrg. Holy Matri- 
 mony. 5. ?3. Jj. 
 Wednesday Ves- 
 pers. Holy Matri- 
 mony. Purification 
 ofWoraen. B.V..M.. 
 Nones. Corp. Clir., 
 1st Vespers. 
 
 CXXIX. 
 
 Hist. Psalm of De- 
 grees, X. 
 
 Litur^: ft. ^. g. 
 Wednesday Ves- 
 pers. B. v. M., 
 Compline. 
 
 Sicut sagittfe iu manu potentis : ita filii excus- 
 sorum. 
 
 Beatus vir qui implevit desiderium suum ex 
 ipsis : non coufundetur cum loquetur inimicis 
 suis in porta. 
 
 qui 
 
 PSALMUS CXXVIL 
 
 BEATI omnes qui timent Domintjm 
 ambulant in viis Ejus. 
 Labores manuum tuarum quia manducabLs : 
 beatus es, et bene tibi erit. 
 
 Uxor tua sicut vitis abundans : in lateribus 
 domus tuae. 
 
 Filii tui sicut novellas olivarum : in circuitu 
 mensse tuw. 
 
 Ecce, sic benedicetur homo : qui timet Domi- 
 
 NUM. 
 
 Benedicat tibi Dominus ex Sion : et videas 
 bona Hierusalem omnibus diebus vitae tuaj. 
 
 Et videas filios filiorum tuorum 
 Israel. 
 
 pacem super 
 
 PSALMUS CXXVIII. 
 
 SiEPE expugnaverunt me a juventute mea : 
 dicat nunc Israel. 
 Saejje expugnaverunt mo a juventute mea : 
 etenim non potuerunt mihi. 
 
 Supra dorsum meum fabricaverunt peccatores : 
 prolongaverunt iniquitatem suam. 
 
 DoMiNUS Justus concidet cervices peccatorum : 
 confundantur et convertantur retrorsum omnes 
 cjui oderunt Sion. 
 
 Fiant sicut foenum tcctorum 
 evellatur exaruit. 
 
 quod priusquam 
 
 and building of the City of God, whose walls .are Salvation, 
 and her gates Praise. It was predicted respecting this " new 
 house " that " The sons of strangers shall buihl up tliy walls, 
 and tlieir kings sliall minister unto tliee .... tlie glory of 
 Lel>.anon shall come unto thee, the fir-tree, the pine-tree, and 
 the box together, to beautify the place of My sanctuary, and 
 I will make tlie place of My feet glorious." [Isa. Ix. 1 1, l.'i.] 
 But it was the sleep of the Beloved by whicli the Lonl built 
 the house, and by which He keeps tlie City. For as when 
 Adam slept Eve was t.aken out of liis side, so when the Second 
 Adam fell asleep on the Cross tliere proceeded forth from His 
 ^jde the Sacraimental streams by wliicli the children \\ lio are 
 the Lord's heritage and gift are new bom to Him and nourished 
 up to eternal life. 
 
 It is these cliildren who are as arrows iu the hand of the 
 Bridegroom, rejoicing as a giant to run His course : and He is 
 the M.iii Whose h.ippniess it is to say, "Behold I and the 
 children whom the Lord hath given Me :" because, also. He is 
 their Strcngtii, they shall liave " bnhlness in tlie Day of .Judge- 
 ment " when the great Enemy shall be their accuser before 
 the Throne." 
 
 PSALM CXXVIII. 
 
 Respecting this Psalm also the words of St. Paul may be 
 put into the mouth of the Psalmist, "I speak concerning 
 Clirist .and His Church." The figure of marriage is one con- 
 stantly used in a mystical sense of the union which (!o(l 
 establislies between Himself antl His people. So He said of 
 old, " Thy Maker is tliy Husband : " so also when all things 
 
 ' The "gate" in tlm last verse may be an antitype of hoth the "gate of 
 death" and the gate in %vhich the king sat to Judge the people's causes. 
 Sec 2 Sam. XV. 2 ; xix. S. 
 
 are made new the Apocalyptic vision of the glorified Church is 
 of one "prepared as a Bride adorned for her Husband," of 
 whom tlie angel said, " Come hitlier, I will shew thee the 
 Bride, the Lamb's Wife." [Rev. xxi. 1, 9.] ' 
 
 Thus this Psalm is to be taken, in its highest aspect, as 
 spoken of Christ, "the Man" so often pronounced to be 
 " blessed " throughout the whole Book of I'salms. The 
 "labours of Thine hands" arc those niivrvellous works for 
 which the saints ]iraisc the King of Saints [Rev. xv. 3]: "Thy 
 wife" is the Britle of Christ, made one with Himself "the 
 true Vine," which has become the Tree of Life beside His 
 House on earth : "Tliy children " are they who have become 
 the children of CJod through their regeneration. [1 Pet. i. 3 ; 
 I John v. L] "Let us be glad, and rejoice, and give honour 
 to Him ; for the marriage of the Lamb is come, and His Wife 
 hath made herself ready. " 
 
 PSALM CXXIX. 
 
 From her youth up to her later ages the world and .Satan 
 have fought ag.ainst the Churcli, and vexed her .and made her 
 to "till up thiit which is behind of the alllictions of (.'hrist." 
 [Col. i. 24.] As " He gave His back to the smiters " and was 
 " wounded for our transgressions " by the scourging «liicli 
 He suffered in tlic h.all of Pilate, so the persecutions which 
 fell upon the t^hureh in its youth were aa the torture of jiloM'crs 
 plowing upon His mystical Bcjily, and making long furrows 
 with the scourge of wicked tyranny, {(\in\p. Acts i.\. 4, 5.] 
 
 Active persecution of this kind is but one phase of that con- 
 tinuous opposition to the work of Christ and His (^hurcli 
 which the Apostle speaks of as " crucifying the Son of God 
 afresh." It will never cease until the warfare of the Church
 
 634 
 
 Cbe IPsalms. 
 
 28th Day. [Ps. 130—132.] 
 
 7 Whereof the mower filleth not his hand : 
 neither he that bindeth up the sheaves his bosom. 
 
 8 " So that they who go by say not so much as, 
 The Lord prosper you : we wish you good luck 
 in the Name of the Lord. 
 
 THE CXXX. PSALM. 
 Dc profundis. 
 
 OUT of the deep have I called unto Thee, 
 Lord : Lord, hear my voice. 
 
 2 O let Thine ears consider well : the voice of 
 my complaint. 
 
 3 If Thou, Lord, wilt be extreme to mark 
 what is done amiss : O Lord, who may abide it ? 
 
 4 For there is mercy with Thee : therefore 
 shalt Thou be feared. 
 
 5 I look for the Lord, my soul doth wait for 
 Him : in His word is my trust. 
 
 6 My soul fleeth unto the Lord : before tha 
 morning watch, I say, before the morning watch. 
 
 7 O Israel, trust in the Lord, for with the 
 Lord there is mercy : and with Him is plenteous 
 redemption. 
 
 8 And He shall redeem Israel : from all his 
 sins. 
 
 E 
 
 THE CXXXI. PSALM. 
 Domiue, noii est. 
 ORD, I am not high-minded : I have no proud 
 
 looks. 
 
 2 I do not exercise myself in great matters : 
 which are too high for me. 
 
 3 But I refrain my soul, and keep it low, like 
 as a child that is weaned from his mother ; yea, 
 my soul is even as a weaned child. 
 
 4 O Israel, trust in the Lord : from this time 
 forth for evermore. 
 
 Day 28. MORNING PRAYER. 
 THE CXXXII. PSALM. 
 Memento, Domiiie. 
 "TOED, remember David : and all his trouble ; 
 
 I Comf. Ruth 2. 4. 
 
 CXXX. 
 
 Hist. Psalm of De- 
 
 CTees, XI. 
 Lituts. Ash-Wcd.. 
 
 Evensong. S". 19. 
 
 J^. Wednesday. 
 
 Christmas. Vespers. 
 
 Vigils of the dc. 
 
 parteil. 
 FcttitcntuU I's. 6. 
 
 CXXXI. 
 
 Hist. David; Psalm 
 of Degrees. XII. 
 
 Lilu,x. &. g. B. 
 Wednesday Ves- 
 pers. - B. v. M., 
 Compline. 
 
 CXXXII. 
 
 Hist. Psalm of De- 
 grees. XIII. 
 
 Liturg. Christmas 
 Day. Evensong. ^. 
 g. m. Thursday, 
 Christmas, Vespers. 
 
 De quo non implevit nianum suam qui metit : 
 et sinum suum qui manipulos coUigit : 
 
 Et non dixerunt qui pra;teribant, Beuedictio 
 Domini super vos : benediximus vobis in Nomine 
 Domini. 
 
 PSALMUS CXXIX. 
 
 DE profundis clamavi ad Te, Domine : Domine, 
 exaudi vocem meam. 
 
 Fiant aures Tu£e intendentes : in vocem depre- 
 cationis mere. 
 
 Si iniquitates observaveris, Domine : Domine, 
 quis sustinebit 1 
 
 Quia apud Te propitiatio est : et propter legem 
 Tuam sustinui Te, Domine. 
 
 Sustinuit anima mea in verbo Ejus : speravit 
 anima mea in Domino. 
 
 A custodia matutina usque ad noctem : speret 
 Israel in Domino. 
 
 Quia apud Domindm misericordia ; et copiosa 
 apud Eum redemptio. 
 
 Et Ipse redimet Israel : ex omnibus iniquitati- 
 bus ejus. 
 
 PSALMUS CXXX. 
 
 DOMINE, non est exaltatum cor meum : 
 neque elati sunt oculi mei. 
 Neque ambulavi in magnis : neque in mira- 
 bilibus super me. 
 
 Si non humiliter sentiebam : sed exaltavi ani- 
 mam meam. 
 
 Sicut ablactatus est super matre sua : ita retri- 
 butio in anima mea. 
 
 Speret Israel in Domino : ex hoc nunc, et 
 usque in sfeculum. 
 
 PSALMUS CXXXI. 
 
 MEMENTO, Domine, David : 
 suetudinis ejus. 
 
 et omnis man- 
 
 is ended, Satan defeated, and all the foes of Christ made His 
 footstool. But as the Lord Himself sufl'ered the plowers to 
 plow upon His back that His Sufterings might work the sal- 
 vation of men, so the persecutions which fall upon the Church 
 are for her purification. At the last He will make manifest 
 His good Providence iu this, and say to the enemies of the 
 new as He did to those of the ancient Israel, ' ' Hast thou 
 not heard long ago how I have done it : and of ancient times 
 that I have formed it : now have I brought it to pass that 
 thou shouldest be to lay defenced cities into ruinous heaps 
 I will turn thee back by the way by which thou 
 
 earnest. 
 
 Thii 
 
 PSALM CXXX. 
 
 is the sixth of the Penitential Psalms, and has also 
 been associated time immemorial with the mourning and 
 watching of survivors over their departed brethren. It bears 
 much similarity to the jjrayer of Jonah, which begins, " I 
 cried by reason of mine affliction unto the Lord, and He heard 
 me : out of the belly of liell cried I, and Thou heardest my 
 voice." And as our Ijord Himself declared that the proi)het 
 Jonah was a sign or type of Him so clear as to be evident even 
 to that wicked generation which rejected Him, we have, in 
 this coincidence of the prayer and the Psalm, an evidence that 
 the latter is to be understood, like the other Penitential 
 
 Psalms, as the words of Christ taking our sins upon Him, and 
 offering up a vicarious penitence, by participation in the ful- 
 ness of which l)y His brethren their imperfect penitence is 
 made acceptable to God. 
 
 This Psalm expresses, however, the cry of the penitent in 
 the state of the departed, rather than that of the sinner in the 
 day of probation. As Jonah from his living grave, as Christ 
 from His Cross, so the sinner from his jilace in the intennedi- 
 ate state calls "out of the deep" upon the mercy of God, 
 pleads the impossibility of salvation if full justice is poured 
 out upon his sins, memorializes God of His mercy through 
 Christ, and lifts up the aspiration of his soul to fiee unto the 
 Lord "very early in the " resurrection " morning." 
 
 Thus this Psalm finds a proper Antiphon in the words of the 
 jirophets Kalium and Zechariah. "Who can stand before 
 His indignation, and who can abide in the fierceness of His 
 anger? His fury is poured out like fire, and the rocks are 
 thrown down by Him. The Lord is good, a stronghold in 
 the day of trouble ; and He knoweth them that trust in Him." 
 "Turn you to the stronghold, ye prisoners of hope." [Zech. 
 ix. 12.] 
 
 PSALM CXXXI. 
 
 This is the Voice of Him Who, esteeming it no robbery to 
 be even equal with God, yet took upon Him the form of a
 
 28th Day. [Ps. 132.] 
 
 Cbe Psalms. 
 
 635 
 
 2 How he sware unto the Lord : and vowed a 
 vow unto the Ahnighty God of Jacob ; 
 
 3 I will not come within the tabernacle of 
 mine house : nor climb up into my bed ; 
 
 4 I wiU not suffer mine eyes to sleep, nor mine 
 eye-lids to slumber : neithei- the temples of my 
 head to take any rest ; 
 
 5 Until I find out a place for the temple of 
 the Lord : an habitation for the mighty God of 
 Jacob. 
 
 6 Lo, we heard of the same at Ephrata : and 
 found it in the wood. 
 
 7 We will go into His tabernacle : and fall low 
 on our knees before His footstool. 
 
 8 Arise, O Lord, into Thy resting-place : Thou, 
 and the ark of Thy strength. 
 
 9 "Let Thy priests be clothed with righteous- 
 ness : and let Thy saints sing with joyfulness. 
 
 10 For Thy servant David's sake : turn not 
 away the presence of Thine Anointed. 
 
 11 The Lord hath made a faithful oath unto 
 David : and He shall not shrink from it ; 
 
 12 Of the fruit of thy body : shall I set upon 
 thy seat. 
 
 13 If thy children will keep My covenant, and 
 My testimonies that I shall learn them : their 
 children also shall sit upon thy seat for evermore. 
 
 chosen Sion to be an 
 He hath longed for 
 
 here will I 
 
 and 
 
 14 For the Lord hath 
 habitation for Himself : 
 her. 
 
 15 This shall be My rest for ever 
 dwell, for I have a delight therein. 
 
 16 I will bless her victuals with increase 
 will sati.sfy her poor with bread. 
 
 17 1 will deck her priests with health : and 
 her saints shall rejoice and sing. 
 
 18 There shall I make the horn of David to 
 flourish ; I have ordained a lantern for Mine 
 Anointed. 
 
 19 As for his enemies, I shall clothe them 
 with shame : but upon himself shall his crown 
 flourish. 
 
 a Mattinsand Even- 
 song Suffraijes. 
 
 votum vovit Deo 
 
 Sicut juravit Domino 
 Jacob : 
 
 Si introiero in tabernaculum domus mese : si 
 ascendero in lectum strati mei : 
 
 Si dedero soninum ocuhs meis : et palpebris 
 meis dormitationem ; 
 
 Et requiem temporibus meis, donee inveniam 
 locum Domino : tabernaculum Deo Jacob. 
 
 Ecce, audivimus earn in Ephrata : invenimus 
 cam in campis silvte. 
 
 Introibimus in tabernaculum Ejus : adorabimus 
 in loco ubi steterunt pedes Ejus. 
 
 Surge, DoMiNE, in requiem Tuam : tu et area 
 sanctilicationis Tuse. 
 
 Sacerdotes Tui induantur justitiam : et sancti 
 Tui exsultent. 
 
 Propter David servum Tuum : non avertas 
 faciem Christi Tui. 
 
 Juravit Dominus David veritatem, et non 
 frustrabitur earn : de fructu ventris tui ponam 
 super sedem tuam. 
 
 Si custodierint filii tui testamentum Meum : 
 et testimonia Mea hsec c[uk docebo eos : 
 
 Et filii eorum usque in seeculum : sedebunt 
 super sedem tuam. 
 
 Quoniam elegit Dominus Sion : elegit earn in 
 habitationem Sibi. 
 
 Hffic requies Mea in saeculum saeculi : hie 
 haliitabo ; quoniam elegi eam. 
 
 Viduam ejus benedicens benedicam : pauperes 
 ejus saturabo panibu.s. 
 
 Sacerdotes ejus induam salutari : et sancti ejus 
 exsultatione exsultabunt. 
 
 Illuc producam cornu David : paravi lucernam 
 Christo Meo. 
 
 Inimicos ejus induam confusione : super ipsum 
 autem eflflorebit sanctificatio Mea. 
 
 servant, veiled Hia Divine glory in a tabernacle of flesh, and 
 came into the world in the likeness of sinful men. Such was 
 our Lord, and such was the Example wliich He set forth, 
 "Learn of Me, for I am meek and lowly of lieart. " On more 
 than one occasion the people desired to take the holy Jesus 
 and set Him up for their King, but His ordinary pnactice on 
 such occasions was to go apart from tlie nmltitude, as not 
 exercising Himself in great matters ; and only once, immedi- 
 ately before His .Surt'erings, diil He permit Himself to Ijc led 
 in triumph. Thus His lioly Example illustrated tlic Ijcncdic- 
 tion whioh He uttered, " lUessed are the meek : for they shall 
 inherit the earth." [Matt. v. 5.] And as our Lord, in the 
 I'salms, mostly speaks in the Person of His mystical liody, so 
 here we may doubtless see both example and precept teaching 
 us that tlie Church should ever be kept apart from schemes of 
 secular ambition, and " exercised " only hi such mattera as are 
 connected with her spiritual work. 
 
 rSALM CX.XXIL 
 
 When David sang respecting the vow which he had made 
 to (iod to build Him a house [vv. 1-10], and respecting God's 
 promi.se to him as to the firm est.alilishmeut of hia seed in Sion 
 [vv. 11-111], he was mystically indicating [1] the Son of David 
 tabernacling among men in the flesli tliat He might find out a 
 place for the spiritual Temple, and [i] tlie promises of (iod 
 made to His children for tlie .sake of His Beloved Son. "But 
 thou, Bethlehem Ephrata, though thou be little among tlic 
 thousands of Judali, yet out of thee shall He come fortll unto 
 
 Me that is to be Kuler in Israel, Whose goings forth havfe been 
 from of old, from the days of eternity." [Mic. v. 2; Matt, 
 ii. 6.] 
 
 In tliis Psalm God is tlierefore memorialized of the "good 
 pleasure " wliich tlie Son of God " hath purposed hi Himself," 
 and of "the eternal purpose which He purposed in Christ 
 Jesus," that the Word should become Ucsli and dwell among 
 us, and that "the Lord of hosts shall reign in Mount Zion, 
 .and in .lerusalem, and before His ancients, gloriously." "Ho 
 has chosen for a rest," says St. Hilary, "those of whom the 
 Lord s.ays in the (iospel, ' No man can come to Me, except the 
 Father Which hath sent Me draw him.' He has chosen that 
 holy Zion, that heavenly Jerusalem, to wit, the harmonious 
 company of the faithful, and the souls h.illowcd by the sacra- 
 ments of the Church, to the end that in them, as in a reason- 
 able and intelligent habit,atioii, tlioroughly cleansed^ and 
 eternal tlirough the glory of the Kesurrectiou, the reasonable 
 and intelligent, and uiidefilcd, and eternal nature of His in- 
 efl'able Divinity m.ay rest." 
 
 Dwelling m His Church here, Christ thus reigns in His 
 chosen habitation, blessing her com and -wine with sacramcntid 
 increase, that they may satisfy her poor with the En ad of Life. 
 There does God make the horn of the Sun of David to flourish, 
 and there He has ordained a City set on an hill to be a laiitem 
 for His Christ. Hereafter all things will be put under His 
 feet, and His enemies shall be clothed with shame when they 
 see the crown of thorns blossoming into tlie cormia rnd'iata of 
 an Imperial gloiy, the sign of just judgement, and of everlast- 
 ing dominion.
 
 636 
 
 Cbe Psalms. 
 
 28th Day. [Ps. 133-135.] 
 
 THE CXXXIII. PSALM. 
 Ecce, quam bonum. 
 
 BEHOLD, liow good and joyful a thing it is : 
 brethren, to dwell together in unity. 
 
 2 It is liiie the precious ointment upon the 
 head, that ran down unto the beard : even unto 
 Aaron's beard, and went down to the skirts of 
 his clothing, 
 
 3 Like as the dew of Hermou : which fell 
 upon the hill of Sion. 
 
 4 For there the Loed promised His blessing : 
 and life for evermore. 
 
 THE CXXXrV. PSALM. 
 
 Ecce nunc. 
 
 all 
 
 BEHOLD now, praise the Lord : all ye ser- 
 vants of the Lord ; 
 
 2 Ye that by night stand in the house of the 
 Lord : even in the courts of the house of our God. 
 
 3 Lift up your hands in the sanctuary : and 
 praise the Lord. 
 
 i The Lord that made heaven and earth : give 
 thee blessing out of Sion. 
 
 THE CXXXV. PSALM. 
 Laudate Nomen. 
 
 O PRAISE the Lord, laud ye the Name of 
 the Lord : praise it, O ye servants of the 
 Lord ; 
 
 2 Ye that stand in the house of the Lord ; in 
 the courts of the house of our God. 
 
 3 O praise the Lord, for the Lord is gracious : 
 sing praises unto His Name, for it is lovely. 
 
 4 For why ? the Lord hath chosen Jacob unto 
 Himself : and Israel for His own possession. 
 
 5 For I know that the Lord is great ; and 
 that our Lord is above all gods. 
 
 6 Whatsoever the Lord pleased, that did He 
 in heaven, and in earth ; and in the sea, and in 
 all deep places. 
 
 7 He bringeth forth the clouds from the ends 
 of the world : and sendeth forth lightnings with 
 the rain, bringing the winds out of His treasures. 
 
 8 He smote the first-born of Egypt : both of 
 man and beast. 
 
 9 He hath sent tokens and wonders into the 
 midst of thee, O thou land of Egjrjit : upon 
 Pharaoh, and all his servants. 
 
 cxxxni 
 
 Nisi. David : Psalm 
 of Degrees, XIV. 
 
 Liturs. ». g. g. 
 Thursday Vespers. 
 
 cxxxrv. 
 
 Hist, Psalm of De- 
 uces, XV. 
 
 L.:,„s. S. g. 1g. 
 Compline, Maundy 
 Thursday, Prime. 
 
 CXXXV. 
 
 Hist. Author and 
 occasion unknown, 
 
 Ulurg. S. g. S. 
 Thursday Vespers. 
 
 PSALMUS cxxxn. 
 
 ECCE, quam bonum et quam jucundum : 
 habitare fratres in unum. 
 Sicut unguentum in capite : quod descendit in 
 barbam, barbam Aaron : 
 
 Quod descendit in oram vestimenti ejus : sicut 
 ros Hermon, qui descendit in montem Sion. 
 
 Quoniam illic mandavit DoMiNtrs benedic- 
 tionem : et vitam usque in sseculum. 
 
 PSALMUS CXXXIII. 
 
 ECCE, nunc, benedicite Dominum : omnes 
 servi Domini. 
 Qui statis in domo Domini : in atriis domus 
 Dei nostri. 
 
 In noctibus extollite manus vestras in sancta : 
 et benedicite Dominum. 
 
 Benedicat te Dominus ex Sion : Qui fecit 
 cojlum et terram. 
 
 PSALMUS cxxxrv. 
 
 riUDATE Nomen Domini : laudate, servi 
 ^ Dominum. 
 
 Qui statis in domo Domini : in atriis domus 
 Dei nostri. 
 
 Laudate Dominum, quia bonus Dominus : psal- 
 lite Nomini Ejus, quoniam suave. 
 
 Quoniam Jacob elegit Sibi Dominus : Israel in 
 possessionem Sibi. 
 
 Quia ego cognovi quod magnus est Dominus : 
 et Deus noster praj omnibus diis. 
 
 Omnia quscunque voluit Domixu.s, fecit in 
 coelo et in terra : in mari et in omnibus abyssis. 
 
 Educens nubes ab extremo terrae : fulgura in 
 pluviam fecit. 
 
 Qui producit ventos de thesauris Suis : Qui 
 percussit primogenita iEgypti, ab homine usque 
 ad pecus. 
 
 Et misit signa et prodigia in medio tui, 
 .^gypte : in Pharaonem et in omnes servos ejus. 
 
 PSALM CXXXIII. 
 
 This is a song of the Church respecting the Indwelling of 
 the Holy Gh8st in the mystical Body of Christ. It is this by 
 which the Unity of the Church is originated and maintained 
 through the union of the members with the Head, the engi-aft- 
 ing and grow th of the branches in the Vine. Poured out first 
 upon Christ our High Priest, to "S\"hom "God giveth not the 
 Spirit by measure," it flowed down from Him to the Apostles, 
 from the Apostles to the elect of God's ancient Israel, and 
 thence to the Gentiles. Thus the superabundance of the 
 heavenly Gift was bestowed upon the Body of Christ as the 
 anointing oil poured forth upon the head of Aaron, so that its 
 unction extended to the very skirts of his clothing : as the 
 fertilizing dew which God sends forth to water the earth, and 
 to cause it to bring forth much fruit to perfection. By such 
 an indwelling of the Holy Ghost was the prayer of our Lord 
 fulfilled, "That they all may be one ; as Thoii, Father, art in 
 Me, and I in Thee, that they also may be one in Us. " ' ' And 
 after these things I heard a great voice of much people in 
 Heaven." [Rev. xix. 1.] 
 
 PSALM CXXXIV. 
 
 The Evensong of tlie Church day by day has always been 
 associated with thoughts of the night which is at hand in the 
 unseen world. So this ancient Compline Psalm looks to the 
 condition of those members of Christ's Body who are in the 
 state of the departed, in the darkness of night so far as our 
 external \ision is concerned, but who, in the Light of Christ's Pre- 
 sence, are yet united with the Church on earth in the one work 
 of praising the Lord : the one work of those who " are before the 
 Throne of God, and serve Him day and night in His Temple." 
 
 The Church Militant, therefore, calls to the Church in the 
 intermediate state to continue the work of God's praise ; and 
 offers up her supplication for the departed, that the Lord Who 
 made Heaven and earth, being their Lord still, will grant to 
 them the blessed benefits of Christ's Passion fron> out of the 
 inexhaustible stores of His Sion. "The Lord grant unto him 
 that he may find mercy of the Lord in that Day." 
 
 PSALM CXXXV. 
 The antiphonal structure of each verse of this Psalm marks
 
 28th Day. [Ps. 136.] 
 
 Cfte Ipsalms. 
 
 637 
 
 10 He smote divers nations : and slew mighty 
 kings ; 
 
 11 Sehon king of the Amorites, and Og the 
 king of Basan : and all the kingdoms of Canaan ; 
 
 12 And gave their land to be an heritage ; 
 even an heritage unto Israel His people. 
 
 13 Thy Name, O Lord, endureth for ever : so 
 doth Thy memorial, O Lord, from one generation 
 to another. 
 
 14 For the Lord will avenge His people ; and 
 be gracious unto His servants. 
 
 15 "As for the images of the heathen, they are 
 but sUver and gold : the work of men's hands. 
 
 16 *They have mouths, and speak not : eyes 
 have they, but they see not. 
 
 17 'They have ears, and yet they hear not : 
 neither is there any breath in their mouths. 
 
 18 ''They that make them are like unto them ; 
 and so are all they that put their trust in them. 
 
 19 'Praise the Lord, ye house of Israel ; 
 praise the Lord, ye house of Aaron. 
 
 20 -^Praise the Lord, ye house of Levi : ye 
 that fear the Lord, praise the Lord. 
 
 21 Praised be the Lord out of Sion : Wlio 
 dwelleth at .Jerusalem. 
 
 Day 28. EVENING PRAYER. 
 
 THE CXXXVI. PSALM. 
 
 Confitemini. 
 
 Gmi thanks unto the Lord, for He is 
 gracious : and His mercy endureth for 
 
 for 
 
 o 
 
 2 give thanks unto the God of all gods 
 His mercy endureth for ever. 
 
 3 O thank the Lord of all lords : for His 
 mercy endureth i'or ever. 
 
 4 Who only doeth great wonders : for His 
 mercy endureth for ever. 
 
 5 Who by His e.xcellent wisdom made the 
 heavens ; for His mercy endureth for ever. 
 
 G Who laid out the earth above the waters : 
 for His mercy endureth for ever. 
 
 7 Who hath made great lights : for His mercy 
 endureth for ever; 
 
 8 The sun to rule the day : for His mercy 
 endureth for ever ; 
 
 9 The moon and the stars to govern the night ; 
 for His mercy endureth for ever. 
 
 a Ps. 115. 4. 
 b Ps. us. 5. 
 c Ps. lis. 6. 
 rfPs. 115. 8. 
 e Ps. lis. 9. 10. 
 /■Ps, IIS. .1. 
 
 CXXXVI. 
 
 Hue. Author and 
 occasion unknown. 
 
 L,l„y,: i. g. a. 
 Sunday Lauds, 
 Sept, to Haster. 
 Thursday Vespers. 
 
 Qui percussit gentes multas : et occidit reges 
 fortes. 
 
 Sehon regern Amorrhoeorum, et Og regem 
 Basan : et omnia regna Chanaan. 
 
 Et dedit terram eorum haereditatem : h;eredi- 
 tatem Israel populo Suo. 
 
 DoMiNE, Nomen Tuum in sternum : Domine, 
 memoriale Tuum in generationem et generationem. 
 
 Quia judicabit Dominus populum Suum : et 
 in servis Suis deprecabitur. 
 
 Simulachra gentium argentum et aurum : opera 
 manuum hominum. 
 
 Os habent, et non loquentur ; oculos habent, et 
 non videbunt. 
 
 Aures habent, et non audient : neque enim est 
 spiritus in ore ipsorum. 
 
 Similes illis fiant qui faciuut ea : et omnes qui 
 confidunt in els. 
 
 Domus Israel, benedicite Dominum : domus 
 Aaron, benedicite Dominum. 
 
 Domus Levi, benedicite Dominum : qui tinietis 
 Dominum, benedicite Dominum. 
 
 Benedictus DoMiNUS ex Sion ; Qui habitat in 
 Hierusalem. 
 
 PSALMUS CXXXV. 
 
 CONFITEMINI Domino, quoniam bonus : 
 quoniam in Eetertmm misericordia Ejus, 
 
 Confitemini Deo deorum : quoniam in sternum 
 misericordia Ejus. 
 
 Confitemini Doming dominorum ; quoniam in 
 aeternum misericordia Ejus. 
 
 Qui facit mirabilia magna solus : quoniam in 
 aeternum misericordia Ejus. 
 
 Qui fecit ca-los in inteUectu : quoniam in 
 ajternum misericordia Ejus. 
 
 Qui firmavit terram super aquas : quoniam in 
 asternum misericordia Ejus. 
 
 Qui fecit luminaria magna : quoniam in .-eter- 
 num misericordia Ejus. , 
 
 Solem in potestatem diei : quoniam in ;eternmn 
 misericordia Ejus. 
 
 Lunam et stellas in potestatem noctis : quoniam 
 in ajternum misericordia Ejus. 
 
 it especially with the characteristic which belongs to many 
 others, that indicated by the heavenly woi'ship seen and heard 
 by Is.aiah : "And one cried unto another, and said." Kach 
 verse contains what we are accustomed to call a Versicle ami 
 Response, priests and people "teaching and admonishing one 
 another in psalms and hynms and spiritual songs. " This is 
 most conspicuous in the tirst and last three verses, but the 
 others also are evidently intended to be " cast," as it has been 
 said, "from one to the other ;" and in carrying out this pur- 
 pose the Psalmist has been following a Divine pattern, shewn 
 to him in the mount of God. 
 
 In tliis Psalm the Church again praises God for His continu- 
 ous mercy and goodness towards her in the days of His ancient 
 as in those of His new Israel : and the greatness of this mercy 
 is set forth by sucli references to the majesty and power of 
 God as declare throughout that "the Lord thy God giveth 
 thee not this good land to possess it for thy righteousness," 
 but for His holy Name's sake, that "great Name " which He 
 "will sanctify." [Dent. ix. 6; Ezek. xx.wi. 22.] And as it 
 was a perpetual subject of rejoicing among God's ancient 
 people that He had thus chosen them from among .all nations 
 
 as a people among whom He might dwell and manifest fortli 
 His glory, so the Presence of Christ in His Church is still the 
 chief subject of praise. " Whatsoever tlie Lord pleased, that 
 did He in Heaven and in earth, and in the sea, and in all 
 deep places ;" but He condescended to come down and take 
 Human Nature upon Him, and considering not His own 
 almighty and irresistible Will alone, took pity also upon a 
 fallen world. " Behold, the heaven aiul heaven of heavens 
 cannot contain Thee ; how much less this house that I have 
 buildcd ! Yet have Thou respect unto the prayer of Thy 
 serv.ant, and to his supplication, O Lord my God." 
 
 PSALM CXXXVI. 
 
 God is here praised as the Creator, Preserver, and Giver of 
 life, and we are tauglit by the third and the last verses to 
 oti'er up the Psalm as a tribute of praise to Him " by A\'hom 
 all things were made," and by Whom tlie Liglit and Life of 
 grace came into the world ; to Him Wliom the Church in 
 Heaven praises as " King of kings, and Lord of lords." 
 
 Thus interpreted, tlie Psalm divides itself (after the Intro- 
 ductory verses) into three sections. In the iiret section [vv.
 
 638 
 
 Cbe Ipsalms. 
 
 28th Day. [Ps. 137.] 
 
 10 "Who smote Egypt with their first-bom : 
 for His mercy endureth for ever ; 
 
 1 1 'And brought out Israel from among them : 
 for His mercy eudureth for ever ; 
 
 12 "With a mighty hand, and stretched out 
 arm : for His mercy endureth for ever. 
 
 13 ''Who divided the Red sea in two parts : 
 for His mercy endureth for ever ; 
 
 14 'And made Israel to go through the midst 
 of it : for His mercy endureth for ever. 
 
 15 ^But as for Pharaoh and his host, He over- 
 threw them in the Red sea : for His mercy en- 
 dureth for ever. 
 
 16 Who led His people through the wilderness : 
 for His mercy endureth for ever. 
 
 17 Who smote great kings : for His mercy en- 
 dureth for ever ; 
 
 18 Yea, and slew mighty kings : for His 
 mercy endureth for ever ; 
 
 19 ■''Sehoii king of the Amorites : for His 
 mercy endureth for ever ; 
 
 20 ''And Og the king of Basan : for His mercy 
 endureth for ever ; 
 
 21 And gave away their land for an heritage : 
 for His mercy endureth for ever ; 
 
 22 Even for an heritage unto Israel His ser- 
 vant : for His mercy endureth for ever. 
 
 23 Who remembered us wheu we were in 
 trouble : for His mercy endureth for ever. 
 
 24 And hath delivered us from our enemies : 
 for His mercy endureth for ever. 
 
 25 Who giveth food to all flesh : for His 
 mercy endureth for ever. 
 
 26 O give thanks unto the God of heaven : 
 for His mercy endureth for ever. 
 
 27 O give thanks unto the Lord of lords : for 
 His mercy endureth for ever. 
 
 THE CXXXVII. PSALM. 
 Super flumma. 
 
 BY the waters of Babylon we sat down and 
 wept : when we remembered thee, Siou. 
 
 2 As for our harps, we hanged them up : upon 
 the trees that are therein. 
 
 3 For they that led us away cajitive, required 
 of us then a song, and melody, in our heaviness : 
 Sing us one of the songs of Sion. 
 
 u Exod. la. 39. 
 ft Exod. 12. 37. 
 f Exod. 6. 6. 
 d Exod. 14. 21. 
 e Exod. 14. 22, 29, 
 /"Exod. 14. 27. 
 
 ^ Deut 3. 6. 
 A Deut. 3. 11. 
 
 CXXXVII. 
 
 Hist. Jeremiali ; 
 
 durinj. tlie C.lp- 
 
 tivity. 
 L,l„ri:. =.. S- JJ. 
 
 Thursday Vespers. 
 
 Qui percussit .^gyptum cum primogenitis 
 eorum : cjuoniam in aeternum misericordia Ejus. 
 
 Qui eduxit Israel de medio eorum : quoniam 
 in ajternum misericordia Ejus. 
 
 In manu potenti et brachio excelso : quoniam 
 in ajternum misericordia Ejus. 
 
 Qui divisit mare Rubrum in divisiones : quo- 
 niam in ieternum misericordia Ejus. 
 
 Et eduxit Israel per medium ejus : quoniam 
 in seternum misericordia Ejus. 
 
 Et excussit Pharaonem et virtutem ejus in 
 mari Rubro ; quoniam in a?ternum misericordia 
 Ejas. _ 
 
 Qui traduxit populum Suum per desertum : 
 quoniam in wteruum misericordia Eju.s. 
 
 Qui percussit reges magnos : quoniam in aeter- 
 num misericordia Ejus. 
 
 Et occidit reges fortes : quoniam in aeternum 
 misericordia Ejus. ' 
 
 Sehon regem Amorrhfeorum : quoniam in 
 £etemum misericordia Ejus. 
 
 Et Og regem Basan : quoniam in seternum 
 misericordia Ejus. 
 
 Et dedit terram eorum hsereditatem : quoniam 
 in aeternum misericordia Ejus. 
 
 HiEreditatem Israel servo Suo : quoniam in 
 ieternum misericordia Ejus. 
 
 Qui in humilitate nostra memor fuit nostri : 
 quoniam in ajternum misericordia Ejus. 
 
 Et redemit nos ab inimicis nostris : quoniam 
 in seternum misericordia Eju.s. 
 
 Qui dat escam omni carni : quoniam in aeter- 
 num misericordia Ejus. 
 
 Confitemini Deo cceli : quoniam in asternum 
 misericordia Ejus. 
 
 Confitemini Domino dominorum : quoniam in 
 ffiternum misericordia Ejus. 
 
 PSALMUS CXXXVI. 
 
 SUPER flumina Babylonis, illic sedimus et 
 flevimus : dum recordaremur tui, Sion. 
 In saUcibus in medio ejus : suspendimus organa 
 nostra. 
 
 Quia illic interrogaverunt nos : qui captivos 
 dnxerunt nos, verba cantionum : 
 
 Et qui abduxerunt nos : Hymnum cantate 
 nobis de canticis Sion. 
 
 4-9] the marvels of Creation are set forth as tokens of the 
 mercy of the Lord : a mercy whose objects may extend far 
 beyond the boundaries of our o^^^l world, but of which our own 
 experience gives us abundant reason to sing tliat it endureth 
 for ever. But the great wonders of the natural world are 
 types and sj'mbols of those in the spiritual world. The heavens 
 are the glorified Church : the earth is the Church in its mili- 
 tant condition. And because the Militant Church is tliat 
 wherein souls are made fit for the Church glorified, therefore 
 it is laid out above (or founded on) the waters of grace, where- 
 in all souls are new bom, and respecting which the invitation 
 is ever going forth, " Ho ! every one that thirsteth, come ye 
 to the waters. " " If any man is athirst, let him come unto 
 Me, and drink." The "gi-eat lights" are the Sun of Right- 
 eousness, ' ' Light of Light, " and the ' ' lesser light, " the Church, 
 which derives all her light from Him, that she may shed it 
 abroad on men during the " night " of His absence from their 
 sight: the stars are they of whom the prophet said, "They 
 that turn many to righteousness" shall shine "as the stars 
 for ever and ever," and of whom our Lord said, "Ye are the 
 light of the world." 
 
 In the second section [vv. 10-22] the mercy of the Lord is 
 
 magnified for delivering human nature from the power of the 
 Evil One, and the Church from the opposition of Antichrist : 
 the progress of His people being symbolized by the triumphant 
 march of Israel in the face of all her enemies ; and the foes of 
 Clirist and His Church, — Satan and all his Antichristian 
 agents, — by Pharaoh, the great and mighty kings, Sehon and 
 Og. "Thus is signified how the " Prince of this world " is to 
 be deprived of that dominion over which he has exercised his 
 power since the Fall, and how the heritage is to be given to 
 Israel God's servant, the Lord Jesus, and to His mystical Body. 
 
 The third section consists of verses 23, 24, and 25, and is 
 characterized by the latter verse especially. In which is sig- 
 nified the mercy of the Second Person of the Blessed Trinity 
 in giving Himself to be the " Living Bread," given for " the 
 life of the world." 
 
 Thus recounting the mercies of her Saviour, the Church 
 returns to her first strain of praise, "0 give thanks unto the 
 Lord of lords, for His mercy endureth for ever. " 
 
 PSALM CXXXVU. 
 
 The pathos of this sorrowful strain looks beyond the exile
 
 28th Day. [Ps. 138.] 
 
 Cf)c Ipsalmtf. 
 
 639 
 
 4 How shall we sing the Lord's song ; in a 
 strange land ? 
 
 .5 If I forget thee, O Jerusalem : let my right 
 Laud forget her cunning. 
 
 6 If I do not remember thee, let my tongue 
 cleave to the roof of my mouth : yea, if I prefer 
 not Jerusalem in my mirth. 
 
 7 Kemember the children of Edom, O Lord, 
 in the day of Jerusalem : how they said, Down 
 with it, down with it even to the ground. 
 
 8 O daughter of Babylon, wasted with misery : 
 yea, happy shall he be that rewardeth thee, as 
 thou hast served us. 
 
 9 Blessed shall he be, that taketh thy children ; 
 and throweth them against the stones. 
 
 THE CXXXVin. PSALM. 
 
 Coufitebor Tibi. 
 
 I WILL give thanks unto Thee, O Lord, with 
 my whole heart : even before the gods will 
 I sing praise unto Thee. 
 
 2 I wiU worship toward Thy holy temple, and 
 praise Thy Name, because of Thy lovingkind- 
 ness and truth : for Thou hast magnified Thy 
 Name and Thy Word above all things. 
 
 3 When I called upon Thee, Thou heardest me ; 
 and enduedst my soul with much strength. 
 
 4 AU the kings of the earth shall praise Thee, 
 O Lord : for they have heard the words of Thy 
 mouth. 
 
 5 Yea, they shall sing in the ways of the 
 Lord : that great is the glory of the Lord. 
 
 6 For though the Lord be high, yet hath He 
 respect unto the lowly : as for the proud, He 
 beholdeth them afar off. 
 
 7 Though I walk in the midst of trouble, yet 
 shalt Thou refresh me : Thou shalt stretch forth 
 Thy hand upon the furiousness of mine enemies, 
 and Thy right hand shall save me. 
 
 8 The Lord shall make good His lovingkind- 
 ness toward me : yea, Thy mercy, O Lord, en- 
 dureth for ever ; despise not then the works of 
 Thine own hands. 
 
 cxxxvni. 
 
 Hist. David. Oc. 
 cabioii unknown. 
 
 LUny-S. S, ©. ?). 
 Friday, St.\lich.iel, 
 Vespers. Vigils of 
 the departed. Name 
 of Jesus, ist Ves- 
 pers. 
 
 Quomodo cantabimus canticum Domini : in 
 terra aliena ? 
 
 Si oblitus fuero tui, Hierusalem : oblivioni 
 detur dextera mea. 
 
 Adheereat lingua mea faucibus meis : si non 
 meminero tui : 
 
 Si non proposuero Hierusalem : in principio 
 lajtitiai meee. 
 
 Memor esto, Domine, filiorum Edom : in die 
 Hierusalem ; 
 
 Qui dicunt, Exinanite, exinanite : usque ad 
 fundamentum in ea. 
 
 Filia Babylonis misera : beatus, qui retribuet 
 tibi retributionem tuam, quam retribuisti nobis. 
 
 Beatus qui tenebit : et allidet parvulos tuos ad 
 petram. 
 
 PSALMUS CXXXVII. 
 
 CONFITEBOR Tibi, Dqmine, in toto corde 
 meo : quoniam audisti verba oris mei. 
 
 In conspectu angelorum psallam Tibi : adorabo 
 ad templum sanctum Tuum, et coufitebor Nomini 
 Tuo. 
 
 Super misericordia Tua et veritate Tua : quo- 
 niam magnificasti super omne Nomen sanctum 
 Tuum. 
 
 In quacunque die invocavero Te, exaudi me : 
 multiplicabis in anima mea virtutem. 
 
 Confiteantur Tibi, Domine, omnes reges terrte : 
 quia audierunt omnia verba oris Tui. 
 
 Et cantent in viis Domini : quoniam magna 
 est gloria Domini. 
 
 Quoniam escelsus Dominus, et humilia res- 
 picit : et alta a longe cognoscit. 
 
 Si ambulavero in medio tribulationis, vivifica- 
 bis me : et super iram inimicorum meorum exten- 
 disti manum Tuam, et salvum mo fecit dextera 
 Tua. 
 
 Dominus retribuet pro me ; Domine, miseri- 
 cordia Tua in sieculum : opera mauuum Tuarum 
 ne despicias. 
 
 and captivity of the Jews, and sets before God the longing of 
 His Church for that Paradise out of which she was driven by 
 the Fall, but to which she hopes to return after the destruc- 
 tion of the mystical Babylon [Rev. xviii — xxii.] — that great 
 world of confusion which has broken up the order and harmony 
 of the Creator's good work. 
 
 In the iSion of God's Presence the four-and-twenty elders 
 arc represented as " having every one of them harps," the New 
 Song is " the voice of harpers harping with their harps," the 
 martyrs " stand on the sea of glass having the harps of God," 
 and when Babylon is fallen "the voice of haqiers" is heard 
 in her no more. Thus is symbolized the restoration to the 
 redeemed of the joys from which the Church has been exiled 
 while it dwelt in the "strange land" of a world which was 
 held captive in the bondage of Satan. And while in that 
 land, she is ever looking forward to the bliss of a restored 
 Paradise : a .Jerusalem " new " indeed, yet sitch as that happy 
 place in which mankind could at first sing the Lord's song to 
 the praise of their Creator in His V'isible Presence, the Object 
 of their worship speaking to them, and "walking in the 
 garden." 
 
 " Love not the world, neither the things that are in the 
 world," is thus the tone of this Psalm. The mystical Baby- 
 lon is ever at enmity against God, and the prayer of His Church 
 is ever that all may be destroyed which is not for His glory. 
 
 Since then, " in her was found the blood of prophets and of 
 saints, and of all that were slain upon the earth : " therefore 
 the voice comes even from Heaven, " Kewartl her even as she 
 rewarded you, and double unto her double according to her 
 works." 
 
 PSALM CXXXVIII. 
 
 This Psalm may Iiave been written by David when he was 
 living as an exile in an idolatrous kingdom, and when he would 
 be the more fervently calling upon (!od, because walking iji the 
 midst of trouble. It may have been upon the lips of the three 
 young confessors as they walked in the midst of the furnace of 
 Nebuchadnezzar : or of the aged Daniel as he knelt three times 
 a day before his God as aforetime, with his face toward .Jeru- 
 salem, notwithstanding the cruel devices of his enemies to put 
 him to death : or it m.ay have been the song of those who sang 
 praises at midnight in the prison, when they were brought 
 before rulers and kings for Clirist's sake. Jkit more than all 
 it is the Voice of Christ speaking for Himself and for His 
 mystical Body, praising .and th.anking (iod Ik cause He has 
 magnified His Name and His Incarii.ate Wiihd above .all tilings, 
 oven through tlie troulile and alUiction of the Cross, For 
 when He called upon His Puthcr, Jlis Voice w,aa heard, and 
 His Soul was endued with strength to subdue all the kings of 
 the eajth to Hia allegiance, so that they should "sing in the
 
 640 
 
 Cfje IPsalmiEf. 
 
 29th Day. [Ps. 139.] 
 
 Day 29. MORNING Praykr. 
 THE CXXXIX. PSALM. 
 Domine, probasti. 
 
 OLORD, Thou bast searched me out, and 
 known me : Thou knowest my down-sit- 
 ting, and mine up-rising; Thou understandest 
 my thoughts long before. 
 
 2 Thou art about my path, and about my bed : 
 and spiest out all my ways. 
 
 3 For lo, there is not a word in my tongue ; 
 but Thou, O Lord, knowest it altogether. 
 
 4 Thou hast fashioned me behind and before : 
 and laid Thine hand upon me. 
 
 5 Such knowledge is too wonderful and excel- 
 lent for me : I cannot attain unto it. 
 
 6 Whither shall I go then from Thy Spirit : 
 or whither shall I go then from Thy presence 1 
 
 7 If I climb up into heaven, Thou art there ; 
 if I go down to hell, Thou art there also. 
 
 8 If I take the mngs of the morning : and 
 remain in the uttermost parts of the sea ; 
 
 9 Even there also shall Thy hand lead me : and 
 Thy right hand shall hold me. 
 
 10 If I say, Peradventure the darkness shall 
 cover me : then shall my night be turned to day. 
 
 11 Yea, the darkness is no darkness with 
 Thee, but the night is as clear as the day : the 
 darkness and light to Thee are both alike. 
 
 1 2 For my reins are Thine : Thou hast covered 
 me in my mother's womb. 
 
 13 1 will give thanks unto Thee, for I am 
 fearfully and wonderfully made ; marvellous are 
 Thy works, and that my soul knoweth right well. 
 
 14 My bones are not hid from Thee : though 
 I be made secretly, and fashioned beneath in the 
 earth. 
 
 15 Thine eyes did see my substance, yet being 
 imperfect : and in Thy book were all my mem- 
 bers written ; 
 
 16 Which day by day were fashioned : when 
 as yet there was none of them. 
 
 17 How dear are Thy counsels unto me, O 
 God : O how great is the sum of them ! 
 
 18 If I tell them, they are more in number 
 than the sand : when I wake up, I am present 
 with Thee. 
 
 CXXXIX. 
 
 Hisf. David. Oc. 
 casion unknown. 
 
 Lilny^. S;. 6. ??. 
 Friday, Apostles 
 and Evangelists, 
 Vespers. Com- 
 mendation of Souls. 
 
 psALMus cxxxvm. 
 
 DOMINE, probasti me, et cognovisti me : Tu 
 cognovisti sessionem meam et resurrec- 
 tionera meam. 
 
 InteUexisti cogitationes meas de longe : semi- 
 tam meam et funiculum meum investigasti. 
 
 Et omnes vias meas prievidisti : quia non est 
 sermo in lingua mea. 
 
 Ecce, Domine, Tu cognovisti omnia, novissima 
 et antiqua : Tu formasti me, et posuisti super me 
 manum Tuani. 
 
 Jklirabilis facta est scientia Tua ex me : confor- 
 tata est, et non potero ad earn. 
 
 Quo ibo a Spiritu Tuo ! et quo a facie Tua 
 fugiam ? 
 
 Si ascendero in ccelum, Tu iUic es : si descen- 
 dero in infernum, ades. 
 
 Si sumpsero pennas meas diluculo : et habita- 
 vero in extremis maris ; 
 
 Etenim illuc manus Tua deducet me : et 
 tenebit me dextera Tua. 
 
 Et dixi, Forsitan tenebrc'e conculcabunt me : et 
 nox illuminatio mea in deliciis meis. 
 
 Quia tenebraj non obscurabuntur a Te, et nox 
 sicut dies illuminabitur : sicut tenebr* ejus, ita 
 et lumen ejus. 
 
 Quia Tu possedisti renes meos ; suscepisti me 
 de utero matris mese. 
 
 Confitebor Tibi, quia terribiliter magnificatus 
 es : mirabilia opera Tua, et anima mea cognoscet 
 nimis. 
 
 Non est occultatum os meum a Te, quod fecisti 
 in occulto : et substantia mea in inferioribus 
 terrse. 
 
 Imperfectum meum viderunt oculi Tui, et in 
 libro Tuo omnes scribentur ; dies formabuntur, et 
 nemo in eis. 
 
 Mihi autem nimis honorificati sunt amici Tui, 
 Deus : nimis confortatus est principatus eorum. 
 
 Dinumerabo eos, et super arenam multiplica- 
 buntur : exsurrexi, et adhuc sum Tecum. 
 
 ways of the Lord," acknowledging that the kingdoms of this 
 world are become the kingdoms of the Lord and of His Christ. 
 And though the Church walk in the midst of trouble, as 
 Chri.st did, she is the work of the Saviour's "own hands," 
 Whose mercy endureth for ever, and Who will not despise or 
 forsake that which He has new created. 
 
 PSALM CXXXIX. 
 
 The ancient Introit of the Church of England for Low 
 Sunday applied a portion of this Psalm to our Lord's Resurrec- 
 tion : " When I wake up, I am present with Thee. Alleluia. 
 Thou hast laid Thine hand upon Me. Alleluia. Such know- 
 ledge is too wonderful for Me. Alleluia. Lord, Thou hast 
 searched Me out and known Me : Thou knowest My down- 
 sitting and Mine up-rising." This beautiful use of the first 
 and fifth verses indicates to us the primary spiritual interpre- 
 tation of the Psalm as relating to the Incarnation of our Blessed 
 Lord, and to the formation of His mystical Body, the Cluirch. 
 "Conceived by the Holy Ghost, born of the Virgin Mary," 
 the Human Nature of the Holy Jesus attained the climax of 
 that mystery attending the origin and growth of all our kind, 
 and of none could it be so fullv said, "Thou hast fashioned 
 Me behind and before : and laid Thine hand upon Me." It is 
 
 therefore, as if the Human Nature was speaking to the Divine 
 Nature : " Thou hast fashioned Me by the overshadowing 
 with which Thou hast covered Me in My Mother's womb ; 
 Thou hast united Me inseparably with the overshadowing 
 Spirit ; Thou hast taken Me into Thee, so that I cannot be 
 separated from Thee, whether I ascend to Heaven or descend 
 to Hell, whether I go forth to the rising of the morning sun, 
 or to the darkness left by his departure in the west ; therefore 
 I will offer up Myself as a never-ceasing Eucharist to Thee, 
 declaring the marvellousness of Thy works in creating a New 
 Man, after God, in righteousness and true holiness." The 
 prophet Isaiah gave to the Church, therefore, a perpetual 
 Antiphon to this Psalm when he said, " Behold, a virgin shall 
 conceive, and bear a Son, and shall call His Name Imraanuel. " 
 [Isa. vii. 14.] "God with us." [Matt. i. 23 ] 
 
 " But the actual fleshly Body of Christ was itself the type 
 of His mystical Body, the Church, and is as such continually 
 represented in Scripture. His bodUy agonies on the Cross 
 were a warning of the afflictions to which the Church should 
 be continually exposed, always delivered unto death for Jesus' 
 sake : His unbroken bones betokened the undiminished 
 strength which throughout her afflictions the Church should 
 retain ; the blood and w.ater which flowed from His pierced 
 side exhibited to view what subsequent generations cherished
 
 29th Day. [Ps. 140.] 
 
 Cf)c Ipsalms. 
 
 641 
 
 19 Wilt Thou not slay the wicked, O God : 
 depart from me, ye blood-thirsty men. 
 
 20 For they speak unrighteously against Thee : 
 and Thine enemies take Thy Name in vain. 
 
 21 Do not I hate them, O Lord, that hate 
 Thee : and am not I grieved with those that rise 
 up against Thee 1 
 
 22 Yea, I hate them right sore : even as 
 though they were mine enemies. 
 
 23 Try me, God, and seek the ground of 
 my heart : prove me, and examine my thoughts. 
 
 24 Look well if there be any way of wicked- 
 ness in me ; and lead me in the way everlasting. 
 
 THE CXL. PSALM. 
 
 Eripe me, Domuie. 
 
 DELIVEK me, O Lord, from the evil man : 
 and preserve me from the wicked man. 
 
 2 "Who imagine mischief in their hearts : and 
 stir up strife all the day long. 
 
 3 They have sharpened their tongues like a 
 serpent : adder's poison is under their lips. 
 
 4 Keep me, O Lord, from the hands of the 
 ungodly : preserve me from the wicked men, who 
 are purposed to overthrow my goings. 
 
 5 The proud have laid a snare for me, and 
 spread a net abroad with cords : yea, and set 
 traps in my way. 
 
 6 I said unto the Lord, Thou art my God : 
 hear the voice of my prayers, O Lord. 
 
 7 O Lord God, Thou strength of my health : 
 Thou hast covered my head in the day of battle. 
 
 8 Let not the ungodly have his desire, O 
 Lord : let not his mischievous imagination 
 prosper, lest they be too proud. 
 
 9 Let the mischief of their o\\'n lips fall upon 
 the head of them : that compass me about. 
 
 10 Let hot burning coals fall upon them : let 
 them be cast into the fire, and into the pit, that 
 they never rise up again. 
 
 1 1 A man full of words shall not prosper upon 
 the earth : evil shall hunt the wicked person to 
 overthrow him. 
 
 1 2 Sure I am that the Lord will avenge the 
 poor : and maintain the cause of the helpless. 
 
 13 The righteous also shall give thanks unto 
 Thy Name ; and the just shall continue in Thy 
 sicrht. 
 
 CXL. 
 
 Nt'st. David : while 
 persecuted by Saul. 
 
 Lioirs: ». §. ?g. 
 Friday, Maundy 
 Ttiursday, Good 
 Friday, Vespers. 
 
 Si occideris, Deus, peccatores : viri sanguinum 
 declinate a me. 
 
 Quia dicitis in cogitatione : Accipient in vaui- 
 tate civitates suas. 
 
 Nonne qui oderunt Te, Domine, oderam : et 
 super inimicos Tuos tabescebam 1 
 
 Perfecto odio oderam illos : inimici facti sunt 
 mihi. 
 
 Proba me, Deus, et scito cor meum : interroga 
 me, et cognosce semitas meas. 
 
 Et vide, si via iniquitatis in me est : et deduo 
 me in via seterna. 
 
 PSALMUS CXXXIX. 
 
 ERIPE me, Domine, ab homine malo : a viro 
 iniquo eripe me. 
 
 Qui cogitaverunt iniquitates in corde : tota die 
 constituebant praelia. 
 
 Acuerunt linguas suas sieut serpentis : vene- 
 num aspidum sub labiis eorum. 
 
 Custodi me, Domine, de manu peccatoris ; et 
 ab hominibus iniquis eripe me. 
 
 Qui cogitaverunt supplantare gressus meos : 
 absconderunt superbi laqueum mihi. 
 
 Et funes extenderunt in laqueum : juxta iter 
 scandalum posuerunt mihi. 
 
 Dixi Domino, Deus mens es Tu : exaudi, Do- 
 mine, vocem deprecationis mese. 
 
 Domine, Domine, virtus salutis mese : obum- 
 brasti super caput meum in die belli. 
 
 Ne tradas me, Domine, a desiderio meo pec- 
 catori : cogitaverunt contra me ; ne derelinquas 
 me, ne forte exaltentur. 
 
 Caput circuitus eorum : labor labiorum ipso- 
 rum operiet eos. 
 
 Cadent super eos carbones, in ignem dejicies 
 eos : in miseriis non subsistent. 
 
 Vir linguosus non dirigetur in terra 
 injustum mala capient in interitu. 
 
 virum 
 
 Cognovi quia faciei Dominus judicium inopis ; 
 et vindictam pauperum. 
 
 Veruntamen justi confitebuntur Nomini Tuo 
 et habitabunt recti cum vultu Tuo. 
 
 in the two Christian sacraments. It would be impossible, 
 therefore, wiHi due regard to the analogy of other Scripture- 
 teaching, to read in the Psalm before ns a pro])liccy of the 
 Incarnation of Christ, and yet not to behold in it also a picture 
 of that more spiritual Body of His, in wliich, and in the 
 different members of \\-hich. His glory was to be displayed 
 forth to the world from tlie period of His first to that of His 
 
 second coming In secret, in tlie darkness of His owii 
 
 grave, that Church was fearfully and wonderfully made ; the 
 Corn had to fall into the ground and die ere its much fruit 
 could be brought forth. Then, after His Resurrection from 
 the de.ad, .and Ascension to His Father in Heaven — 'I have 
 awaked, and am again with Tliee,'— did His new life on earth 
 in the person of the company of His redeemed people begin. 
 It was tlien, when in His own Person Ho had left tlie world 
 and gone to the Father, that He openly contemplates both 
 tlie preciousness and the number of the friends of Cuil, tlie 
 members of His Body. Tlieir preciousness was shewn by the 
 fulness of measure in which He poured forth His gifts upon 
 them ; their number was the Divine fulfilment of the promise 
 originally made to Abraham, ' I will make thy seed na the 
 
 dust of the earth : so that if a man can number the dust of 
 the earth, tlien shall tliy seed also be numbered.'"' 
 
 Tlie last six verses of this Psalm illustrate what has been 
 said respecting tlie Imprecations in a, note on the 69th 
 Psalm,- showing that the hatred of the Church towards reck- 
 lessly impenitent sinners is a hatred of them as the enemies 
 of her Lord ; a hatred, in fact, of their reckless sin, mingled 
 with grief for them in respect to the consequences which such 
 impenitence will bring upon their bodies and souls. 
 
 PSALM CXL. 
 
 This is also one of those Psalms of which the GOtli is n 
 type, wherein the full wickedness of opposition to Christ 
 and His Church is set forth liy the strength of the language 
 which is used in its condcnniation. "The evil man," and 
 " the wicked m.an," who " liavc sh.arpened tlicir tongues like 
 a serpent," the " ungodly," and the " proud," are all repre- 
 sentative terms, signifying, in their most extreme sense, that 
 
 I TiiRUPP on the Psalms, ii. 20". 
 
 s Page 668.
 
 642 
 
 Cl)c Jpsalms. 
 
 29th Day. [Ps. 141, 142. J 
 
 THE CXLI. PSALM. 
 Domine, clamavi. 
 
 LOKD, I call upon Thee, haste Thee unto me : 
 and consider my voice, when I cry unto 
 Thee. 
 
 2 Let my prayer be set forth in Thy sight as 
 the incense : and let the lifting up of my hands 
 be an evening sacrifice. 
 
 3 Set a watch, Lord, before my mouth : 
 and keep the door of ray lips. 
 
 4 O let not mine heart be inclined to any evil 
 thing : let me not be occupied in ungodly works, 
 with the men that work wickedness, lest I eat of 
 such things as please them. 
 
 5 Let the righteous rather smite me friendly : 
 and reprove me. 
 
 6 But let not their precious balms break my 
 head : yea, I will pray yet against their wicked- 
 ness. 
 
 7 Let their judges be overthrown in stony 
 places : that they may hear my words, for they 
 are sweet. 
 
 8 Our bones lie scattered before the pit : like 
 as when one breaketh and heweth wood upon the 
 earth. 
 
 9 But mine eyes look unto Thee, O Lord 
 God : in Thee is my trust, O cast not out my 
 soiil. 
 
 10 Keep me from the snare that they have 
 laid for me : and from the traps of the wicked 
 doers. 
 
 11 Let the ungodly fall into their own nets 
 together ; and let mo over escape them. 
 
 D.iY 29. Evening Prayer. 
 
 THE CXLII. PSALM. 
 Voce mea ad Dominuni. 
 
 I CRIED unto the Lord with my voice : yea, 
 even unto the Lord did I make my suppli- 
 cation. 
 
 2 I poured out my complaints before Him : 
 and .shewed Him of my trouble. 
 
 3 "When my spirit was in heaviness, Thou 
 knewest my path : in the way wherein I walked 
 liave they privily laid a snare for me. 
 
 CXLI. 
 
 Hist. DaviJ; while 
 persecuted bv 5.iul, 
 
 Liturg. &. B. IP. 
 1 ritlay, M.lvmi1\ 
 Tluirsilay. C.not] 
 Friday, Vespers. 
 
 CXUI. 
 
 Nisf. David : while 
 at the caveof Adul- 
 lam. [I Sam. 33. i ] 
 
 l,lu,x. S. J). 1p. 
 Friday. Maun<ly 
 Thursday, Gond 
 F'riday, Vespers. 
 
 PSALM US CXL. 
 
 DOMINE, clamavi ad Te, exaudi me 
 voci meK, cum clamavero ad Te. 
 
 intende 
 
 Dirigatur oratio mea sicut incensum in con- 
 spectu Tuo ; elevatio manuum mearum sacrificium 
 vespertinum. 
 
 Pone, DoMiNE, custodiam ori meo ; et ostium 
 circumstanticU labiis meis. 
 
 Non declines cor meum in verba malitife ; ad 
 excusaudas excusationes in peccatLs. 
 
 Cum hominibus operantibus iniquitatem : et 
 non communicabo cum electis eorum. 
 
 Corripiet me Justus in misericordia, et increpabit 
 me : oleum autem peccatoris non impinguet caput 
 meum. 
 
 Quoniam adhuc et oratio mea in beneplacitis 
 eorum : absorpti sunt juncti petrie judices eorum. 
 
 Audient verba mea, quoniam potuerunt : sicut 
 crassitudo terrte erupta est super terram. 
 
 Dissipata sunt omnia ossa nostra secus infer- 
 num : quia ad Te, Domine, Domine, oculi mei ; 
 in Te speravi, non auferaa animam meam. 
 
 Custodi me a laqueo quem statuerunt mihi : 
 et a scandalis operantium iniquitatem. 
 
 Cadent in retinaculo ejus peccatores : singu- 
 lariter sum ego donee transeam. 
 
 PSALMUS CXLI. 
 
 ^VyOCE mea ad Dominum clamavi : voce mea 
 V ad Dominum deprecatus sum. 
 
 Effundo in conspectu Ejus orationem meam : 
 et tribulationem meam ante Ipsum pronuntio. 
 
 In deficiendo ex me spiritum meum ; et Tu 
 cognovisti semitas meas. 
 
 In via hac qua ambulabam : absconderunt 
 laqueum mihi. 
 
 Evil One whom St. Paul calls "the Wicked," the "old Ser- 
 pent, " whose minister is Antichrist. From tlie temptation of 
 the first Adam in Paradise to the Temptation of the Second 
 Adam in the wi!deraes.s, and thence onward in all ages of the 
 Church until tlie last great Day, this Evil One is imagining mis- 
 chief against Christ and His mystical Body, so that tlie prayer 
 must ever go up, "Deliver us from the Evil," until Satan and 
 his ministers have been cast into the "bottomless pit," among 
 the "hot burning coals" of God's never-ending displeasure. 
 
 Then the event will shew that God has surely avenged The 
 Poor : the mystical Body of The Righteous shall give thanks 
 to His Name, and shall continue in His Presence for ever. 
 
 PSALM CXLL 
 
 This is the cry of the Lord and of His Church under suffer- 
 ing from the first and the last persecutors. When the Lamb 
 of God was offered up in the evening of the world's duration, 
 and on the evening of tlie first Good Friday, He became the 
 true Evening Sacrifice, Whose very attitude was that then 
 used in prayer, a lifting up of His hands, and spreading them 
 forth as when one spreadeth forth his hands to swim. All the 
 day long did He stretch forth His hands to a gainsaying people ; 
 
 yet not in vain, for it was all the day long also in intercession 
 with His Father. And although there ^^•as a supernatural 
 darkness over body and soul for a time, tlie incense of His 
 supplication arose before the Throne, .and wlien the Evening 
 Sacrifice had been offered, the prophecy was fulfilled, "It 
 shall come to pass that at evening time it sh.iU be liglit." 
 [Zech. xiv. 7.] 
 
 For tlie Church this is a continual hymn of exposition upon 
 the words of Christ respecting the troubles of the last days ; 
 " In your patience possess ye your souls " . . . . " When these 
 things begin to come to pass, then look up and lift up your 
 heads, for your redemption drawetli nigh." [Lulic x.\i. IS), 
 28.] It is better for the Church and for each particular mem- 
 ber of Christ to suffer chastisement for a season in tlie mercy 
 of a righteous Father, than to gain a temporary prosperity by 
 partaking of tlie "dainty and goodly things " of Babylon and 
 Antichrist, and so fall into the snare and the net from whicli 
 there is no escape. [Rev. xvii. and xviii.] 
 
 PSALM CXLII. 
 
 When David thus poured out his complaints to the Lord. 
 and shewed Him of his trouble, he prefigured the lioly Son of
 
 29th Day. [Ps. 143.] 
 
 Cf)C Ipsalms. 
 
 64: 
 
 4 I looked also upon my right hand : and saw 
 there was no man that would know me. 
 
 5 I had no place to flee unto : and no man 
 cared for my soul. 
 
 6 I cried unto Thee, O Lord, and said : Thou 
 art my hope, and my portion in the land of the 
 living. 
 
 7 Consider my complaint : for I am brought 
 very low. 
 
 8 O deliver me from my persecutors : for they 
 are too strong for me. 
 
 9 Bring my soul out of prison, that I may 
 give thanks unto Thy Name : which thing if 
 Thou wilt grant me, then shall the righteous 
 re.sort unto my company. 
 
 THE CXLin. PSALM. 
 Domine, exaudi. 
 
 HEAR my prayer, O Lord, and consider my 
 desire : hearken unto me for Thy truth 
 and righteousness' sake. 
 
 2 And enter not into judgement with Thy 
 servant : for in Thy sight shall no man living be 
 justified. 
 
 3 For the enemy hath persecuted my soul ; he 
 hath smitten my life down to the ground : he 
 hath laid me in the darkness, as the men that 
 have been long dead. 
 
 4 Therefore is my spirit vexed within me ; 
 and my heart within me is desolate. 
 
 5 Yet do I remember the time past ; I muse 
 upon all Thy works : yea, I exercise myself in 
 the works of Thy hands. 
 
 6 I stretch forth my hands unto Thee : my 
 soul gaspeth unto Thee as a thirsty land. 
 
 7 Hear me, Lord, and that soon, for my 
 spirit waseth faint : hide not Thy face from me, 
 lest I be like unto them that go down into the 
 pit. 
 
 8 O let me hear Thy lovingkindness betimes 
 in the morning, for in Thee is my trust : shew 
 Thou me the way that I should walk in, for I 
 lift up my soul unto Thee. 
 
 9 Deliver me, O Lord, from mine enemies : 
 for I flee unto Thee to hide me. 
 
 10 Teach me to do the thing that pleaseth 
 
 cxun. 
 
 Jfist. David ; durin? 
 Absalom's rebel- 
 lion. 
 
 Lilurg. Ash-Wed. 
 Evensong. 5. §. 
 1^. Friday Lauds. 
 
 Eaiteyn. A daily 
 Morning Psalm. 
 
 Penittntial Ps. 7. 
 
 Considerabam ad dexteram, et videbam : et 
 nou erat qui cognosceret me. 
 
 Periit fuga a me : et nou est qui requirat 
 animam meam. 
 
 Clamavi ad Te, Domine ; dixi, Tu es spes mea : 
 portio mea in terra viventium. 
 
 Intende ad deprecationem meam : quia humi- 
 liatus sum nimis. 
 
 Libera me a persequentibus me : quia confor- 
 tati sunt super me. 
 
 Educ de custodia animam meam ad confitendum 
 Nomini Tuo : me exspectant justi, donee retribuas 
 mihi. 
 
 PSALMUS CXLII. 
 
 DOMINE, exaudi orationem meam ; auribus 
 percipe obsecrationem meam : iu veritate 
 Tua exaudi me, in Tua justitia. 
 
 Et non intres in judicium cum servo Tuo : 
 quia non justificabitur in conspectu Tuo omnis 
 vivens. 
 
 Quia persecutus est inimicus animam meam : 
 humiliavit in terra vitam meam. 
 
 CoUocavit me in obscuris sicut mortuos saeculi : 
 et anxiatus est super me spiritus mens, in me 
 turbatum est cor meum. 
 
 Memor fui dierum antiquorum, meditatus sum 
 in omnibus operibus Tuis : iu factis manuum 
 Tuarum meditabar. 
 
 Expandi manus meas ad Te : aiiima mea sicut 
 terra sine aqua TibL 
 
 Velociter exaudi me, Domine : defecit spiritus 
 mens. 
 
 Non avertas faciem Tuam a me : et similis ero 
 descendentibus in lacuni. 
 
 Auditam fac mihi mane misericordiam Tuam : 
 quia in Te speravi. 
 
 Notam fac mihi viam in qua ambulem : quia 
 ad Te levavi animam meam. 
 
 Eripe me de inimicis meis, Domine ; ad Te 
 confugi : doce me facere voluntatem Tuam, quia 
 Deus mens es Tu. 
 
 DaWd of Whom it is said, "In all their affliction He was 
 afflicted." It is supposed that this Psalm was sung by David 
 when he was in the cave of Adullam, as was also the 57th ; ' 
 and if so, the circumstances in which he was may have con- 
 tributed their typical character to it, since it evidently presents 
 to us the Voice of Christ crying unto the Lord out of that 
 darkness which was to Him as the " prison " of sinners.* 
 
 Thus, from His Cross, and in the greatest depth of His 
 sorrows, the suffering Saviour cries unto the Lord, beseeching 
 Him not to foi-sake Him, but to receive His Spirit. And in 
 that darkest hour even, He can see of the travail of His Soul 
 and be satisfied, knowing that when that Soul is brought out 
 of prison, the great Eucharistic Sacrifice for all the world will 
 have been offered, and that a vast congregation of those made 
 righteous by it will gather to their Saviour's coniijauy, in His 
 mystical Body. 
 
 So, also, has the Church often been partaker in the Suffer- 
 ings of Christ to such an extent as to be able to take up tlie 
 words spoken by Him in a great degree of their fulness. And 
 as the Head was delivered from His persecutors to give thanks 
 to God, in like manner will the faithfulness of His Church 
 prevail, in the mercy of God, to her final rescue from sorrow, 
 however strong her persecutors may be. 
 
 1 Sk p. 555. 
 
 2 Stt note on Pa. Ixxxiiil. r- SSC. 
 
 PSALM CXLIII. 
 
 This is the seventh, and last, of the Penitential Psalms. 
 Like the preceding Psalm, it is the Voice of Christ speaking 
 to us out of the anguish of the Cross, when God's ancient 
 word was fulfilled by tlie Serpent bruising the heel of the 
 Woman's Seed, and laying Him in the darkness as the men 
 that have been long dead in the grave of tlieir sin. From that 
 Cross, stretching forth His wounded hands in supplication. 
 He prayed to God as the One Penitent on Wliom all the sins 
 of mankind were gathered together, and Whose Voice was be- 
 wailing them in such tones of sorrow as none else could use, 
 since only the Innocent, "made sin for us," could so feel the 
 awful burden. 
 
 But the words of our holy Saviour's \Hcarious penitence 
 are become a fountain of penitential expression for those whose 
 sins are tlieir own. The Enemy has persecuted their soul, 
 smitten their spiritual life down to the ground, and laid them 
 in the darkness of that sinful state in which the vision of 
 God is faint or lest. Then, in the words of their Saviour, 
 they lay their vexed spirits and desolate hearts at the footstool 
 of a merciful God, and stretch forth their hands to Him, be- 
 seeching Him not to hide His face from them for ever, but to 
 let them hear His loving-kindness in the morning of the Resur- 
 rection : to quicken their sin-stricken souls in thi.? life, that
 
 644 
 
 Cbc'lpsalms. 
 
 30th Day. [Ps. 144. 
 
 CXLIV. 
 Hist. David; after 
 
 liis victory over 
 
 Goliath and the 
 
 Philistines. 
 Lifurg. S'. ^. %• 
 
 Saturday Vespers. 
 
 Thee, for Thou art my God : let Thy loving 
 Spirit lead me forth into the land of righteous- 
 ness. 
 
 1 1 Quicken me, O Lokd, for Thy Name's sake : 
 and for Thy righteousness' sake bring my soul out 
 of trouble. 
 
 12 And of Thy goodness slay mine enemies : 
 and destroy all them that vex my soul ; for I am 
 Thy servant. 
 
 Day 30. MORNING PRAYER. 
 THE CXLIV. PSALM. 
 Benedictus Dominus. 
 
 BLESSED be the Lord my strength : Who 
 teacheth my hands to war, and my fingers 
 to fight ; 
 
 2 !My hope and my fortress, my castle and 
 deliverer, my defender in Whom I trust : Who 
 subdueth my jjeople that is under me. 
 
 3 Lord, what is man, that Thou hast such 
 respect unto him : or the son of man, that Thou 
 so regardest him % 
 
 4 Man is like a thing of nought : his time 
 passeth away like a shadow. 
 
 5 Bow Thy heavens, O Lord, and come down : 
 touch the mountains, and they shall smoke. 
 
 6 Cast forth Thy lightning, and tear them : 
 shoot out Thiue arrows, and consume them. 
 
 7 Send down Thine hand from above : deliver 
 me, and take me out of the great waters, from 
 the hand of strange children ; 
 
 8 Whose mouth talketh of vanity : and their 
 ricfht hand is a riaiht hand of wickedness. 
 
 9 I will sing a new song unto Thee, O God : 
 and sing praises unto Thee upon a ten-stringed 
 lute. 
 
 10 Thou hast given victory unto kings : and 
 hast delivered Da^ad Thy servant from the peril 
 of the sword. 
 
 11 Save me, and deliver me from the hand of 
 strange children : whose mouth talketh of vanity, 
 and their right hand is a right hand of iniquity. 
 
 1 2 That our sons may grow up as the young 
 plants : and that our daughters may be as the 
 polished corners of the temple. 
 
 1 3 That our garners may be f uU and plenteous 
 with all manner of store : that our sheep may 
 
 Spieitus Tuus bonus deducet me in terram 
 rectam : propter Nomeu Tuum, Dojiixe, vivifi- 
 cabis me in jequitate Tua. 
 
 Educes de tribulatione animam meam : et in 
 misericordia Tua disperdes omnes inimicos meos. 
 
 Et perdes omnes qui tribulant animam meam : 
 quoniam ego servus Tuus sum. 
 
 PSALMUS CXLIII. 
 
 BENEDICTUS Dominus Deus mens. Qui 
 docet manus meas ad prselium ; et digitos 
 meos ad bellum. 
 
 Misericordia mea et refugium meum : susceptor 
 mens et liberator mens. 
 
 Protector mens, et in Ipso speravi : Qui subdit 
 populum meum sub me. 
 
 DoMiNE, quid est homo, quia innotuisti ei \ 
 aut filius homiuis, quia reputas eum % 
 
 Homo vanitati similis f actus est : dies ejus 
 sicut umbra prsetereunt. 
 
 DoMiNE, inclina coelos Tuos, et descende : 
 tange montes, et fumigabunt. 
 
 Fulgura coruscationem, et dissipabis eos : emitte 
 sagittas Tuas, et conturbabis eos. 
 
 Emitte manum Tuam de alto ; eripe me, et 
 libera me de aquis multis : et de manu filiorum 
 alienorum. 
 
 Quorum os locutum est vanitatem : et dextera 
 eorum dextera iniquitatis. 
 
 Deus, cauticum novum cantabo Tibi ; in psal- 
 terio decachordo psallam Tibi. 
 
 Qui das salutem regibus : Qui redemisti David 
 servum Tuum de gladio maligno, eripe me : 
 
 Et erue me de manu filiorum alienorum, quorum 
 OS locutum est vanitatem : et dextera eorum 
 dextera iniquitatis. 
 
 Quorum filii sicut novellte plantationes : in 
 juventute sua. 
 
 Filiae eorum compositas : circumornatse ut 
 similitudo templi. 
 
 Promptuaria eorum plena : eructantia ex hoc 
 in illud. 
 
 they may arise to everlasting life in "the land of righteous- 
 ness." 
 
 PSALM CXLIV. 
 
 David here preflg\ires the Captain of our salvation. So 
 among his last words, wlien he said, " Thou hast girded me 
 with strength unto the battle," he added such expressions 
 regarding the future as could only be true of his Lord : "Thou 
 hast also delivered me from the strivings of my people ; Thou 
 hast kept me to be the head of the heathen ; a people which I 
 knew not shall serve me." David's conflict with the lion, the 
 bear, and the Philistine chjimpion, were all symbolical of the 
 contest between Christ and the powers of evil, in the days of 
 His flesh, and in the life of His mystical Body. With the 
 shepherd's staff of His Incarnate Body, and the "five smooth 
 stones " of His Wounds, His hands were taught to war and 
 His fingers to fight, coming before the powers of cxW. not with 
 sword and spear, but in the Name of the Lord of Hosts. 
 
 This Psalm thus points to onr Lord's work of victory by 
 
 means of the Incarnation. "Man is like a thing of nought," 
 but the Son of God became the Son of JIan, and raised human 
 nature to its former place in the harmony of God's Kingdom. 
 The hand was sent down from above, and delivered our nature 
 from the hand of the oppressor, lifting it out of tlie great 
 waters in which it was almost overwhelmed. The " everlast- 
 ing arms " supported it, and the " right hand of •n-ickedness " 
 lost its power. Then was sung the " new song " of the Son of 
 Man's triumph, a song of the victory which God had given to 
 His anointed, and of the mercy of His Providence which had 
 kept the true Da\'id from the peril of the Evil One's sword. 
 
 Out of that victory sprung the Church of tlie Redeemer, 
 " the Temple of His Body " in which the children of God are 
 built upas "living stones," and "polished comers," "built 
 upon the foundation of the Apostles and Prophets, Jesus 
 Christ Himself being the Chief Comer-Stone ; in Whom all 
 the building, fitly framed together, groweth unto an holy 
 temple in the Lord. In Whom ye also are builded together 
 for an habitation of God, through the Spirit." Out of that
 
 30th Day. [Ps. 145.] 
 
 Cfje Ipsalms 
 
 645 
 
 bring forth tliousands and ten thousands in our 
 streets. 
 
 \i That our oxen may be strong to labour, 
 that there be no decay : no leading into captivity, 
 and no complaining in our streets. 
 
 15 Happy are the people that are in such a 
 case : yea, blessed are the people who have the 
 LoED for their God. 
 
 I 
 
 THE CXLV. PSALM. 
 Exaltabo Te, Deus. 
 
 WILL magnify Thee, God, my King : and 
 I will praise Thy Name for ever and ever. 
 
 2 Every day will I give thanks unto Thee : 
 and praise Thy Name for ever and ever. 
 
 3 Great is the Lord, and marvellous, worthy 
 to be praised : there is no end of His greatness. 
 
 4 One generation shall praise Thy works unto 
 another : and declare Thy power. 
 
 5 As for me, I will be talking of Thy worship ; 
 Thy glory. Thy praise, and wondrous works ; 
 
 6 So that men shall speak of the might of Thy 
 marvellous acts : and I will also tell of Thy great- 
 ness. 
 
 7 The memorial of Thine abundant kindness 
 shall be shewed ; and men shall sing of Thy 
 righteousness. 
 
 8 The LoED is gracious, and merciful : long- 
 suffering, and of great goodness. 
 
 9 The LoED is loving unto every man : and 
 His mercy is over all His works. 
 
 10 All Thy works praise Thee, O Lord : and 
 Thy saints give thanks unto Thee. 
 
 1 1 They shew the glory of Thy kingdom : and 
 talk of Thy power ; 
 
 12 That Thy power. Thy glory, and mightiness 
 of Thy kingdom : might be known unto men. 
 
 13 Thy kingdom is an everlasting kingdom : 
 and Thy dominion endureth throughout all ages. 
 
 1 4: The Lord upholdeth all .such as fall : and 
 lifteth up all those that are down. 
 
 15 The eyes of all wait upon Thee, Lord : 
 and Thou givest them their meat in due season. 
 
 16 Thou openest Thine hand : and fillest all 
 things living with plenteousness. 
 
 CXLV. 
 
 Nisf. David. Occa. 
 sion unknown. 
 Liturg. Whitsun- 
 day, Evensonfj. 
 Commemoralion of 
 Founders and 
 Benefactors, ^. 
 Ig. S. Saturtlay 
 Vespers. Christ- 
 mas. 1st Vespers. 
 Lauds of the de- 
 parted. 
 
 Oves eorum foetosre, abundantes in egressibus 
 suis : boves eorum crassae. 
 
 Non est ruina macerise, neque transitus ; neque 
 clamor in plateis eorum. 
 
 Beatum dixerunt populum, cui hsec sunt : 
 beatus populus cuju3 Dominus Deus ejus. 
 
 PSALMUS CXLIV. 
 
 EXALTABO Te Deus mens Rex : et beue- 
 dicam Nomini Tuo in sseculum, et in 
 sfficulum soeculi. 
 
 Per singulos dies benedicam Tibi : et laudabo 
 Nomen Tuum in sreculum, et in s^culum soeculi. 
 
 Magnus Dominus, et laudabilis nimis : et 
 magnitudinis Ejus non est finis. 
 
 Generatio et generatio laudabit opera Tua : et 
 potentiam Tuam pronuntiabunt. 
 
 Magnificentiam glorije sanctitatis Tuse loquen- 
 tur : et mirabilia Tua narrabunt. 
 
 Et virtutem terribilium Tuorum dicent : et 
 magnitudinem Tuam narrabunt. 
 
 Memoriam abundantiai suavitatis Tuas eructa- 
 bunt : et justitia Tua exsultabunt. 
 
 Miserator et misericors Dominus : patiens et 
 multum misericors. 
 
 Suavis DoJiiNUS universis : et miserationes 
 Ejus super omnia opera Ejus. 
 
 Confiteantur Tibi, Dojiine, omnia opera Tua : 
 et sancti Tui benedicant Tibi. 
 
 Gloriam regni Tui dicent : et potentiam Tuam 
 loquentur. 
 
 Ut notam faciant filiis horainum potentiam 
 Tuam : et gloriam magnificentise regni Tui. 
 
 Eegnum Tuum, regnum omnium sseculorum : 
 et dominatio Tua in omni generatione et genera- 
 tionem. 
 
 Fidelis Dominus in omnibus verbis Suis : et 
 sanctus in omnibus opcribus Suis. 
 
 Allevat Dominus omnes qui corruupt : tt 
 erigit omnes elisos. 
 
 Oculi omnium in Te sperant, Domine : et Tu 
 das escam illorum in temiioro opportuno. 
 
 Aperis Tu manum Tuam : et iniples omne 
 animal benedictione. 
 
 victory spniiig tlie sacramental alnuulance of the Church, l>y 
 wliich myriads of souls arc gathered into tlie heavenly garner, 
 the flock of Christ's fold multiplied by thousands and ten 
 tliousands in the streets of the New Jenisalem, and the ser- 
 vants of God who wear the yoke of tlie priesthood endowed 
 with ministerial ability [2 Cor. iii. C], that they may be strong 
 to labour in the grace-givuig work of tlieir Master. 
 
 PSALM CXLV.' 
 
 This is entitled " David's Psalm of Praise," and it is thought 
 by some tliat the title belongs to the whole final series, of 
 which this is the commencement. Literally it is a hymn 
 praising the Lord for His works of Creation, but mystically it 
 praises Him for all His marvellous works in the redemption 
 and salvation of mankind. 
 
 For tlicsc merciful works of our Lord Jesus Christ the 
 Church already sings by anticipation " the song of Moses the 
 
 1 This is nn aliili.tlirt Psalm, one letter being omitted. Tlie flftooiitli 
 verse, and pprliajis the whole Psalm, waa used at the celebration of the 
 Holy Cnmiimition in tho time of St. Chrysostoiii, 
 
 scr\'ant of God, and the song of the Lamb, saying, Great and 
 marvellous are Thy works, Lord (iod Almighty ; just and true 
 are Thy ways, Thou King of .Saints ; " praising Him day by 
 day for these in all her psalms and hymns and spiritual songs. 
 One generation takes up the strain from its forerunner, and 
 the song goes up unceasingly to the Throne from the choirs of 
 Cathedrals, parish cliurches, and religious houses, " We praise 
 Thee, God ; we acknowledge Tlicc to he the Lord. The 
 Holy Church tliroughout all tlie world doth acknowledge Thee ; 
 the Father of an infinite Majesty ; Thine honourable, true, 
 and only Son : also tlio Holy (Jhost the Comforter." 
 
 And with tlio voice of tho redeemed Oiurch goes up tho 
 voice of all tlie works of God, eacli in its appointed and 
 orderly round setting forth His praise Who created it. " And 
 every creature which is in Heaven, and on the eaitli, aiul under 
 tlie earth, and such as are in tlie sea, and all that are in them, 
 heard I saying, Blessing, and honour, and glory, and power, 
 be unto Him that sitteth upon the tlironc, and unto tho Lamb 
 for ever and ever. " 
 
 And as in the natural, so in the spiritual world, the eyes of 
 all wait upon the Lord the Holy Ghost, the Giver of life, that
 
 646 
 
 Cbe Ipsalms. 
 
 30th Day. [Ps. 146, 147. 
 
 17 The Lord is righteous in all His ways ; 
 and holy in all His works. 
 
 18 The LoKD is nigh unto all them that call 
 upon Him : yea, all such as call upon Him faith- 
 fully. 
 
 19 He will fulfil the desire of them that fear 
 Him : He also wUl hear their cry, and will help 
 them. 
 
 20 The LoKD preserveth all them that love 
 Him : but scattereth abroad all the ungodly. 
 
 21 Jly mouth shall speak the praise of the 
 Lord : and let all flesh give thanks unto His 
 holy Name for ever and ever. 
 
 THE CXLVI. PSALM. 
 
 Lauda, auima mea. 
 
 PRAISE the Lord, O my soul ; while I live 
 will I praise the Lord : yea, as long as I 
 have any being, I will sing praises unto my God. 
 
 2 put not your trust in princes, nor in any 
 child of man : for there is no help in them. 
 
 3 For when the breath of man goeth forth he 
 shall turn again to his earth : and then all his 
 thoughts perish. 
 
 4 Blessed is he that hath the God of Jacob 
 for his help : and whose hope is in the Lord his 
 God; i 
 
 5 Who made heaven and earth, the sea, and 
 aU that therein is : Who keepeth His j^romise for 
 ever ; 
 
 6 Who helpeth them to right that suffer wrong : 
 Who feedeth the hungry. 
 
 7 The Lord looseth men out of prison : the 
 Lord giveth sight to the blind. 
 
 8 The Lord helpeth them that are fallen : the 
 Lord careth for the righteous. 
 
 9 The Lord careth for the stranger; He 
 defendeth the fatherless and widow : as for the 
 way of the ungodly. He turnetli it upside down. 
 
 10 The Lord thy God, O Sion, shall be King 
 for evermore : and throughout all generations. 
 
 CXLVI. 
 Hist, Haggai and 
 Zechariah ; on the 
 return of the Jews 
 to Jerusalem under 
 Ezr.i. 
 
 Litittx. Comniemo. 
 ration of Founders 
 and Benefactors, 
 Windsor Obut Sun- 
 day. S. g. R. 
 S.iturday Vespers. 
 Christmas, ist Ves- 
 pers. Vigils of the 
 departed. 
 
 Suii 
 
 et 
 
 Day 30. Evening Prayer, 
 the cxlvii. psalm. 
 
 Laudate Dommum. 
 
 OPEAISE the Lord, for it is a good thing to 
 sing praises unto our God : yea, a joyful 
 and pleasant thing it is to be thankful. 
 
 CXLVII. 
 
 Hist. Haggai and 
 Zechariah : on the 
 return of the Jews 
 to Jerusalem under 
 Ezra. 
 
 Liturs. Commemo- 
 ration of rounders 
 and Benefactors. 
 Windsor Obiit Sun- 
 day. ». g. 38- 
 Saturday, Dcdic, of 
 Church, Vespers. 
 Christmas, ist Ves- 
 pers. 
 
 Justus DoMiNUS ill omnibus viis 
 sanctus in omnibus operibus Suis, 
 
 Prope est Dominus omnibus invocantibus Eum : 
 omnibus invocantibus Eum in veritate. 
 
 Voluntatem timentium Se faciet : et depreca- 
 tionem eorum exaudiet, et salvos faciet eos. 
 
 Custodit Dominus omnes diligentes Se : et 
 omnes peccatores disperdet. 
 
 Laudationem Domini loquetur os meum : et 
 benedicat omnis caro Noniini sancto Ejus in 
 sseculum, et in steculum sieculi. 
 
 PSALM US CXLV. 
 
 IAUDA, anima mea, Dominum ; laudabo Domi- 
 ■^ NUM in vita mea : psallara Deo meo quandiu 
 fuero. 
 
 Nolite confidere in principibus : in filiis homi- 
 num, in quibus non est salus. 
 
 Exibit spiritus ejus, et revertetur in terram 
 suam : in ilia die peribunt omnes cogitationes 
 eorum. 
 
 Beatus cujus Deus Jacob adjutor ejus, spes 
 ejus in Domino Deo Ipsius, Qui fecit coelum et 
 terrain : mare et omnia qute in eis sunt. 
 
 Qui custodit veritatem in sseculum ; facit 
 judicium injuriam patieutibus : dat escam 
 
 esurientibu.s. 
 
 Dominus solvit compeditos : Dominus illutoi- 
 nat crecos. 
 
 Dominus erigit elisos ; Dominus diligit justos. 
 
 Dominus custodit advenas; pupillum et viduam 
 suscipiet : et vias peccatorum disperdet. 
 
 Regnabit Dominus in sfficula; Deus tuus, 
 Sion : in generationem et generationem. 
 
 PSALMUS CXLVI. 
 
 IAUDATE Dominum, quoniam bonus est psal- 
 ■^ mus : Deo nostro sit jucunda decoraque 
 laudatio. 
 
 He may give them their meat in due season. Already does 
 the Life-giver bestow on them Com and Wine for sacramental 
 li£e, the Bread Which came downi from Heaven, and the Blood 
 of the True Vine : hereafter will He provide for them the 
 Tree of Life In the midst of the street of the New Jerusalem 
 and on either side of the river of life, which shall bear "twelve 
 manner of_ fruits, and yield her fruit every month," for the 
 perpetual invigoration of His saints, 
 
 PSALM CXLVL 
 
 This is a song of tlie Church when at rest and peace, abb 
 to lift up her soul without any sorrow in Hallelujahs to her. 
 King : and blessing Him Who has wrought her cleliverance. 
 "Trust ye in the Lord for ever ; for in the Lord Jehovah is 
 everlasting strength," 
 
 Christ is, therefore, praised as the Creator of the natural 
 and the spiritual world ; of the heaven, which is the Church 
 above in glory ; of the earth, which is the Church Militant ; 
 of the sea, which is the world without, into which the 
 Church casts her net for a draught at her Master's word. 
 
 Thus He is praised in terms founded on the Prophecy of Isaiah 
 which He Himself expounded when He said, "This day is 
 this Scripture fulfilled in your ears:" "The Spirit of the 
 Lord is upon Me, because He hath anointed Me to preach the 
 Gospel to the poor ; He hath sent Me to heal the broken- 
 hearted, to preach deliverance to the captives, and recovering 
 of sight to the blind, to set at liberty them that are bruised, 
 to preach the acceptable year of the Lord." Blessed they 
 who have this Helper for their own : they shall sing His praises 
 as long as they have any being ; and declare Him to be their 
 King for evermore, and througliout all generations, 
 
 PSALM CXLVII, 
 
 The song of io.y and thanksgiving is continued, the subject 
 being the edification of the Cliurch of God, the gathering in of 
 the Gentiles, the healing work of sacramental gi-ace. So in 
 the Church Militant does Christ gather together in one the 
 children of God that are scattered abroad, that there may be 
 one flock and one Shepherd ; so in the Church Triumphant will 
 His elect be gathered together from the four winds of heaven:
 
 30th Day. [Ps. 148.] 
 
 Cbe Jpsalm.s. 
 
 647 
 
 2 The Lord doth build up Jeru.salem : and 
 gather together the outcasts of Israel. 
 
 3 He healeth those that are broken in heart : 
 and giveth medicine to heal their sickness. 
 
 4 He telleth the number of the stars : and 
 calleth them all by their names. 
 
 5 Great is our Lord, and great is His power ; 
 yea, and His wisdom is infinite. 
 
 6 The Lord setteth up the meek : and bringeth 
 the ungodly dovm to the ground. 
 
 7 O sing unto the Lord with thanksgiving : 
 sing praises upon the harp ulito our God ; 
 
 8 Who covereth the heaven with clouds, and 
 prepareth rain for the earth : and maketh the 
 grass to grow upon the mountains, and herb for 
 the use of men ; 
 
 9 Who giveth fodder unto the cattle : and 
 feedeth the young ravens that call upon Him. 
 
 10 He hath no pleasure in the strength of an 
 horse : neither delighteth He in any man's legs. 
 
 11 But the Lord's delight is in them that 
 fear Him : and put their trust in His mercy. 
 
 1 2 Praise the Lord, O Jerusalem : praise thy 
 God, O Sion. 
 
 13 For He hath made fast the bars of thy 
 gates : and hath blessed thy children within thee. 
 
 14 He maketh peace in thy borders : and filleth 
 thee with the flour of wheat. 
 
 15 He sendeth forth His commandment upon 
 earth : and His word runneth very swiftly. 
 
 16 He giveth snow like wool : and scattereth 
 the hoar-frost like ashes. 
 
 17 Ho casteth forth His ice like morsels : who 
 is able to abide His frost % 
 
 18 He sendeth out His word, and melteth 
 them : He bloweth with His wind, and the waters 
 flow. 
 
 19 He sheweth His word unto Jacob : His 
 statutes and ordinances unto Israel. 
 
 20 He hath not dealt so with any nation : 
 neither have the heathen knowledge of His laws. 
 
 THE CXLVIII. PSALM. 
 Laudate Dominuni. 
 
 PRAISE the Lord of heaven : praise Him 
 in the height. 
 
 o 
 
 Litun-. S. 1. B- 
 
 Saturday, Dedic, of 
 Church, Vespers. 
 Christmas, Corp. 
 Chr., ist Vespers, 
 
 CXLVIir. 
 
 Hist. Hajfyai and 
 Zcchariali ; on the 
 return of the Jciv!) 
 to Jerusalem under 
 Ezra. 
 
 I.iturK', S. g. m. 
 LaiKls, fcri.-il Aiul 
 fcsliv.il. L.lutU of 
 tlic dc-i>arlcd. 
 
 alligat 
 
 contri- 
 
 ..Sldificans Hierusalem Dominus : dispersiones 
 Israelis congregabit. 
 
 Qui sauat contritos corde : et 
 tiones eorum. 
 
 Qui numerat multitudinem stellarum : et omni- 
 bus eis nomina vocat. 
 
 Magnus Dominus noster, et magna virtus Ejus : 
 et sapientias Ejus non est numerus. 
 
 Suscipiens mansuetos Dominus : humilians 
 autem peccatores usque ad terram. 
 
 Prtecinite Domino in confessione : psaUite Deo 
 nostro in cithara. 
 
 Qui operit cwlum nubibus : et parat terras 
 pluviam. 
 
 Qui producit in montibus foenum : et herbam 
 servituti hominum. 
 
 Qui dat jumentis escam ipsorum : et pullis 
 corvorum invocantibus Eum. 
 
 Non in fortitudine ecpii voluntatem habebit : 
 nee in tibiis viri beneplacitum erit Ei. 
 
 Beneplacitum est Domino super timeutes Eum : 
 et in eis qui sjserant super misericordia Ejus. 
 
 PSALMUS CXLVII. 
 
 I^LTDA, Hierusalem, Dominum : lauda Deum 
 ^ tuum, Sion. 
 
 Quoniam confortavit seras portarum tuarum : 
 benedixit filiis tuis in te. 
 
 Qui posuit fines tuos pacem : et adipe frumenti 
 satiat te. 
 
 Qui emittit eloquium Suum terrai : velociter 
 currit sermo Ejus. 
 
 Qui dat nivem sicut lanam : nebulam sicut 
 cinerem spargit. 
 
 ilittit crystallum Suam sicut buccellas : ante 
 faciem frigoris Ejus quis sustinebit? 
 
 Emittet verbum Suum, et liquefaciet ca : Habit 
 spiritus Ejus, et fluent aqua?. 
 
 Qui annuntiat verbum Suum Jacob : justitias 
 et judicia Sua Israel. 
 
 Non fecit taliter omni nationi : et judicia Sua 
 non manifestavit eis. 
 
 PSALMUS CXLVm. 
 
 XAUDATE Dominum de coelis : laudate Eum 
 -Li in excelsis. 
 
 and though no man could number the spiritual seed of Abra- 
 ham more than he could count the stars, yot the (ic.oJ Sliep- 
 herd knows all His sheep, and " ealleth His own by name, 
 and leadeth them out." Thus the Lord settetli up Him Wlio 
 was " meek and lowly of heart" in an eternal kingdom, and 
 bringeth the ungodly, Satan and his e\il ministers, down to 
 the groim<l in an everlasting destruction. 
 
 Throughout this Psalm, as in many others, the blessings of 
 supernatural grace are indicated hy reference to those of 
 natural provision. The clouds and rain represent the over- 
 shadowing abundance of the dew of tlie Holy Spirit, causing 
 the sacramental food of God's children to grow upon the 
 mountain of His Church, the City set on an hill, the "great 
 and holy mountain " where the propliet saw "tlio holy .Jeru- 
 salem descending out of Heaven from Ond." The "flour of 
 wlieat " with which Sion is filled when He maketh peace in 
 her borders, signifies the Bread of Heaven which the Prince 
 of Peace gives in His City of Peace. 
 
 There are other allusions, moreover, which can scarcely be 
 dissociated from our Lord, as when His word ranning very 
 swiftly reminds us of the eternal WOKU, the Sun of Right- 
 
 eousness, ^^'ho goeth forth as a giant to run His course : or as 
 wlien the giving of snow like wool recalls Him of Whom it is 
 sai<l that ' ' His head and His hairs were white like wool, as 
 white as snow." 
 
 Thus we look, in this hymn of praise, to our Lord as the 
 Source of all grace and strength in that City, tlie bars of 
 whose gates He has made fast by sure foundation on Himself 
 the Rock. No natural powers — such as animal strength — 
 can win a place in that City, but only the fear of tlie Lord, 
 and trust in His mercy. There He deals mercifully anil 
 graciously with the nation whom He has chosen to Himself 
 to be His inheritance, giving them peace in their borders, and 
 filling them with His grace, and sliewing them His \\'ord. 
 
 PSALM CXLVIII. 
 
 The three concluding Psalms of the Psalter have always 
 been specially connected together in the mind of the Church as 
 Ar^oi, or "Lauds." They proclaim the final progress of the 
 Church "from glory to glory," in the New Creation, the 
 Resurrection, and the Hiss of Heaven.
 
 648 
 
 Cf)e Psalms. 
 
 30th Day. [Ps. 149.7 
 
 2 Praise Him, all ye angels of His : praise 
 Him, all His host. 
 
 3 Praise Him, sim and moon : praise Him, all 
 ye stars and liglit. 
 
 4 Praise Him, all ye heavens : and ye waters 
 that are above the lieavens. 
 
 5 Let them praise the Name of the Lord : for 
 He spake the loord, and they ivere made : He com- 
 manded, and they were created. 
 
 6 He hath made them fast for ever and ever : 
 He liath given them a law which shall not be 
 broken. 
 
 7 Praise the Lord upon earth : ye dragons, 
 and all deeps ; 
 
 8 Fire and hail, snow and vapours : wind and 
 storm, fulfilling His word ; 
 
 9 Mountains and all hills : fruitful trees and 
 all cedars ; 
 
 10 Beasts and aU cattle : worms and feathered 
 fowls ; 
 
 1 1 Kings of the earth and all people : princes 
 and all judges of the world ; 
 
 12 Young men and maidens, old men and 
 children, praise the Name of the Lord : for His 
 Name only is excellent, and His praise above 
 heaven and earth. 
 
 13 He shall exalt the horn of His people; all 
 His saints shall praise Him : even the children of 
 Israel, even the people that serveth Him. 
 
 o 
 
 THE CXLIX. PSALM. 
 
 Cantate Domiuo. 
 
 SING unto the Lokd a Jiew song : let tlie 
 congregation of saints praise Him. 
 
 CXLIX. 
 
 /fisf. Haggai and 
 Zechari.ih ; on tlie 
 return of the Jews 
 to Jerusalem under 
 Ezra. 
 
 Lilu^i'. &. S. 18. 
 
 L.luds. ferial and 
 fesliv.nl. L:\uds of 
 the departed. 
 
 Laudato Eum, omnes angeli Ejus : laudate 
 Eum, onmes virtutes Ejus. 
 
 Laudate Eum, sol et luna : laudate Eum, 
 omnes .stellie et lumen. 
 
 Laudate Eum, coeli ccelorum : et aquse omnes 
 quee super coelos sunt, laudent Nomen Domini. 
 
 Quia Ipse dixit, et facta sunt : Ipse mandavit, 
 et creata sunt. 
 
 Statuit ea in Kternum, et in sreculum sseculi : 
 prseceptum posuit, et non pneteribit. 
 
 Laudate Dominum de terra : dracones, et onmes 
 abyssi ; 
 
 Ignis, grando, nix, glacies, spiritus procellarum : 
 quse faciunt verbum Ejus. 
 
 Montes, et omnes colles : ligna fructifera, et 
 omnes cedri : 
 
 Bestice, et universa pecora : serpentes, et 
 volucres pennatas : 
 
 Eeges terrte, et omnes populi : principes, et 
 omnes judices terrse : 
 
 Juvenes et virgines, senes cum junioribus, 
 laudent Nomen Domini : quia exaltatum est 
 Nomen Ejus solius. 
 
 Confessio Ejus super cesium et terram : et 
 exaltavit cornu populi Sui. 
 
 Hymnus omnibus Sanctis Ejus : filiis Israel, 
 populo approjiinquauti Sibi. 
 
 PSALMUS CXLIX. 
 
 OANTATE Domino canticum novum : laus 
 Ejus in ecclesia sanctorum. 
 
 This, the first of tlie three, calls upon all created things to 
 join their voices with the Church in Heaven and earth and 
 praise the Lord of all, and is expanded in the Song of the 
 Three Holy Children, the Benedicite omnia Opera of 
 Morning Prayer. The mystery of a sympathy between all 
 the works of God, animate and inanimate, is frequently 
 referred to in the Psalms and elsewhere. When the Lord 
 answered .Job out of the whirlwind, He spake of the founda- 
 tion of the earth by Himself : "when the morning stars sang 
 together, and all the sons of God shouted for joy." [.Job 
 xxxviii. 7.] When man fell, God said, "Cursed isthegi-ound 
 for thy sake," and St. Paul declares that the whole Creation 
 groaneth and travaileth together, waiting for the adoption 
 and redemption of man by the work of Christ. When, there- 
 fore, the Incarnation had changed the face of things, there 
 was, doubtless, a participation even of the lower world of 
 Creation in the blessings anrl joy which it brought, according 
 to the prophecy, " The mountains and the hills shall break 
 forth before you into singing, and all the trees of the field 
 shall clap their hands." [Isa. Iv. 12.] " Sing, ye heavens ; 
 for the Lord hath done it ; shout, ye lower parts of the earth : 
 break forth into singing, ye mountains, O forest, and every 
 tree therein : for the Lord hath redeemed Jacob, and glorified 
 Himself in Israel." [Isa. xliv. 2.3.] 
 
 PSALM CXLIX. 
 
 The last verse of the preceding Psalm fonns the theme 
 out of which this one is developed. For the congregation of 
 saints is the Church of Christ, the spiritual children of Israel : 
 the Israel whom Christ has made anew ; the children of the 
 New Jerusalem of w-hich He is the King: the "servants" 
 that "shall serve Him." 
 
 The fifth verse plainly gives the key to the prophetic 
 meaning of the Psalm as a hymn of joy for those who sleep in 
 the Lord Jesus in the day of the general Resurrection : " Thy 
 dead men shall live, together with My dead body shall they 
 arise. Awake and sing, ye that dwell in dust : for thy dew 
 is as the dew of herbs, and the earth shall cast out the dead." 
 
 Perhaps it is within the proper bounds of .allegorical inter- 
 pretation to consider the " two-edged sword" as the Cross of 
 Victory, the banner of the Church's final triumph over evil. 
 Yet it must be remembered that our Lord prophesied to His 
 Apostles that they should " sit on twelve thrones judging the 
 twelve tribes of Israel," and that St. Paul wrote, " Do ye not 
 know that the saints shall judge the world ? " Three times 
 also in the Revelation our Lord is represented as having a 
 sharp two-edged sword, this being twice said to proceed out 
 of His mouth [Rev. i. 16 ; xix. 15], when He goes forth to 
 judgement as the WORD of God. Such words as those of this 
 Psalm may therefore reveal that in the final triumph of the 
 glorified Church it will be a partaker with Christ in His work 
 of judgement. 
 
 PSALM CL. 
 
 The last Psalm is one which prefigures the song of praise 
 that will rise before the Throne of God when there shall be no 
 more curse, when evil no longer has a place in the City of God, 
 and tears and sorrow shall be known in it no more. Hence 
 the last verse of the preceduig Psalm is again taken up by the 
 first of that which follows ; and the " honour of God's saints" 
 is identified with that glory of which Daniel spoke when ho 
 prophesied, "They that be wise shall shine as the brightness 
 of the firmament " [Dan. xii. 3], and our Lord when He said, 
 "Then shall the righteous shine forth as the sun in the King- 
 dom of their Father." [Matt. xiii. 43.] 
 
 For the Church has arrived at the end of her Militant and 
 her waiting condition, and is henceforth to praise God in His 
 inner Sanctuary, the Heavenly Jerus.alem in which there is 
 "no temple," "for the Lord God Almighty and the Lambiire 
 the temple of it. " There •mil the saints remember the " noble 
 acts " of the Lord, singing to the "harps of God " the "song 
 of Moses the servant of God, and the song of the Lamb, saying, 
 Great and marvellous are Thy works, Lord God Almighty ; 
 just and true are Thy ways, Thou King of Saints." 
 
 Thus the songs of David and of the Temple have become the 
 songs of Christ and of the Church Militant. Thus will the same
 
 30th Day. [Ps. 150.] 
 
 Ci)c Psalms. 
 
 649 
 
 2 Let Israel rejoice in Him that made him : 
 and let the children of Siou be joyful in their 
 King. 
 
 3 Let them praise His Name in the dance : let 
 them sing praises unto Him ^vith tabret and 
 harp. 
 
 4 For the Lord hath pleasure in His people : 
 and helpeth the meek-hearted. 
 
 5 Let the saints be joyful with glory : let them 
 rejoice in their beds. 
 
 6 Let the praises of God be in their mouth : 
 and a two-edged sword in their hands ; 
 
 7 To be avenged of the heathen : and to 
 rebuke the people ; 
 
 8 To bind their kings in chains : and their 
 nobles with links of iron. 
 
 9 That they may be avenged of them, as it is 
 written : Such honour have all His saints. 
 
 THE CL. PSALM. 
 
 Laudate Dominum. 
 
 OPKAISE God in His holiness : praise Him 
 in the firmament of His power. 
 
 2 Praise Him in His noble acts : praise Him 
 according to His excellent greatness. 
 
 3 Praise Him in tlie sound of the trumpet : 
 praise Him upon the lute and harp. 
 
 4 Praise Him in the cymbals and dances : 
 praise Him upon the strings and pipe. 
 
 5 Praise Him upon the well-tuned cymbals : 
 praise Him upon the loud cymbals. 
 
 6 Let every thing that hath breath : praise the 
 Lord. 
 
 CL. 
 
 His!. Haggai and 
 Zechariah ; on the 
 return of the Jews 
 to Jerusalem under 
 Ezra. 
 
 Lilurg. S. g. |§. 
 Lauds, ferial and 
 festival. Lauds of 
 the departed. 
 
 Lfetetur Israel in Eo Qui fecit eum 
 Sion exsultent in Kege suo. 
 
 et filii 
 
 Laudent Nomen Ejus in choro : in tympano et 
 psalterio psallant Ei. 
 
 Quia beneplacitum est Domino in populo Suo : 
 et exalta\dt mansuetos in salutem. 
 
 Exsultabunt sancti in gloria : Ijetabuntur in 
 cubilibus suis. 
 
 Essultationes Dei in gutture eorum : et gladii 
 ancipites in maniljus eorum. 
 
 Ad faciendam vindictam in nationibus : increpa- 
 tiones in populis. 
 
 Ad alligandos reges eorum in compedibus : et 
 uobiles eorum in manicis ferreis. 
 
 Ut faciant in eis judicium conscriptum : gloria 
 hsec est omnibus Sanctis Ejus. 
 
 P.SALMUS CL. 
 
 laudate 
 
 IAUDATE Dominum in Sanctis Ejus : 
 ■i Eum in firmamento virtutis Ejus. 
 
 Laudate Eum in virtutibus Ejus ; laudate Eum 
 secundum multitudinem magnitudinis Ejus. 
 
 Laudate Eum in sono tubas : laudate Eum in 
 psalterio et cithara. 
 
 Laudate Eum in tympano et choro : laudate 
 Eum in chordis et organo. 
 
 Laudate Eum in cymbalis benesonantibus ; 
 laudate Eum in cymbalis jubilationis ; omnis 
 spiritus laudet Dominum. 
 
 strains sound in the hymns of the Church Triumphant. And 
 thus shall the last words of the last Psalm receive that further, 
 most glorious, fulfilment which was foreshadowed to St. John 
 when the door was opened in Heaven : ' ' And every creature 
 
 which is in Heaven, and on the earth, and under the earth, and 
 such as are in the sea, and all that are in tliem, heard I saying. 
 Blessing, and honour, and glory, and power, be unto Him that 
 sitteth upon the throne, and unto the Lamb for ever and ever." 
 
 Alleluh, for tiik Lord God Omnipotent reigxeth.
 
 FORMS OF PRAYER TO BE USED AT SEA. 
 
 ^ The Momuig and Evening Service to be used daily 
 at Sea shall be the same which is appointed in the 
 Book of Common Prayer. 
 
 •[ These two following Prayers are to be also used in 
 her Majesty's Navy every day. 
 
 O ETERNAL Lord God, Who aloue spreadest 
 out the heavens, and riilest the raging of 
 the sea ; Who hast compassed the waters with 
 bounds until day and niglit come to an end ; Be 
 pleiised to receive into Thy Ahuighty and most 
 gracious protection the persons of us Thy servants, 
 and the Fleet in which we serve. Preserve us 
 from the dangers of the sea, and from the vio- 
 lence of the enemy ; that we may be a safeguard 
 unto our most gracious Sovereign Lady, Queen 
 VICTORIA, and her "Dominions, and a security 
 for such as pass on the seas upon their lawful 
 
 ii "Kingdoms" in 
 the MS. nnd the 
 Sealed Books. 
 
 occasions ; that the inhabitants of our Island may 
 in peace and quietness serve Thee our God ; and 
 that we may return in safety to enjoy the bless- 
 ings of the land, with the fruits of our labours, 
 and with a thankful remembrance of Thy mercies 
 to praise and glorify Thy holy Name ; through 
 Jesus Christ our Lord. Amen. 
 
 The Collect. 
 
 PREVENT us, O Lord, in all our doings, 
 with Thy most gracious favour, and further 
 us with Thy continual help ; that in all our works 
 begun, continued, and ended in Thee, we may 
 glorify Thy holy Name, and finally by Thy mercy 
 obtain everlasting life; through Jesus Christ 
 our Lord. Amen. 
 
 ^ Prayers to be used in Storms at Sea. 
 
 OMOST powerful and glorious Lord God, at 
 Wh«se command the winds blow, and lift 
 up the waves of the sea, and \fb.o stillest the 
 rage thereof ; We Thy creatures, but miserable 
 sinners, do in this our great distress cry unto 
 Thee for help : Save, Lord, or else we perish. 
 We confess, when we have been safe, and seen all 
 things quiet about us, we have forgot Thee our 
 God, and refused to hearken to the still voice of 
 Thy word, and to obey Thy commandments : But 
 now we see how terrible Thou art in all Thy 
 works of wonder; the great God to be feared 
 above aU : And therefore we adore Thy Divine 
 jMajesty, acknowledging Thy power, and implor- 
 ing Thy goodness. Help, Lord, and save us for 
 Thy mercy's sake in Jesus Christ Thy Son, our 
 Lord. Amen. 
 
 Or this. 
 
 0!MOST glorious and gracious Lord God, 
 Who dwellest in heaven, but beholdest all 
 things below ; Look down, wo beseech Thee, and 
 hear us, calling out of the depth of misery, and 
 out of the jaws of this death, which is ready now 
 to swallow us up : Save, Lord, or else we perish. 
 The living, the living, shall praise Thee. O send 
 Thy word of command to rebuke the raging 
 winds, and the roaring sea ; that we, being 
 delivered from this distress, may live to serve 
 Thee, and to glorify Thy Name all the days of 
 
 our life. Hear, Lord, and save us, for the 
 infinite merits of our blessed Saviour, Thy Son, 
 our Lord Jesus Christ. Amen. 
 
 •[ The Prayer to be said before a Fight at Sea 
 against any Enemy. 
 
 OMOST powerful and glorious Lord God, 
 the Lord of hosts, that rulest and com- 
 mandest all things ; Thou sittest in the throne 
 judging right, and therefore we make our address 
 to Thy Divine Majesty in this our necessity, that 
 Thou wouldest take the cause into Thine own 
 hand, and judge between us and our enemies. 
 Stir up Thy strength, O Lord, and come and 
 help us ; for Thou givest not alway the battle to 
 the strong, but canst save by many or by few. 
 O let not our sins now cry against us for ven- 
 geance ; but hear us Thy poor servants begging 
 mercy, and imploring Thy help, and that Thou 
 wouldest be a defence unto us against the face of 
 the enemy. Make it appear that Thou art our 
 Saviour and mighty Deliverer, through Jesus 
 Christ our Lord. Amen. 
 
 % Short Prayers for single persons, that cannot meet 
 to join in Prayer with others, by reason of the 
 Fight, or Storm. 
 
 General Prayers. 
 
 ORD, be merciful to us sinners, and save us 
 for Thy mercy's sake. 
 
 E 
 
 PRAYERS TO BE USED AT SEA. 
 
 These forms of Prayer were composed, and inserted here at 
 the Revision of 1661. They were probably written or com- 
 piled by Bishop Sanderson,' who "did also," says Walton, 
 
 1 The examination and revision of them was committed by Convocation 
 to Stern, Bishop ot Carlisle, on September 27, 1661. 
 
 " by desire of the Convocation, alter and add to the foi-ms of 
 Prayers to be used at sea, now taken into the Service Book " 
 [Walton's Life of Samlerson], but they have not been traced 
 in any older form, and those portions which are not taken from 
 other divisions of the Prayer Book are probably original com 
 positions drawn up for the occasion. They are mentioned in 
 the Preface as one of the additions which it was thought ex-
 
 jForms of Ipraycr to be uscD at ^ca. 
 
 651 
 
 Thou art the great God, that hast made and 
 rulest all things : O deliver lu for Thy Kame's 
 sake. 
 
 Thou art the great God to be feared above all : 
 save us, that we may praise Thee. 
 
 Special Prayers with respect to the Enemy. 
 
 THOU, O Lord, art just and powerful : O 
 defend our cause against the face of the 
 enemy. 
 
 God, Thou art a strong tower of defence to 
 all that flee unto Thee : save us from the vio- 
 lence of the enemy. 
 
 Lord of hosts, fight for us, that we may 
 glorify Thee. 
 
 suffer us not to sink under the weight of our 
 sins, or the violence of the enemy. 
 
 Lord, arise, help us, and deliver us for Thy 
 Name's sake. 
 
 Short Prayers in respect of a Storm. 
 
 THOU, Lord, that stillest the raging of the 
 sea, hear, hear us, and save us, that we 
 perish not. 
 
 blessed Saviour, that didst save Thy dis- 
 ciples ready to perish in a storm, hear us, and 
 save us, we beseech Thee. 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 Lord, hear us. 
 
 Christ, hear us. 
 God the Father, God the Son, God the Holy 
 Ghost, have mercy upon us, save us now and 
 evermore. Amen. 
 
 OUR Father, 'WTiich art in heaven. Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses. As we forgive them that trespass 
 
 against us. And lead us not into temptation ; 
 But deliver us from evil : For Thine is the king- 
 dom. The power, and the glory. For ever and 
 ever. Amen. 
 
 ^ When there shall be imminent danger, as many as 
 can be spared from necessary service in the Ship 
 shall be called together, and make an humble 
 Confession of their sin to God : In which every 
 one ought seriously to reflect upon those particular 
 sins of which his conscience shall accuse him ; 
 saying as foUoweth, 
 
 The Confession. 
 
 ALMIGHTY God, Father of our Lord Jesus 
 -^-J- Christ, Maker of all things, Judge of all 
 men ; We acknowledge and bewail our manifold 
 sins and wickedness, "Which we, from time to 
 time, most grievously have committed. By 
 thought, word, and deed. Against Thy Divine 
 Majesty, Provoking most justly Thy wrath and 
 indignation against us. We do earnestly repent, 
 And are heartily sorry for these our misdoings ; 
 The remembrance of them is grievous unto us ; 
 The burden of them is intolerable. Have mercy 
 upon us, Have mercy upon us, most merciful 
 Father ; For Thy Son our Lord Jesus Christ's 
 sake. Forgive us all that is past ; And grant that 
 we may ever hereafter Serve and please Thee In 
 newness of life. To the honour and glory of Thy 
 Name; Through Jesus Christ our Lord. 
 Amen. 
 
 ^ Then shall the Priest, if there be any in the Ship, 
 pronounce tliis Absolution. 
 
 ALMIGHTY God, our heavenly Father, Who 
 J^^ of His great mercy hath promised for- 
 giveness of sins to all them that with hearty 
 repentance and true faith turn unto Him ; Have 
 mercy upon you ; pardon and deliver you from 
 aU your sins ; confirm and strengthen you in all 
 goodness, and bring you to everlasting life ; 
 through Jesus Christ our Lord. Amen. 
 
 Thanksgiving after a Storm. 
 Jubilate Deo. f\ BE joyful in God, aU ye lands : 
 Ps. ixvi. \_J sing praises unto the honour of 
 His Name, make His praise to be glorious. 
 
 Say unto God, O how wonderful art Thou 
 in Thy works : through the greatness of Thy 
 power shall Thine enemies be found liars unto 
 Thee. 
 
 For all the world shall worship Thee ; sing of 
 Thee, and praise Thy Name. 
 
 O come hither, and behold the works nf God : 
 how wonderful He is in His doing toward the 
 children of men. 
 
 He turned the sea into dry land : so that they 
 went through the water on foot; there did we 
 rejoice thereof. 
 
 He ruleth with His power for over ; His eyes 
 behold the people : and such as will not believe 
 shall not be able to exalt themselves. 
 
 praise our God, ye people : and make the 
 voice of His praise to be heard ; 
 
 Who holdeth our soul in life : and suffereth 
 not our feet to slip. 
 
 For Thou, O God, hast proved us : Thou also 
 hast tried us, like as silver is tried. 
 
 Thou broughtest us into the snare : and laidest 
 trouble upon our loins. 
 
 Thou sufferedst men to ride over our heads : 
 we went through fire and water, and Thou 
 broughtest us out into a wealthy place. 
 
 1 will go into Thine house with burnt-offerings : 
 and will pay Thee my vows, which I promised 
 
 pedient to make, Imt no further light is thrown upon their 
 origin. The only parallel to tliem in tlie ancient services is a 
 Missa pro Nar!r,antibu.i, but this is not represented iji any of 
 the present forms. 
 
 It is not unlikely that they were .suggested by a Supply 
 of Prayer for the Ships that want Ministers to pray with tliem, 
 which was set forth bv the rebel Parliament as a supplement 
 
 to the "Directory of Public Worship," intended by them to 
 supersede the Prayer Book. In the preface to this it is stated 
 that the Common Prayer is still used on board ship, though 
 " for many weighty reasons abolished : " .iiid to prevent the 
 necessity of using it any longer " it hath been thought fit to 
 frame some prayers agreeing with the Directory established 
 by Parliament."
 
 652 
 
 jForms of ipraper to tie useD at ^ea. 
 
 with my lips, and spake witli my mouth, when I 
 was ill trouble. 
 
 I will offer unto Thee fat burnt-sacrifices, with 
 the incense of rams : I will offer bullocks and 
 goats. 
 
 come hither, and hearken, all ye that fear 
 CtOD : and I will tell you what He hath done for 
 my soul. 
 
 1 called unto Him with my mouth : and gave 
 Him praises with my tongue. 
 
 If I incline unto wickedness with mine heart : 
 the Lord will not hear me. 
 
 But God hath heard me : and considered the 
 voice of my prayer. 
 
 Praised be God Who hath not cast out my 
 prayer : nor turned His mercy from me. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Confiteniiiii 
 mino. Ps. 
 
 ,i Do- f\ GIVE thanks unto the Lord, 
 ■ '■^■"- Vy for He is gracious : and His 
 mercy endureth for ever. 
 
 Let them give thanks whom the Lord hath re- 
 deemed : and delivered from the hand of the enemy; 
 
 And gathered them out of the lands, from the 
 east, and from the west : from the north, and 
 from the south. 
 
 They went astray in the wilderness out of the 
 way : and found no city to dwell in ; 
 
 Hungry and thirsty : their soul fainted in them. 
 
 So they cried unto the Lord in their trouble : 
 and He delivered them from their distress. 
 
 He led them forth Ijy the right way : that they 
 might go to the city where they dwelt. 
 
 O that men would therefore praise the Lord 
 for His goodness : and declare the wonders that 
 He doeth for the children of men ! 
 
 For He satisfieth the empty soul : and filleth 
 the hungry soul with goodness. 
 
 Such as sit in darkness, and in the shadow of 
 death : being fast bound in misery and iron ; 
 
 Because they rebelled against the words of the 
 Lord : and lightly regarded the counsel of the 
 Jlost Highest ; 
 
 He also brought down their heart through 
 heaviness : they fell down, and there was none 
 to help them. 
 
 So when they cried unto the Lord in their 
 trouble : He delivered them out of their distress. 
 
 For He brought them out of darkness, and out 
 of the shadow of death : and brake their bonds 
 in sunder. 
 
 O that men would therefore praise the Lord 
 for His goodness : and declare the wonders that 
 He doeth for the children of men ! 
 
 For He hath broken the gates of brass : and 
 smitten the bars of iron in sunder. 
 
 Foolish men are plagued for their offence : and 
 because of their wickedness. 
 
 Their soul abhorred all manner of meat : and 
 they were even hard at death's door. 
 
 So when they cried unto the Lord in their 
 trouble : He delivered them out of their distress. 
 
 He sent His word, and healed them : and they 
 were saved from their destruction. 
 
 O that men would therefore praise the Lord 
 for His goodness : and declare the wonders that 
 He doeth for the children of men ! 
 
 That they would offer unto Him the sacrifice of 
 thanksgiving : and tell out His works with gladness ! 
 
 They that go down to the sea in shijjs : and 
 occupy their business in great waters ; 
 
 These men see the works of the Lord : and 
 His wonders in the deep. 
 
 For at His word the stormy wind ariseth : 
 which lifteth up the waves thereof. 
 
 They are carried up to the heaven, and down 
 again to the deep : their soul melteth away 
 because of the trouble. 
 
 They reel to and fro, and stagger like a drunken 
 man : and are at their wits' end. 
 
 So when they cry unto the Lord in their 
 trouble : He delivereth them out of their distress. 
 
 For He maketh the storm to cease : so that 
 the waves thereof are stiU. 
 
 Then are they glad, because they are at rest : 
 and so He bringeth them unto the haven where 
 they would be. 
 
 O that men would therefore praise the Lord 
 for His goodness : and declare the wonders that 
 He doeth for the children of men ! 
 
 That they would exalt Him also in the con- 
 gregation of the people : and praise Him in the 
 seat of the elders ! 
 
 Who turneth the floods into a wilderness : and 
 drieth up the water-springs. 
 
 A fruitful land maketh He barren : for the 
 wickedness of them that dwell therein. 
 
 Again, He maketh the wilderness a standing 
 water : and water-springs of a dry ground. 
 
 And there He setteth the hungry : that they 
 may build them a city to dwell in ; 
 
 That they may sow their land, and plant vine- 
 yards ; to yield them fruits of increase. 
 
 He blesseth them, so that they mnltiiily ex- 
 ceedingly : and suffereth not their cattle to 
 decrease. 
 
 And again, when they are minished, and 
 brought low : through oppression, through any 
 plague, or trouble ; 
 
 'Though He suffer them to be evil intreated 
 through tyrants : and let them wander out of the 
 way in the wilderness ; 
 
 Yet helpeth He the poor out of misery : and 
 maketh Him households like a flock of sheep. 
 
 The righteous will consider this, and rejoice : 
 and the mouth of all wickedness shall be stopped. 
 
 Whoso is wise will ponder these things : and 
 they shall understand the loving-kindness of the 
 Lord. 
 
 On the restoration of the Prayer Book it was prnliaMy felt 
 that the great increase of the Navy through the regular levy 
 of "ship money" during Cromwell's time had made some 
 special prayers of this kind desirable. 
 
 The prayers are for " occasional " use, with the exception 
 of the first two : and all that calls for notice is the fact that 
 
 they are framed on the strict principles of the Church of Eng- 
 land. Confession and Absolution are appointed, in extreme 
 danger, as a reality to which men will be glad to fly when 
 their souls are about to appear suddenly before God. The 
 responsive form is kept up thi-oughout : and the "Hymns of 
 Praise and Thanksgiving, " as well as the use of the Te Deum
 
 jrorms of Ipraper to tie uscD at %ca. 
 
 653 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Collects of Thanksgiving. 
 
 OJIOST blessed and glorious Lord God, 
 Who art of infinite goodness and mercy ; 
 We Thy poor creatures, whom Thou hast made 
 and preserved, holding our souls in life, and now 
 rescuing us out of the jaws of death, humbly pre- 
 sent ourselves again before Thy Divine JIajesty, 
 to offer a sacrifice of praise and thanksgiving, for 
 that Thou heardest us when we called in our 
 trouble, and did.st not cast out our prayer, which 
 we made before Thee in our great distress : even 
 when we gave all for lost, our .ship, our goods, 
 our lives, then didst Thou mercifully look upon 
 us, and wonderfully command a deliverance ; for 
 which we, now being in safety, do give all praise 
 and glory to Thy holy Name ; through Jesus 
 Christ our Lord. Amen. 
 
 Or this : 
 
 OilOST mighty and gracious good God, Thy 
 mercy is over aU Thy works, but in special 
 manner hath been extended toward us, whom 
 Thou hast so powerfully and wonderfully de- 
 fended. Thou hast shewed us terrible things, 
 and wonders in the deep, that we might see how 
 powerful and gracious a God Thou art ; how able 
 and ready to help them that trust in Thee. Thou 
 hast shewed us how both winds and seas obey 
 Thy command ; that we may learn, even from 
 them, hereafter to obey Thy voice, and to do Thy 
 will. We therefore bless and glorify Thy Name, 
 for this Thy mercy in saving us, when we were 
 ready to perish. And, we beseech Thee, make 
 us a,s truly .sensible now of Thy mercy, as we 
 were then of the danger : And give us hearts 
 always ready to express our thankfulness, not 
 only by words, but also by our lives, in being 
 more obedient to Tliy holy commandments. Con- 
 tinue, we beseech Thee, this Thy goodness to us ; 
 that we, whom Thou hast saved, may serve Thee 
 in holiness and righteousness all the days of our 
 life ; through jE3tJ3 Christ our Loud and 
 Savioor. Amen. 
 
 A Hymn of Praise and Thanksgiving after a dangerous 
 Tempest. 
 
 ' /~\ COME, let us give thanks unto the Lord, 
 ^J for He is gracious : and His mercy endureth 
 for ever. 
 
 b Ps. 145. 8. 
 c Ps, 103. 10. 
 rfPs. l->3. II. 
 e Ps. 116. 3; 10;. 
 /Ps. 124. 4. 3. 
 
 g Ps. 107. 25. 
 h Ps. 107. 26, 28. 
 
 i Ps. 66. 19, 20 ; 145. 
 
 ^■Ps. 107. 29; 147, 15, 
 
 /Ps. 107. n. 
 
 m Ps. 6R. 19. ; 
 
 « Ps. 92. 4. 
 
 o Ps. 72. 18, 19. 
 p Ps. 106. 48. 
 
 q Ps. 107. 1. 
 
 "Great is the Lord, and greatly to be praised ; 
 let the redeemed of the Lord say so : whom He 
 hath delivered from the merciless rage of the sea. 
 
 * The Lord is gracious and full of compassion : 
 slow to anger, and of great mercy. 
 
 ' He hath not dealt with us according to our sins : 
 neither rewarded us according to our iniquities. 
 
 "' But as the heaven is high above the earth : 
 so great hath been His mercy towards us. 
 
 'We found trouble and heaviness : we were 
 even at death's door. 
 
 ■^ The waters of the sea had well nigh covered 
 us : the proud waters had well nigh gone over 
 our soul. 
 
 ^ The sea roared : and the stormy wind lifted 
 up the waves thereof. 
 
 '' We were carried up as it were to heaven, and 
 then down again into the deep ; our soul melted 
 within us, because of trouble ; 
 
 Then cried we unto Thee, O Lord ; and Thou 
 didst deliver us out of our distress. 
 
 ' Blessed be Thy Name, Who didst not despise 
 the prayer of Thy servants ; but didst hear our 
 cry, and hast saved us. 
 
 *Thou didst send forth Thy commandment : 
 and the windy storm ceased, and was turned into 
 a calm. 
 
 ' let us therefore praise the Lord for His 
 goodness : and declare the wonders that He 
 hath done, and still doeth for the children of men. 
 
 '"Praised be the Lord daily : even the Lord 
 that helpeth us, and poureth His benefits upon 
 us. 
 
 He is our God, even the God of Whom cometh 
 salvation : God is the Lord by Whom we have 
 escaped death. 
 
 " Thou, Lord, hast made us glad through the 
 operation of Thy hands : and we will triumph in 
 Thy praise. 
 
 "Blessed be the Lord God : even the Lord 
 God, Who only doeth wondrous things ; 
 
 'And blessed be the Name of His Jlajesty for 
 ever ; and let every one of us say, Amen, Amen. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; , 
 
 As it was in the beginning, is now, and over 
 shall bo ; world without end. Amen. 
 
 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, and the 
 love of God, and the fellowship of the Holy 
 Ghost, be with us all evermore. Avien. 
 
 After Victoi-y or Deliverance from an Enemy. 
 
 A Psalm or Hymn of Praise and Thanksgiving after 
 Victory. 
 
 'TF the Lord had not been on our side, now 
 -L may we say : if the Lord Himself had not 
 been on our side, when men rose up against us ; 
 
 r Ps. 124. 3. 
 
 s Ps, 124. I, 2. 
 I Ps. 134. 4. 5 
 
 ""They had swallowed us up quick : when they 
 were so wrathfully displeased at us. 
 
 ' Yea, the waters had drowned us, and the stream 
 had gone over our soul : the deep waters of the 
 proud had gone over our soul. 
 
 after' victory, presuppose a clioral use of tlic C'liurch's ser- 
 vices. Some of the Prayers are evidently intendeil to be used 
 in the same m.annerand place as the "Occasional Prayers and 
 Thanksgivings," the ordinary daily Service being directed to 
 be used both by the Rubric at the head of these Fonns, and 
 
 by the first of the "Articles of War." The latter is as 
 follows : — 
 
 " Officers are to cause Public Worship, according to the 
 Liturgy of the Cliurcli of England, to be solcnmly performed 
 in their ships, and take care that prayers and preaching by
 
 654 
 
 jForms of iprapcr to t)c useD at ^ea. 
 
 But praised be the Loed : AVho hath not given 
 ns over as a prey uuto them. 
 
 " The Lord hath wrought : a mighty salvation 
 for us. 
 
 * We gat not this by our own sword, neither 
 was it our own arm that saved us : but Thy 
 right hand, and Thine arm, and the light of Thy 
 countenance, because Thou hadst a favour unto us. 
 
 "■ The Lord hath appeared for u.s : the Lord 
 hath covered our heads, and made us to stand in 
 the day of battle. 
 
 The Lord hath appeared for us : the Lord 
 hath overthrown our enemies, and dashed in 
 pieces those that rose up against us. 
 
 ''Therefore not uuto as, O Lord, not unto us ; 
 but unto Thy Xame be given the glory. 
 
 ■■ The Lord hath done great things for us : the 
 Lord hath done great things for us, for which we 
 rejoice. 
 
 •'^Our help .standeth in the Name of the Lord : 
 Who hath )nade heaven and earth. 
 
 ''' Blessed be the Name of the Lord : from this 
 time forth for evermore. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 a I Sam. 19. 3. 
 
 4 Ps. 44- 3- 
 
 c Ps. 140. 7. 
 
 i'Ps. I 
 
 \ After this Hymn may be sung the Te Deum. 
 H Then this Collect. 
 
 OALTillGHTY God, the Sovereign Com- 
 mander of aU the world, in Whose hand is 
 power and might which none is able to with- 
 stand; We bless and magnify Thy great and 
 glorious Name for this happy victory, the whole 
 glory whereof we do ascribe to Thee, Who art 
 the only giver of victory. And, we beseech 
 Thee, give us grace to improve this great mercy 
 to Thy glory, the advancement of Thy Gos])el, 
 the honour of our Sovereign, and, as much as in 
 us lieth, to the good of all mankind. And, we 
 beseech Thee, give us such a sense of this great 
 mercy, as may engage us to a true thankfulness, 
 such as may appear in our lives by an humble, 
 holy, and obedient walking before Thee all our 
 days, through Jesus Christ our Lord ; to Whom 
 with Thee and the Holy Spirit, as for all Thy 
 mercies, so in particular for this victory and 
 deliverance, be all glory and honour, world with- 
 out end. Amen. 
 
 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, and 
 the love of God, and the fellowship of the 
 Holy Ghost, be with us all evermore. Amen. 
 
 At the Burial of their Dead at Sea. 
 
 *[ The Office in the Common Prayer-book may be used ; 
 Only instead of these words [ We therefore coniinit 
 his body to the ground, earth to earth, etc.] say, 
 
 WE therefore commit his body to the deep, to 
 be turned into corruption, looking for the resur- 
 rection of the body, (when the sea shall give up 
 
 her dead,) and the life of the world to come, 
 through our Lord Jesus Christ ; Who at His 
 coming shall change our vile body, that it may 
 be like His glorious body, according to the 
 mighty working whereby He is able to subdue 
 all things to Himself. 
 
 the chaplains be performed diligently, and that the Lord's 
 Day be observed." 
 
 It is worthy of notice that the form with wliich the body 
 is committed to the deep in the Burial Service differs from 
 the older form in an important particular, "looking for the 
 resurrection of the body .... and the life of the world to 
 come," being substituted for " in sure and certain hope of the 
 
 resurrection to eternal life." This change has been adopted 
 in the American Book of Common Pi'ayer. The difference is 
 only a verbal one, but circumstances have given it importance : 
 and the words above have often been quoted as if they had 
 originated in America instead of in our own revision of 1661 ; 
 and with (as is probable) so Catholic-minded a Churchman as 
 Bishop Sanderson.
 
 AN INTRODUCTION TO THE ORDINAL. 
 
 § The Origin of the Ministry. 
 
 The fundamental principle of the Christian Ministry is 
 that it is derived from our Blessed Lord Himself, Who be- 
 came the Fountain of all ministerial authority and power 
 through the Offering of that " full, perfect, and sufficient sacri- 
 fice, oblation, and satisfaction for the sins of the whole world " 
 which constituted Him the Eternal High Priest of the New 
 Dispensation. 
 
 He gave an earnest of a pennaneut ministry, thus deriving 
 its authority and power from Him, when He sent fortli the 
 twelve Apostles and the seventy Evangelists on their tem- 
 porary mission during the time of His own personal Ministry : 
 He promised His perpetual Presence with such a ministry 
 when He declared to the Apostles, " Lo, I am with you 
 alway, even unto the end of the world " [Matt, xxviii. 20] : 
 and He established the twelve as the chief ministerial 
 channels through which ministerial life was to flow when, 
 having stated their commission "as My Father hath sent Me, 
 even so send I you," He ordained them by breathing into 
 them the breath of that ministerial life, and said unto them, 
 " Receive ye the Holy Ghost. Whose soever sins ye remit, 
 they are remitted unto them ; and whose soever sins ye re- 
 tain, they are retained." [John xx. 22, 23.] 
 
 The twelve, thus commissioned and ordained by the Great 
 High Priest, had other and special work to do in continuation 
 of His, for which they received special gifts on the Day of 
 Pentecost : but the ordinary ministerial gift was bestowed 
 upon tliem by Christ before His Ascension, and in such a 
 manner that they were able, even before the Day of Pentecost, 
 to orilain Matthias as one of their number [Acts i. 22, 20], 
 upon whom, thus ordained, the Pentecostal gifts came as upon 
 themselves. 
 
 But as the number of Christians increased, the twelve 
 Apostles found themselves too few to fulfil all the ministerial 
 duties of the Christian body ; and in the exercise of the 
 authority given to them by Christ — given either generally in 
 the words, " As My Father hath sent Me, so send I you," or 
 in some more detailed instructions not recorded — they dele- 
 gated part of their ministry to seven others, whom tliey 
 called, not "Apostles," but "Deacons" [Acts vi. 6], or 
 "Ministers to Apostles," who seem to liavu held an office 
 relatively to the Apostolate similar to that which tlie Apostles 
 themselves had licld relatively to Clirist during His personal 
 Ministry. [Acts vi. 8; viii. 5; xiii. 5; 1 Cor. xii. 2S.] 
 
 At a later time the sphere of ministerial work was still 
 further extended, and it became necessary to appoint per- 
 manent and stationary ministers in the local churclies wliicli 
 the Apostles organized. These were called "presbyters" or 
 "elders" [Acts xi. 30] — the Greek word prexhi/tcrhccoming 
 in English "priest" — whose office was that of ministering 
 to particular congregations, for -which purpose they were 
 "ordained in every church" [Acts xiv. 23; xv. 2, 4, 6, 22, 
 23], each to remain among his own jiarticular flock ; while 
 the duty of the Apostles called them from one place to 
 another, as having " the care of all the churches." [2 Cor. xi. 
 28.] 
 
 Later still, as the number of local churches increased, and 
 ■\vith tliem the number of presbyters, while at the same time 
 the number of the Apostles diminished, it became necessary 
 to provide for the government of these bodies and tlicir 
 ministers, and also to provide for a continuance of ministers 
 when the Apostles, who alone were ordainers at first, should 
 all have departed from the world. For this purpose nien were 
 ordained wlio were called "Overseers," the Greek word for 
 overseer liaving since been transformed from Ki^iinrojmn into 
 Biscop and "Bishop." The existence of such Bishops, as 
 early at least as A.n. 05, is shewn by .St. Paul's pastoral 
 Epistles, in which he speaks of "the office of a bisliop " as if 
 it was already familiar to the Churcli [1 Tim. iii. 1], and 
 indicates among its duties the ordination of priests [Titus 
 
 i. 5], the discipline of them [1 Tim. v. 1], and that of ordina- 
 tion in general. [1 Tim. v. 22.] 
 
 This sketch of Scriptural evidence on the subject shews that 
 a ministerial organization was developed during the lifetime 
 of the Apostles in whicli two special features are discernible : 
 fii-st, that of fixed ministration by one order of persons called 
 Presbyters or Priests in particular churches ; and secondly, 
 that of ministration by anotlier order of persons called Bishops, 
 to whom the duties of discipline and ordination were assigned. 
 To these special features of the New Testament ministry may 
 be added a third, that of ministration to and for other ministers 
 by an order of persons called Deacons. 
 
 The succession of tliis ministry of the Church from our 
 Lord, through the Apostles, may be traced in the Church of 
 England — as in many other Catliolio Churches — with great 
 clearness ; and the Chart on tlie following page will shew the 
 principal channels through which the Apostolic life of the 
 ministry has flowed do\vn to our present Bishops. 
 
 The three orders whose Scriptural and Divine origin has 
 been indicated above are named in the earliest Christian 
 records subsequently to the time of the Apostles which 
 we possess : as by St. Ignatius in several of his Epistles, 
 by St. Irenseus in his book on Heresies (where he gives 
 a list of the Bishops of Rome from the Apostles' time to 
 his owm), by St. Clement of Alexandria in his book called 
 IVie Piedayo'jue [iii. 12], by Tertullian [de Fufja, xi.], and 
 by St. Cyprian in many of his Epistles and Treatises. From 
 their days, that is, from about a century and a half after the 
 Apostolic age, and especially in the Ecclesiastical Histories 
 of Eusebius and his successors, there are abundant references 
 to tlie ministerial system of Christianity, whicli shew beyond 
 iloubt that ' ' from tlie Apostles' time tliere have been these 
 Orders of Ministers in Clirist's Church : Bishops, Priests, and 
 Deacons." 
 
 In the same way it may be she^^ii that tlie continuation of 
 the Christian ministry by ordination was always accounted 
 the work of Bishops, and Bishops only, in the ancient ages of 
 the Chureli. In tlie Eastern Cliurch the essential pow er of 
 ordination has ahvays been reserved to Bishops exclusively, 
 and it was not until the fourtli century tliat tlie African 
 Church permitted Priests to lay on their hands with the 
 Bishops in the ordination of Priests : nor after this rule was 
 adopted by tlie Western Church is there any example in 
 ecclesiastical history of ordination by any but Bishops only, 
 as their proper and peculiar function, conlirmcd by the ancient 
 Apostolical Canons and Constitutions, by the Councils of 
 Ancyra, Antioch, c. ix., Sardica, c. xix., Alexandria, Kic-ea, 
 c. xix., Chalcedon, c. xi., VI. Trullo, c. xxxvii., Constanti- 
 nople, Orange, II. Orleans, e. iii., Braga, c. iii., Cealchythc, 
 c. vi., Dalmatia, c. ii., and Seville, c. vi. ; by the testimonies 
 of the Fathers, St. Athanasius [II. Apol. c. Athan.^, St. 
 Chrysostom [in Phil., Horn. i. in 1 Ti>n. iii.], St. Augnstine 
 [de Hur. c. Iii.], St. Epiphanius, St. Jerome [Ejii-'it. ad 
 Kvany. ci.], St. Cyprian [Ep. xli.], Cornelius, Dionysius; by 
 the acts of the primitive Bishops, and by every sacramentary 
 and ritual. [Decrit. P. i., dist. Ixvii.] The Catholic doctrine 
 has ever been that without Sacraments there is no Chnrcli, 
 and without Bishops there can be no Priests, and consequently 
 no Sacraments. There is not one instance in Holy Scripture 
 or ecclesiastical history of ordination by Presbyters only ; it 
 w.ia the prerogative of Bishops, and thcrcfure the present 
 rubric [1GG2] declares that "no man sliall be accounted or 
 taken to be a lawful Bishop, Priest, or Deacon, or suffered to 
 execute any of the said functions, except he bo called, tried, 
 examined, .and admitted thereunto, acconling to the Form 
 hereafter following, or hath liad formerly Episcopal consecra- 
 tion or ordination. 
 
 § Sueci-ssion of the Ministry from the Apostles. 
 
 The order of Bishops is essential to the outward being of a 
 Church. " Scire debes Episcopum in EeclesiA esse et Kcclesiam
 
 656 
 
 3n JntroDuction to tbc ADrDinaL 
 
 CHART OF THE MINISTERIAL SUCCESSION OF THE CHURCH OF ENGLAND 
 
 OUR BLESSED LORD. 
 
 THE APOSTLES. 
 I 
 
 British Bishops. 
 I 
 
 Two Wina 
 
 unnamed [London 
 Bishop?. 662-675). 
 
 Chad [York 664, 
 Bergrwyn Lichfield 669, 
 [Llandafl]- Died 6;2]. 
 
 French Bishops. 
 I 
 
 Irish Bishops. 
 1 
 
 Vergilius [Aries]. 
 Augustine [Canterbury 597-604]. 
 
 Mellitus [London 604, Justus [Rochester 604, Laurentiiis 
 Canterbury 619, Canterbury 624, [Canterbury 
 
 Died 624]. Died 627]. 604-619]. 
 
 Romanus [Rochester 
 624-627]. 
 
 Paulinus [York 625 
 
 Rochester 633, 
 
 Died 644)- 
 
 Honorius [Canterbury 627]. 
 
 Felix 
 
 [Dunwich 
 t'3'>647]. 
 
 Iihamar 
 
 [Rochester 
 644]. 
 
 Thomas 
 [Dunwich 
 
 647-6521. 
 
 Deus-dedit [Canterbury 655-664]. 
 
 Damian [Rochester 
 
 655-664J. 
 
 Boniface 
 [Dunwich 
 652-669]. 
 
 Agilbert I Dorchester 
 650- Paris 664]. 
 
 Finan 
 
 [Lindisfame 
 
 651-661J. 
 
 I 
 
 I I 
 
 Cedda Diuma 
 
 [E. Saxons [Mercia 
 
 or London 656-658]. 
 
 654.664]. 
 
 Roman Milanese 
 Bishops. Bishops. 
 
 Ceollach 
 [Mercia 
 653-659]. 
 
 Trumhere 
 [Mercia 
 659-662]. 
 
 Colman Jarumnan 
 
 [Lindisfame [Mercia 
 
 661.674]. 662-667]. 
 
 Birinus 
 
 [Dorchester 
 
 634-650]. 
 
 Godwin 
 (Lyoni], 
 
 BERTHWALD 
 [Canterbury 
 _ . , 693-731]. 
 
 From whose succession all Archbishops 
 of Canterbury and York descended (or 
 about 500 years. 24 Bishops were con- 
 secrated during his incumbency. 
 
 Wilfrid 
 
 [York, Leicester, 
 
 Hexham. York, 
 
 664-709]. 
 
 Oftfor. 
 
 [Worcester 
 
 692-653!. 
 
 [All the consecrations from Augustine to Theodore are here inserted exactly 
 as they are recorded in Beae and other writers ; but it is reasonable to 
 suppose thnt there were many more of which no recorcts are known,) 
 
 Theodore 
 [Canterbury. 668-690.] 
 so Bishops were con- 
 secrated during his 
 incumbency, some of 
 ■whom doubtless were 
 associated with Berili- 
 wald in the consecra- 
 tion of succeeding 
 Bishops, though most 
 died before 693. 
 
 Plegmund 
 [Canterbury, S91-914]. 
 
 See Table at p. 663. 
 
 949 Medlxval Enetish Bishops. 
 
 ^1 
 
 Fox 
 [Winchester 
 
 1487.1523J. 
 
 Arundel 
 
 (Exeter 
 
 1496-1504]. 
 
 I 
 
 Fitzjaracs 
 [London 
 J 497-1522]. 
 
 Roman Bishops. 
 
 Clerk 
 (Bath 1523-1541], 
 
 Voysey 
 [Exeter 1519-1554]. 
 I I 
 
 Warm AM 
 [Canterl 
 1502-1^85]. 
 
 I 
 
 !HAM t 
 irbury. < 
 1585]- I 
 
 The following' Bishops were associated with Warham in consecrating succeeding 
 Bishops. VIZ. Fisher, of Rochester ; Sherborn. of Chichester; Halsay, of Lei^hlin; 
 Young, of Gallipoh; West.ofEIy; Longlands, of Lmcoln ; andV'oysey ofExeter. 
 
 I 
 
 Longlands 
 [Lincoln 1521.1547]. 
 
 Standish 
 
 [St. Asaph 151S-1535]. 
 
 Cranmhr 
 [Canterbury 1533-1 
 
 llnlLc-ichi Hodgkins. 
 [Luicoln]. 
 
 I 
 
 Chctham 
 [Sidon]. 
 
 I 
 
 Ridley 
 [London 
 "547-J555J. 
 
 Barlow 
 
 [Chicliestcr 
 1536-1569!. 
 
 I 
 
 Coverdaie 
 (Exeter 
 
 1551-1565I. 
 
 ■6'--l 
 
 Hilsey 
 [Rochester 
 iS35-'538]. 
 
 Parfew 
 [St, Asaph 
 1536-1554]. 
 
 I 
 
 Fisher 
 [Rochester i5o4-i535]- 
 
 Rawlins 
 [St. David's 
 i5=3-'S36]. 
 
 I Lonclands. 
 
 I 
 
 Siokesley 
 [ London 
 * 530- 1 5391- 
 
 Hodijkins 
 [Bedford 1537 
 
 I 
 
 Sc.->ry 
 fHcrciV.rJ 
 
 I 
 
 ' Holbeach was consecrated by ll.!-ey, Laiimer. and Parfew. 
 
 Parker (and four other Bisliops.] 
 [Canterbury 1559-1575]. 
 From whose succession all subsecjuent Archbishops of Canterbury and York have descended. 
 In the seventeenth century the succession thus derived was united with that of the ancient 
 Irish Church, through Bishops Thornboro' of Limerick, Murray of Kilfenora, and Hopkins of 
 Derry. Also with the Roman through De Dominis, origiaally Bishop of Vicenza, and after- 
 %-.ards Archbisliop of .Spalatro. 
 
 {See also an Appendix to this Table at p. G6S.1
 
 3n 3lntrotiuction to tf)C DrDinal. 
 
 657 
 
 ill Episcopo ; et si qui cum Episcopo non sint in Ecclesia non 
 esse." [St. Cvpr., Ep. Ixvi. § 7.] "Oirou fii/ (pavy 6 inlaKOTros 
 (K€t rb 7r\TJ6os ^OTOJ, wairep Sttou Slv rj Xpi<rrds 'Itjaovs eKci tj 
 KadoXiKT) iKK\-ncria. [St. Ionat., E]). ad Smi/ni. § viii.] But 
 eveu before the ordination of Bishops, the Apostles then being 
 alive, Deacons were chosen as coadjutors, at first in relie\'ing 
 them of secular business, but subsequently with permission 
 to preach and baptize [Acts viii. 5, 38] ; and this, which was 
 the constitution of the Church of Jerusalem, was adopted in 
 cities [Tit. i. 5] which were too small to requii-e the ministra- 
 tions of Priests, as at Philippi. [Phil. i. 1 ; St. Clem, ad 
 Carinth. c. xlii.] Thus Titus and Timothy by St. Paul, 
 Clement by St. Peter, Polycai-p of Smyrna by St. John, and 
 St. Mark of Alexandria, and Evodius of Antiocli, were con- 
 secrated Bishops. However, as the "care of all the Churches" 
 [2 Cor. xi. 28 ; Acts xv. 36 ; 1 Cor. v. 4] devolved ou the 
 Apostles, and their representatives the Bisliops in separate 
 and local Churches found the oversight too laborious without 
 assistance in their sacerdotal functions, they appouited Priests, 
 about the year 4.5, though reserving to the chief pastors the 
 right of laying ou of hands, jurisdiction, government, an^l 
 episcopal visitation. These bodies of Priests are invariably 
 mentioned in the plural number, as by St. Peter [1 Pet. v. 1] 
 and St. Paul [1 Thess. v. 12 ; Tit. i. 5 ; Heb. xiii. 7 ; 1 Tim. 
 V. 17] ; aud in consequence of their local supervision of places 
 where there was no resident Bishop, they were sometimes 
 called Bishops [Acts xx. 28 ; 1 Pet. v. 2 ; Phil. i. 1] ; they 
 corresponded to the Seventy, being in that afterwards called 
 technically the second order of Priesthood, Bishops occupying 
 the first order, and then, as Theodoret says, called Apostles. 
 [In 1 Tim. iii.] But until the second, century the names were 
 not invariably distinguished [St. Aug., Ep. Ixxxii. ; Theo- 
 doret, in 1 Tim. c. iii. ; St. Chry.s., Horn. i. ad Phil. c. 1] ; 
 thus St. John and St. Peter call themselves Priests. [1 Pet. 
 v. 1 ; 2 .John 1.] St. Paul mentions Epaphroditus, without 
 himself, as an Apostle [Phil. ii. 25], and Timothy as a Deacon. 
 [2 Tim. iv. 5.] By some medicX-val and later ritualists the 
 doctrine was held that Bishops and Priests formed one order 
 with two degrees, and St. Jerome says that with the ancients 
 the same man was Bishop and Priest, for one is a name of 
 dignity, the other of age. [Ep. Ixxxii ad Ocean.; comp. 
 Theod. iii. p. I, p. 700 ; and Theophylact, torn. ii. p. 626, A.] 
 But the Apostles, foreseeing that there would be a strife 
 among the Priests who should be the greatest [St. Clem. 
 Rom. c. xliv.], which would endanger unity, appointed chief 
 overseers of the Churches [St. Hieron., Ep. c. 1, ad Evang., 
 and C'omm. in Ep. ad Til. c. 1 ; St. Cypr., Ep. Iv.] in pro- 
 vinces and principal cities. These were at first called also 
 Angels [Phil. ii. 25; Rev. i. ii.], and hatl their known authority 
 and superior place established a long time before their settled 
 distinction of name and title took place. It is not improbable 
 that the Apostolical Bishops may have been called Angels as 
 ministering the New Testament with reference to the fact of 
 the Law having been received by the disposition of angels 
 [Acts vii. 53 ; Gal. iii. 19 ; Heb. ii. 12], and of our Lord being 
 called the Angel of the Presence [Isa. Ixiii. 9] and of the 
 Covenant [Mai. iii. 1 ; Ps. Ixviii. 8 ; Num. xx. 16 ; Exod. 
 xxxii. 34, xxxiii. 2] ; and St. Paul says that the Galatians 
 received him as an angel of God. [Gal. iv. 14.] At length the 
 interchange of names ceased, and the three orders of Bishops, 
 Priests, and Deacons were detennined and distinguished 
 nominally, even as from the beginning of Church polity they 
 liad been essentially distinct in office and powers. 
 
 It would be impossible within the compass of the space at 
 our disposal to give a complete series of patristic authorities 
 to illustrate the great fact of the Apostolical succession. A 
 few must suffice : — 
 
 St. Ignatius [.\.d. 107] : " The Bishop sitting in God's place. 
 Priests in the place of the company of Apostles, and Deacons. " 
 [Ad Mdt/ncK. c. vi.] — St. Irena^us [a.d. 202]: "We can 
 reckon up the list of Bishops ordained in the Churches by 
 the Apostles up to our time." [liar. 1. iii. c. iii. § 1, 2.] — St. 
 Clement of Alexandria [a.d. 218]: " Tho ccclesi.astical 
 lionours of Bishops, Priests, and Deacons are, I trow, tho 
 resemblance of angelic glory." [Strum. 1. vi. e. xiii. ; Pa^d, 
 1. iii. c. xii.]— TcrtuUiaii [a.d. 220]: "The High Priest, i.e. 
 the Bishop, has the right of giving baptism, then Priests and 
 Deacons, but not without his authority." [De Bapl. c. xvii.] ' 
 
 Our adorable Lord was Himself externally commissioned for 
 
 ' Sue iilao De rriisr. Ihrr. c. xxxJi. xli. ; Scorpiacc, 0, ix. Sirailnr t«8ti- 
 monies may be found in Origen, a.d. 254 {Hmn, in Matt. c. xxii. Tr. xxiii. ; 
 oil nkrcm. Itoin. xi.] ; St Cypri.in, a.d. 2S8 |Kp. Ixix. § 4 ; Ixvi. § 3 ; xxxl. 
 § 4]; Ensriiius [Ecd. Hist. 1. iii. c. iv. : iv. c. xxii.]: Optatus, a.d. 380 
 [rfeSt/iism. Doiiat. lili. i. c. xiii. xiv.] : St. Ambrose, a.d. 397 [ile tUgn. Sncml. 
 
 2'r 
 
 His Ministry by the visible descent of the Holy Ghost upon 
 Him, and by an audible Voice from Heaven proclaiming Him 
 to be the Messiah when He was about thirty years old. 
 "Christ glorified not Himself to be made an high priest, but 
 He that said unto Him, Thou art My Son, this day have I 
 begotten Thee." [Heb. v. 3.] None of His Apostles or dis- 
 ciples presumed to undertake any ministry until they received 
 a direct commission from Him. [Mark iii. 14 ; John iv. 2 ; 
 Luke X. 1.] It was the direct prophecy of God Himself that 
 He would take for Priests and Levites [Isa. Ixvi. 21], and 
 therefore, as St. Paul says of the Evangelical Ministry, ' ' No 
 man talccth this honour to himself but he that is called of God, 
 as was Aaron." [Heb. v. 4.] Aaron, his sons, and all the 
 Levites (corresponding to Bishops, Priests, and Deacons), 
 were commissioned by God [Lev. viii. 1, 2 ; Num. iii. 5], and 
 death was the penalty of an invasion of their oiBce [Num. 
 iii. 10, xviii. 17], as in the instance of Korah, Dathan, aud 
 Abu'am [Num. xvi. 39, 40] ; and Uzzah, for acting in things 
 pertaining to God without a Divine commission. [2 Sam. vi. 
 6, 7.] Saul lost his kingdom for offering sacrifice [1 Sam. 
 xiii. 12, 14], and Uzziah was smitten with leprosy and excom- 
 municated for bunting incense [2 Chi-on. xxvi. 16], whilst 
 Jeroboam's especial sin was that he consecrated all comers to 
 the priesthood [1 Kings xiii. 33, 34, xii. 31] ; and the heaviest 
 censures of God are denounced on all usui-pers of the pro- 
 phetical office. [Jer. xxiii. 19, 21, 31.] Such intruders, who 
 come in their own name, are characterized by our Lord Him- 
 self as thieves and robbers. [John v. 43, x. 1, 8.] St. Paul 
 expressly speaks of the distinct ministerial offices as of God's 
 ordinance. [1 Cor. xii. 28, 29 ; Rom. xii. 7 ; Eph. iv. 11, 12.] 
 "How shall they preach," he asks, "except they be sent?" 
 [Rom. X. 15.] So also our Blessed Lord said, "As Thou hast 
 sent Me into the world, even so have I sent them" (the 
 Apostles) [John xvii. 18] ; and, "Ye have not chosen Me, but 
 I have chosen you, aud ordained you." [Ibid. xv. 16.] 
 
 § Derivation of the English Ordinal. 
 
 As there was only one Pontifical for the use of each diocese, 
 copies of such collections of Services are among the rarest of 
 ecclesiastical books. The Pontifical of Salisbury — collated 
 with that of Winchester, which is in the University Library 
 at Cambridge, and of Bangor, preserved among the cathedral 
 muniments — has been piinted by Mr. Maskell in his Monu- 
 menta Ritualia ; and that of Exeter by Mr. Barnes. The 
 Pontifical of Egbert has been published by the Surtees 
 Society, and there are other uses in the Bodleian Library, 
 Oxford ; and, mostly imperfect, among the MSS. of the 
 British Museum. These sources of information, collated 
 with ancient Sacramentaries, Italian and French Pontificals, 
 the Euchologium of the Greek Church, and the Ordinals of 
 other Churches of that Communion, published by Martene, 
 Morin, and Assemanni, fomi the groundwork of the present 
 illustrations of the English Ordinal ; whilst the works of 
 Catalani, Hallier, Morin, and Muratori, and the notes of 
 Menard, and ■WTiters contained in the volume printed l)y 
 Hittorp, have been freely used. It is a remarkable fact that 
 English wTiters, such as Wheatlcy, Sparrow, and L'Estrange, 
 have wholly omitted the subject ; Mr. Palmer and Mr. Procter 
 have only cursorily illustrated the Services ; Bishop Cosin made 
 his notes, now in his Library at Durham and in the British 
 Museum, in copies of the Book of Common Prayer which do 
 not contain the Forms of Ordination ; and Dean Comber, hke 
 Dr. Mant and Dr. Doyly and Mr. Binder, has done little more 
 than ofl'er some practical observations, ^\'ith the exception, 
 therefore, of a volume on the English Ordinal by the present 
 ^vriter, this series of notes may be regarded as the first 
 ritualistic illustration of this all-important portion of the 
 Book of Common Prayer, whilst they embody the earliest 
 complete account of its developement from ancient sources. 
 For our Ordinal was not taken word fcjr word from the 
 Roman Pontifical, as Archbishop Whitgift asserted, but 
 framed on the comprehensive and broad grounil of all known 
 Forms and Manners of Ordination used in all branches of the 
 Catholic Church. 
 
 There wa,s a British Church existing in the second century, 
 and founded in the Apostolic age [EosEBius, Demonnt. Evamj. 
 1. iii. e. vii.; Theodoret adv. Gent. Disj). ix. in I'k. exvi., 
 Interpr. ; Tertullian' adv. Jud. c. vii. ; St. Clement, Ep. 
 ad (forinth. 0. v. ; St. Jeromk, Catal. Script. Ecclen. § v.] 
 In-«14, at the CouucU of Aries, prob.ably at Nica'a, 325, 
 
 c. iii. in Va. cxviii.]; Eiiiplianius, a.d. 403 [Ilnr. 1. iii. c. Ixxix.]; St. Cliry- 
 sostom, A.D. 407 [in 1 ad Tim. c. iii. Honi. xl.) ; St Jerome, a.d. 420 {ml 
 Ildind., Ep. v. adv. Lmif., ad Marcell. xxvii., in Ps. xliv.]; St. Augustine 
 [lie Bajit. 1. vii. c. xliil,, dc Verb, imjij. Senu. cii., de Mot. Ecda. lib. i. 
 c. xxxii.].
 
 658 
 
 3n 3lntror)uctton to tbe ©rDinal. 
 
 certainly at Sardica, 347, and Rimini, 360, British Bishops 
 were present. In 597 St. Augustine was consecrated by 
 Virgilius, Bishop of Aries ; Wilfred of York by Agilbert, 
 Bishop of Paris, 665. Tliere were also Bishops consecrated 
 in Rome, and Italy, by Saxon, Irish, and Scotch Bishops, 
 several of the latter having derived their orders from Rome. 
 For the purpose of simplifying the history of the gradual 
 developement of successive Ordinals, the contents of those 
 used in England from the fifth century to the present time 
 have been given, as well as the earhest known forms pre- 
 served in Sacrameutaries, which prove that the latter were 
 accepted as the fomiularies of the Western Church. It is 
 certain that the further we can trace back rituals, tlie simpler 
 they are ; for they only gradually received additions and 
 enlargement, with fresh rubrics designed to enhance the 
 solemnity of tlie ceremonial. Possibly these wei'c the inno- 
 vations of an individual Bishop, adopted by neighbouring 
 diocesans, until authoritatively recognized. But they were 
 changed according to the diversities of countries, times, and 
 men's manners. It will be seen how much they varied. 
 VVhUe the Church of England retained the essential form and 
 matter, she ordained, changed, or abolished some of those 
 ceremonies and rites of the Church which were ordained only 
 by man's authority, so tliat all things might be done to edify- 
 ing, and rendered more conformable with primitive usage. 
 
 The Form and OHices for making Deacons agi'ee in contain- 
 ing a Prayer Ad ordiuandum Diaconum, oremus dilectissimi, 
 a Prayer for the Holy Spirit, Exaudi Domine, an address for 
 united Prayer for the Deacon, Ad consummandum Diaconum, 
 Commime votum, and a Benediction, Domine Sancte Spei. 
 The delivei-y of the stole and Gospel, and other ceremonials, 
 were of later introduction. 
 
 Diaconus cum ordmatur, solus Episcopus qui eum benedicit 
 manum super caput illius quia uou ad sacerdotium sed ad 
 ministerium consecratur. [I^'. Council of Carthage, an. Morin, 
 p. 260.] 
 
 Sacramentary of St. Leo. [Migne, p. 260.] 
 
 Domine Deus, preces nostras clementer exaudi (f). 
 Oremus, dilectissimi (a). 
 Deus Consolator. 
 Adesto, qusesumus ((3). 
 
 Sacramental-)/ of St. Oelafhi.". [Morin, p. 267.] 
 Ordination. 
 Ad ordinand. Diac. Oremus, dilectissimi (a). 
 
 Exaudi, Domine Deus, preces nostras (f). 
 Consecration — Adesto, quajsumus (/J). 
 Ad conmmmaiulum— Commune votum (-/). 
 Benediction — Domine Sancte Spei (5). 
 
 Sacramentary of St. Ch-eriory. 
 
 Presentation by the Archdeacon. 
 
 Address to the people — Auxiliante Domino (0). 
 
 The Litany (x). 
 
 Ordination with laying on of hands. 
 
 Prayer — Oremus, dilectissimi (a). 
 
 Prayer for the Holy Spirit — Exaudi, Domine Deus (i). 
 
 Consecration — Adesto, qusesumus (/3). 
 
 Investiture with the stole (e). 
 
 Liturgia Alemannica. [Gerberti, 40, ninth century.] 
 Ordination. 
 
 Benedictio — Oremus, dilectissimi (a). 
 Exaudi, Domine (t). 
 Comecratio — Adesto, quiesumus .... honorum Dator (jj). 
 
 Oallican LUnrgy. Deacon. [Muratori, 664 ; Migne, xxii. 320.] 
 Allocutio ad populum, ending Si vestra apud meam concordat 
 
 electio testimonium quod \Tilti3 vocis approbate. Per 
 
 Dominum. 
 Oratio — Oremus, dilectissimi (a). 
 Consecralio — Adesto, quaesumus (j9). 
 Exaudi, Domine (|). 
 
 Ad consummandum Diaconi officium — Commime votum (7). 
 Benedictio — Domine Sancte Spei. 
 
 PoHliJical. [Claudius A. iii. 42 (Cotton MS.), of the tenth 
 century.] 
 
 Oratio ad Ordinandum Diaconi — Oremus, dilectissimi (a).' 
 Exaudi, Domine, preces nostras ('<;). 
 Domine Deus omnipotens. 
 
 Consecratio — Adesto, quaesumus, omnipotens Dens hononim 
 Dator (/3). 
 
 Ad consummandum Diaconi officium — Commune votum (7). 
 
 Benedictio — Domine Sancte Spei (5). 
 
 Investiture with stole (e). 
 
 Consecration of the Deacon's hands witli oil and chrism. 
 
 The Mass. 
 
 Pontifical of Egbert. 
 
 Address by the Bishop — Auxiliante Domino (0). 
 
 The Litany (x). 
 
 Investiture with stole. 
 
 Delivery of the Gospel. 
 
 Ordination of the Deacon with laying on of hands by the 
 
 Bishop. 
 Benediction of the Deacon — Oremus, dilectissimi (a). 
 
 (alia) Exaudi, Domine (f). 
 Consecration of the Deacon — Prayer for the Holy Spirit, 
 
 Adesto, quaesumus (ji). 
 Collect ad conservandum diaconatus officii, Commune 
 
 votum (7). 
 Benediction — A Prayer referring to St. Stephen : Domine 
 
 Sancte Spei (0). 
 Consecration of the hands of the Deacon with holy oil and 
 
 chrism. 
 
 De.\cqn. [Harl. MS. 2906, fo. 8, tenth century.] 
 
 Presentation by the Archdeacon (m). 
 
 The Gospel is read. 
 
 Si quis. 
 
 Litany (x). 
 
 Ordination by the Bishop only. 
 
 Commime votum — Address to the people (7). 
 
 Prajfatio — Oremus dilectissimi (a). 
 
 Consecratio — Adesto, quaisumus (/3). 
 
 Delivery of the stole. 
 
 Prayer for the Deacon with allusion to St. Stephen. 
 
 Deacons. 
 
 Deacons and Subdeacons approach together with their habits 
 
 [Bangor also] [separately Winchester and Exeter] (/i). 
 The Litany [omitted by Winton Pont.] (x). 
 The Deacons retire. 'The Bishop's address. 
 Diaconum oportet [a longer form in Winton Pont. ]. 
 Ordination by the Bishop, saying, Accipe Spiritum Sanctum 
 
 [the form omitted in ^^'inton Pont.]. 
 Pnefatio — Oremus, dilectissimi (a). 
 
 Exaudi, Domine (f). 
 Vere dignum, with a prayer in it for the Holy Ghost — Emitte 
 
 in cor Spiritum Sanctum. 
 Investiture with the stole. 
 
 [A long prayer in Winton Pontifical. ] 
 
 [The delivery of the Gospels. ] 
 
 [Commune votum] (7). 
 
 [Domine Sancte, Pater Spei] (5). 
 Delivery of the Gospels x x . 
 Domine Sancte, Pater fidei spei, etc. (0). 
 Delivery of the dalmatic. 
 Reading of the Gospels by a newly-ordained Deacon. 00. 
 
 1549, 1552, 1662. 
 
 Presentation to the Bishop (jn). 
 Address to the people [Prjefatio a. f. 7]. 
 Litany (x). 
 Holy Communion. 
 
 Collect — Almighty God, Who by Thy Divine Providence. 
 [Consecratio] ((3). 
 
 The Epistle, 1 'Tim. iii. 8, or Acts vi. 2. 
 Examination of candidates. 
 Ordination by the Bishop. 
 Delivei-y of the Gospel x x . 
 
 The Gospel, St. Luke xii. 35, read by a Deacon 00. 
 Collect — Almighty God, Giver of all good [ad consum- 
 mandum] (5). 
 
 Prevent us, Lord [added 1662]. 
 Benediction [added 1662]. 
 
 Ordering of Priests. 
 
 The earliest Services agree in containing a Prayer, Ad ordi- 
 nandum Presbytenim, called the Preface in the Salisbury 
 Pontifical ; the Consecratio corresponding to the Collect, 
 " Almighty God, Giver of all good things ;" the Consummatio 
 a final Collect, and the Benedictio. The Prayer for the giving 
 of the Holy Ghost was about the tenth century added to the 
 proper Preface of the Mass Vere dignum, and after the thii"- 
 teenth century took the direct form, "Receive the Holy Ghost,"
 
 an 3lntrotmctlon to the DrDinai. 
 
 659 
 
 and ill some Pontificals the Vera dxgnum is directed to be left 
 out. As early as the time of Pope Gregory there was an investi- 
 ture with the chasuble ; and in the tenth century a delivery of 
 the chalice and paten, and a change in the arrangement of the 
 stole : tlie Consecration of the hands occurs in the Gregorian 
 iSacramentary, and of the head in the Pontifical of Egbert. 
 The arrangement of tlie chasuble, and the introduction of the 
 Hymn, Veni, Creator Spiritus, were far later Insertions. 
 
 Presbyter cum ordinatur Episcopo eum benedicente et 
 manum super caput ejus tenente, etiam omnes Presbyteri qui 
 praesentes sunt manus suas juxta manuni Episcopi super caput 
 illius teneant. [IV. Counc. of Cartilage. ] 
 
 Sacramentary of Pope Leo. [Migne, 55. ll.j.] 
 
 Oremus, dilectissimi ((3). 
 Exaudi nos (7). 
 Uomine Sancte (a). 
 
 Sacramentary of St. Gelasltis. [Morin, 2G7.J 
 
 Prieet. 
 Si quis. 
 Litany. 
 
 Ordination by the Bishop. 
 Ad Ordinandum Presbyterum — Oremus, dilectissimi (/3). 
 
 Exaudi nos (y). 
 Consecratio — Domine Sancte, Pater omnipotens, leterue Deus : 
 
 honorum, etc. (a). 
 CoHsummatio — Sit nobis fratrcs communis oratio (5). 
 Benedictio — Sanctificationum onmium Autor (0). 
 
 Gregory's Sacramentary. 
 
 Priest. 
 
 Presentation by the Archdeacon. 
 
 Litany. 
 
 Ordination with laying on of hands. 
 
 Prayer for blessing on the Priest — Oremus, dilectissimi (§). 
 
 Prayer for the Holy Ghost — Exaudi nos, quoesumus (7). 
 
 Consecratio — Domine Sancte (a). 
 
 Investiture mth tlie chasuble. 
 
 Consecration of the hands (f). 
 
 Qallican Liturgy. [Muratori, 666 ; Migne, Ixxii. 521.] 
 
 Allocutio ad populum, ending Ideo electionem vestram debetis 
 
 voce publica profiteri. 
 Oratio — Oremus, dilectissuni (j3). 
 
 Exaudi nos (7). 
 (7on«ccrrt(io— Domine Sancte .... honorum, etc. (a). 
 f'onsummatio—i'Xt nobis patres communis oratio (5). 
 Benedictio — Deus Sanctificationum ((/>). 
 
 MS. Pontifical. [Claud. A. iii.] 
 Priest 
 Ordination. 
 
 Oratio ad Ordinandum Presbyterum. 
 Oremus, dilectissimi (fi). 
 Exaudi, quipsumus, Domine Deus (7). 
 Tlie stole is clianged. Consecratio (a). 
 
 Domine Sancte, Pater omnipotens, atcrnc. Dispositor 
 hononim, etc. 
 Consecration of the Priest's liands with chrism, with prayer, 
 
 and of his head ^v^th oil. 
 Investiture with the chasuble (f ). 
 CoH.s<"-)((<(o— Presbyteri, Sit nobis communis oratio (5). 
 The Mass. 
 
 Pontifical of Egbert [735—766]. 
 
 Investiture vnih the stole, with a prayer. 
 
 Mention of tlie title on which the Priest is ordained. 
 
 Ordination tiy laying on of tlie hands of tlie Bishop and 
 Priests, with a prayer. 
 
 Oratio ad Presbyterum Ordinandum— Oremus, dilectissimi (;8). 
 
 Exaudi nos (7). 
 
 Con-iecration of the Priest— Domine Sancte, Pater omnipo- 
 tens (a). 
 
 Oratio — Sit nobis communis oratio (0). 
 
 Benediction of the Priest— Deus Sanctificationum (</<). 
 
 Investiture witli the chasuble (c). 
 
 Consecration of the bauds with chrism m the shape of (f) a 
 cross, and of the head of the Priest witli oil. 
 
 Litnrtjia Alem,annica. [Ninth ccntuiy, Oerberti, 41.] 
 Ordination— The Priests holding their hands next the Bisliop's 
 hands. 
 
 Benedictio — Oremus, dilectissimi (/3). 
 Consecratio — Domine Sancte (a). 
 Consecration of the hands. 
 
 Priest. [Harl. 2906, tenth century. ] 
 
 Presentation by two Deacons and two Priests. 
 
 Ordination by Bishops and Priests. 
 
 Quoniam, dilectissimi. 
 
 Address to the people. 
 
 Prtface — Oremus, dilectissimi (/S). 
 
 Exaudi nos (7). 
 Vere dignum, with /Eterne Deus, lioiiornm Dator (o). 
 Investiture with stole. 
 Bincdiction — Deus Sanctificationum {</p). 
 Cruciform unction of botli lumds (f). 
 Delivery of paten and chalice. 
 Benediction. 
 
 Salisbury. — Priests. 
 
 Presentation by Archdeacon. 
 
 Duties of Priesthood explained — Sacerdotem oportet. 
 
 [A long address by the Bishop. Winton Pontif.] 
 
 Ordination by the Bishop in silence, tlie Priests assisting. 
 
 Pra'fatio Sacerdotum cum nota stando, Oremus, dilectis- 
 simi (j3). 
 
 [In the Exeter Pontifical is the Populi Commonitio, Com- 
 mune votum.] 
 
 Exaudi nos, quEesumus. 
 
 Vere dignum, with prayer for the Priests. 
 
 Investiture with stole and chasuble. 
 
 Consecration of the hands with oil and chrism. 
 
 Oratio — Deus Sanctificationum omnium (ijl). 
 
 The Hymn, Veni, Creator Spiritus [omitted iu Winton 
 Pontifical]. 
 
 Blessing of the hands. 
 
 Delivery of the paten and chalice. 
 
 [In the Winton Pontifical Consummatio — Sit nobis. 
 Communis oratio (5). 
 Deus Sanctificationum (0). 
 The Benediction.] 
 
 The Mass — After the Post-Communion. 
 
 The ordination by the Bishop — Accipe Spiritum Sanctum. 
 
 An-angement of the chasuble. [This is found also iu the 
 Greek Euchologium, where "the Bread" is put into the 
 hand of the newly ordained I'riest. The Deacon has a 
 flapper delivered to him. Asscmani, xi. 132.] 
 
 Benediction. 
 
 1549, 1552, 1662. 
 
 Sermon or Exhortation. 
 
 i Presentation by the Archdeacon. ^ 
 Address to the people. After the 
 
 The Litany. \ Veni, Creator, 
 
 Collect— Ahnighty God [the Consc- 1552. 
 
 cration (a) and Preface]. j 
 
 Epistle, Eph. iv. 7 [Acts xx. ; 1 Tim. iii., 1552]. , 
 The Gospel, Matt. ix. 36 [Matt, xxviii., 1552]. 
 John X. 1 [and .lohn xx., 1552]. 
 
 Address to the Candidates^ [after the Veni, Creator, 
 Prayer for them j 1552]. 
 
 Veni, Creator [after the Gospel, 1552]. 
 Prayer — Ahnighty God [Benediction (0)]. 
 Ordination by the Bishop, the Priests assisting. 
 Delivery of the Bible. 
 
 Collect — Most merciful Father [Consummatio] (S). 
 Prevent us, Lord [1662]. 
 The Benediction [1662]. 
 
 CONSECRATION OF BISHOP.S. 
 
 The Offices for consecration nf a Bishop agree in having a 
 Prayer for the elect, Oremus, dilectissimi, the Benediction, 
 A<lesto supplicationibus, and the Consecration, Deus honorum. 
 The Unction appears first in tlio Saci-anientary of Gelasius, 
 and tlie delivery of the staff in Egbert's Pontifical. A form 
 of cnthronization also occurs at an early date. 
 
 Episcopus cum ordinatur, duo J^Ipiscopi ponant et teneant 
 Evangelioram codicem supra caput et ccrvicem ejus, et uno 
 super eum fundente benedictionem rcliqui omnes Episcopi 
 qui adsunt manibus suis caput ejus tangant. [IV. Council of 
 Cartilage. ] 
 
 Sacramentary of Pope Leo. [Migne, Iv. 114.] 
 Exaudi, Domine, supplicum jireces (e).
 
 66o 
 
 an 3lntronuction to tfjc ©rOinal. 
 
 Suscipe, Domine. 
 
 Adesto, misericors Deu3 (7). 
 
 Propitiare Deus (a). 
 
 Deus honorum omnium (/3). 
 
 Sacramentary of St. Gelas'ms. [Morin, "207.] 
 
 Consecration with laying on of the Gospels. 
 
 Oremus, dilectissimi (0). 
 
 Adesto supplicationibus (7). 
 
 Propitiare Domine (a). 
 
 Deus lionorum omnium {fi). 
 
 Unction with chrism. 
 
 Jn a very ancient French Pontifical of Poictiers, c. 511 — 50(1, 
 ■printed by Morin. 
 
 Exhortation to the people. 
 Oremus, dilectissimi (5). 
 Exaudi, Domine (e). 
 Propitiare, Domine (a). 
 Collect — Deum totius sanctificationis. 
 
 Consecratio — Deus honorum omnium (/j), containing a prayer 
 for spiritual unction. 
 
 Sacram. Grei/orii. [Migne, Ixxviii, p. •22.'?.] 
 
 Ordination with imposition of hands. 
 
 Prayer for the Bishop — Oremus, dilectissimi (S). 
 
 Benediction of the Bishop — Adesto supplicationibus nostria (7). 
 
 Another prayer for the same — Propitiare, etc. (o). 
 
 Consecration — Deus honorum omnium {fi). 
 
 Unction. 
 
 Gallican Litnnji/. [Muratori, 669 ; Migne, Ixxii. ."^23.] 
 
 Exhortatio a<l populum. 
 
 Oratio et preces — Oremus, dilectissimi, the third Prayer in 
 the Ordo Komanus (5). 
 Exaudi, Domine (e). 
 Propitiare, Domine (a). 
 Collectio — Deiis omnium sanctiiicationum. 
 Consecratio — Deus honorum omnium, with a prayer for unction 
 of the Holy Ghost, and for enthronement (/3). 
 
 Liturgia Alemannica. [Ninth century, Gerberti, 42.] 
 
 Benedictio — Adesto, qua^sumus (7). 
 Propitiare (a). 
 
 Consecratio — Deus honorum, with prayer for the Holy 
 Spirit (/3). 
 
 Pont. Egberti. 
 
 Ordination by one Bishop pronovmcing the Benediction, two 
 
 holding the Gospels over the neck of the ordained, and the 
 
 rest holding their hands over his head. 
 ^Oremus, dilectissimi (5). 
 Three Prayers -(Adesto supplicationibus (7). 
 
 (Propitiare, Domine (a). 
 Consecration of the hands of the Bishop. 
 Unction of his head. 
 Delivery of the pastoral staff and ring. 
 
 Prayer ad pontificem orduiandum — Deus honorum omnium (/3). 
 Installation of the Bisliop on his throne, with prayer, Omiii- 
 
 potens Pater (f). 
 The Benediction. 
 
 Benedictio in consummatione Episcopi. Spiritus Sanctus 
 Septiformis \'eniat super te, et virtus Altissimi sine peccato 
 custodiat te, et onmis benedictio qua; in Scripturis Sanctis 
 scripta est super te veniat. Contirmet te Deus Pater et Filius 
 et Spiritus Sanctus, ut habeas vitam tetemam et vivas in 
 sieoula sajculorum. Amen. 
 
 fiali.'ibnry Pontifcal. 
 
 Bishop. 
 
 Presentation by two Bishops. 
 
 Examination by the Archbishop. 
 
 The Mass begun with the Prayer Adesto supplicationibus (7), 
 
 to the end of the Sequence. 
 The Archdeacon robes the elect. 
 Two Bishops present him. 
 Oremus, dilectissimi (5). 
 The Litany. 
 
 [The Hymn, Veni, Creator] [Winton Pontif.] 
 The Gospels laid on the head of the elect [with Aciipe 
 
 Spiritum Sanctum, Exeter Pont. ]. 
 Veni, Creator. 
 Vere dignum, with the preface for the Bishop elect. Domine 
 
 Sancte .... honor onmiimi dignitatum {fi). 
 
 Unction of the head of the elect with oil and chrism. 
 Preface and Prayers for the elect, for the gifts of the Holy 
 
 Spirit. Pater .Sancte, omnipotens Deus (j"). 
 Benediction of the Septiform Spirit [occuning also in Pont. 
 
 Egberti]. 
 Unction of the hands of the elect. 
 The delivery of the pastoral staff [also in Pont. Egbert ixnd 
 
 Dunstan]. 
 The delivery of the ring [also in Pont. Egbert]. 
 The delivery of the mitre. 
 The delivery of the Gospels. 
 The Post-Communion. 
 
 Greek Eucholorfmm [of the eleventh century]. 
 Ordination of a Bishop. 
 
 After the Trisagion the Archbishop goes up upon the steps of 
 the Sanctuary before the Holy Table, and receives a letter, 
 stating that by the approbation of the Bishops, Priests, and 
 Deacons, the heavenly grace which healeth the weak and 
 supplieth that which is lacking, promotes this godly I'riest 
 N. to be Bishop of the city ►Jt, and we therefore pray that 
 the Grace of the Holy Spiiit may descend upon him. 
 
 The Archdeacon then says, "Attend," and the Patriarch 
 reads the letter ; then Kyrie Eleison is said, and the elect 
 is led up by three Bishops, assistants in the consecration. 
 Then the Patriarch lays the book of the Gospels on his 
 neck, the Bishops touohuig it ; three signs of the cross are 
 made on his head, and the Bishop holding his hand on it 
 says two prayers : he then invests him with the pall : and 
 after entlironization the newly consecrated Bishop com 
 municates the Patriarch. [Assemanni, xl. 125.] 
 
 1549, 1552, 1662. 
 
 Communion Office. 
 Collect — Almighty God. 
 Epistle [1 Tim. iii. 1]. 
 Acts XX. 17 [1662]. 
 Gospel — John xxi. 15. 
 
 John XX. 19 [1662]. 
 
 John X. [1552]. 
 
 Matt. xx%'iu. 18 [1662]. 
 Presentation to the Bishop. 
 Oath of due Obedience. 
 Address to the Congregation, 
 The Litany. 
 
 Prayer — Almighty God, Giver of all good things [Consecra 
 . tion](/3). 
 Address to the elect. 
 Interrogation of the elect. 
 The elect robes. 
 Veni, Creatoi'. 
 
 Prayer — Almighty God [Benediction] (7). 
 Consecration by three Bishops. 
 Delivery of the Bible [and of the staff, 1549]. 
 Prayer — Most Merciful Father. 
 Prevent us [1662]. 
 Benediction [1662]. 
 
 § The Revision of the English Ordinal. 
 
 The first change in the old English Pontificals was made by 
 the omission of the Oath of Obedience to the Bishop of Rome 
 by Act 28 Hen. VIII. c. x. In the winter of 1548, a Com- 
 mittee, consisting of the Primate, the Bishops of Ilochester, 
 Ely, Lincohi, and Westminster, according to Heylm [Hist, 
 of Reform., pp. 57, 58], the Deans of St. Paul's, Lincoln, 
 Exeter, Cli. Ch., Archdeacon Robertson, and Redmayne, 
 Master of Trinity College, Cambridge, and, as Burnet adds 
 (Collier inclining to the same belief), the Ar-chbishop of York, 
 and Bishops of London, Durham, \^'orcester, Nonvich, St. 
 Asaph, Salisbury, Coventry, Carlisle, Bristol, and St. David's 
 [Burnet, Hist, of the Reform, pt. ii. b. i., and Collier, 
 Ecel. Hist. pt. ii. b. iv.], was appointed to reconstruct an 
 Ordinal. The old books of Ecclesiastical Offices had been 
 destroyed ruthlessly and needlessly by the King's orders 
 [Cakdwkll, Doc. Ann., No. xx.]; and therefore, in Novem- 
 ber 1549, the Parliament made an Act, declaring that "for- 
 asmuch as concord and unity to be had within the King's 
 Majesty's Dominions, it is requisite to have one uniform 
 fashion and manner for making and consecrating of Bishops, 
 Priests, and Deacons, or Ministers of the Church : Be it there- 
 fore enacted by the King's Highness, with the assent of the 
 Lords spiritual and tempoial, and the Commons in this present 
 Parliament assembled, and by the authority of the same, that
 
 an IntroDuction to tf)C C»rDinal. 
 
 66i 
 
 such form and manner of making and consecrating of Arcli- 
 bishops, Bishops, Priests, Deacons, and other ministers of the 
 Church, as by six prelates and six other men of tliis realm, 
 learned in God's law, by the King's Majesty to be appointed 
 and assigned, or by the most number of them, shall be devised 
 for that purpose, and set forth under the Great iSeal of 
 England before the first day of April next coming, shall by 
 \'irtue of the present Act be lawfully exercised and used, and 
 none other, any statute or law or usage to the contrary in any 
 wise notwithstanding." [3 & 4 Edw. VI. c. xii.] In the 
 House of Lords the Bishops of Durham. Chichester, Carlisle, 
 Worcester, and Westminster protested against the Act. 
 [Burnet, pt. ii. b. i.] Cranmer had the chief hand of the 
 work [Strite's Mem. of Cmnmir, ch. xi.], and, it is said, 
 drew up the preface. Three Offices only were prepared, 
 although the Statute had mentioned the ordering of other 
 Ministers of the Church, that is. Clergy in minor orders. Sub- 
 deacons and Readers, etc. It was providential that the 
 counsels of the more moderate party in the Church prevailed 
 over the rash advice of the intemperate and Germanizing 
 section, who would have abolished much that was of ancient 
 use. Poynet wished to abandon the veiy name of Bishop. 
 Grindal called it the mummery of consecration. Jewel would 
 have had no clerical dress, and Hooper would not wear it. 
 In the new form the unction of the Priest's hands, a French 
 rite in the sixth century, unknown in the Greek Church, and 
 not practised at Rome until after the time of Nicholas I., was 
 laid aside ; as was also the blessing of the Priest's habit with 
 a special blessing for his offering acceptable sacrifices, a cere- 
 monial not of earlier date than the eighth century. But the 
 ilelivery of the clialice, or cup with the bread, which had 
 been practised in the tenth century, was retained. It may 
 be observed, that under the Law certain portions of the 
 offertory were placed in the hands of Aaron and of his sons, 
 symbolically of their office of presenting the sacrifices before 
 the Lord. [Exod. xxix. 24.] The Service began with an 
 Exhortation; and one of the following Psalms, xl., cxxxii., 
 and cxxxv., at the discretion of the celebrant, was to be sung 
 as the introit to the Holy Communion. For the Epistle was 
 appointed Acts xx. 17-35, or else 1 Tim. iii. 1, 8 ; for the 
 Gospel, Matt. xx™i. 18 to the end, or John x. 1-16, or Jolm 
 XX. 19-23. The Veni Creator having been sung, the Deacon 
 was presented by the Ai'chdeacon. Then followed the Litany 
 with a special Collect. The Deacon to be ordained Priest 
 was to have a plain albe upon him ; the dress appointed for 
 the candidate for Deacon's orders, ynth the addition of the 
 word "white." The oath of the King's supremacy was 
 administered, and tlie Exhortation made by the Bishop, m ho 
 proceeded to put a series of questions copied literally in part, 
 and wholly in spirit, from the interrogatories made in the 
 Elder Pontificals to Bishops ; after a cex-tain space kept in 
 silence for prayers by the congregation, the Bishop, having 
 said a prayer, ordained the Deacon to the Priesthood, and 
 delivered to him the Bible ; the Holy Communion followed, 
 vnth. a special Prayer before the Benediction. In the orderuig 
 of Deacons the order was as in the present Form. 
 
 In the Litany, however, three of the petitions ran thus : 
 "From all sedition and privy conspiracy, from the tyranny 
 of the Bishop of Rome and all his detestable enormities," etc. 
 " That it may please Thee to ilhnninate all Bishops, Priests, 
 and Ministers of the Church," etc. "That it may please 
 Thee to bless these men, and send Thy grace upon them, that 
 they may duly execute the office now to lie committed unto 
 them to the edifying of Thy Church, and to Thy honour, 
 praise, and glory." The Epistle was 1 Tim. iii. 8- 10, or Acts 
 vi. 2. The oath of the King's supremacy was much longei-, 
 and in a dift'erent form. The newly-appointed Deacon was 
 to "read the Gospel of that day, putting on a tunicle." If 
 Deacons and Priests were ordained at the same time, the 
 whole of the three chapters of the First Epistle to Timothy 
 was read. In the form of consecrating an Archbishop or 
 Bishop, the Psalm for the introit at the Holy Connnunion 
 was to be the same as at the ordering of Priests. The Epistle 
 was 1 Tim. iii. 1, and the Gospel, .John xxi. 15, or "chap, x., 
 as in the order of I'riests." At the presentation, the elected 
 Bishop was to have upon him a surplice and coiic, and the 
 presenting Bishops to be in surplices and copes, and bearing 
 their pastoral staves in their hands. The Archbishop laid 
 the Bible on the neck of the consecrated Bishop, and put the 
 staff into his hand, saying, " Be to the flock," etc. 
 
 This complete Form and IManner was publislicd in March 
 1549-1.550, and printed by Richard Grafton, I'rinter to the 
 King and five Bishops were consecrated according to it. 
 I^nhappily the efforts of the extreme reformers prevailed now 
 
 over the better judgement of the Catholic party. The influ- 
 ence of Peter JIartyr, Alasco, Bucer, and Calvin was felt in 
 the counsels of Hooper, Poynet, and their followers. In 
 consequence of their representations, a new review was 
 instituted in the commencement of 1551 ; and on and after 
 All Saints' Day 1552 the Second Book of Edward VI. was 
 ordered to be in use. The handiwork of \-iolent men of 
 factious, peevish, and pei-verse spirit is only too recognizalJe, 
 "bewraying their own folly," and "full of innovations and 
 newfangleness. " Several laudable practices of the Church of 
 England, or indeed of the whole Catholic Church of Christ, 
 were now laid aside. The introits of the Holy Communion, 
 the habits of the candidates and of the presenting and elect- 
 ing Bishops, the delivery of the chalice and Sacred Elements, 
 anil of the pastoral staff, was omitted, and only one change 
 was made for the better at the instance of Hooper, the sub- 
 stitution in the oath of the King's supremacy of the words, 
 So help me God, throurjh Jesus Christ, for all Saints and the 
 holy Evaiiijelists. By Statute 5 & 6 Edw. VI. c. i. § 45, 
 the form and mamier of making and consecratmg of Arch- 
 bishops, Bisliops, Priests, and Deacons, was annexed to the 
 Book of Common Prayer, "faithfully and godly perused, 
 explained, and made fully perfect." This Act passed the 
 House of Commons, and was returned to the Lords, April 
 14, 1552 [Collier, Eccles. Hist. p. iv. b. ii.; Burnet, p. ii. 
 b. i.], and the 35th of the Articles draT\ii up in 1552 by a 
 Committee delegated by both Houses of Convocation, and 
 in force until 6 Eliz., declares that the book of the Order- 
 ing of the Ministers of the Church, for tinith of doctrine is 
 godly, and in nothing is repugnant to the sound doctrine 
 of the Gospel, but agreeth thereto and doth much promote 
 and illustrate the same. The 25th Article, entitled, "Nemo 
 in Ecclesia ministret nisi voeatus," is literally the same as 
 the 23rd in the Articles of Religion of 1562. Only one 
 Bishop was consecrated according to this Ordinal. 
 
 Out of twenty-six sees twenty were still occupied by 
 Bishops who had been consecrated according to the use of 
 the old Pontificals : upon the accession of Queen Mary, the 
 Acts of 3 Edw. VI. c. xii., for drawing up the Ordinal, and 
 5 Edw. VI. c. i., for annexing it to the Book of Common 
 Prayer, were repealed ; and after December 20, 1553, the 
 forms commonly used in England in the last year of King 
 Henry VIII. were only to be used. An imanswerable testi- 
 mony that the main body and essentials, as well in the 
 chiefest materials as in the frame and order thereof, had been 
 continued the same in the Reformed Ordinals, is contained in 
 the fact that the Roman jparty contented themselves with 
 requiring "the supply of those things wanted before," such 
 as unction and the delivery of sacred vessels and of the proper 
 habits [Art. XV. 1553 ; Burnet, ])t. ii. b. ii.], and so reconciling 
 the Ministers ordained according to the new form [Cardw. , 
 Doc. Ann., No. xxx. ; Heylin's Hist, of the Reform., p. L'OG], 
 and Pope Julius iii his Bull, 1553, giving Legatine power to 
 Cardinal Pole, desired him to reconcile and reinstate the 
 Bishops and Archbishops in their Cathedral Churijhes, and 
 permit them to ordain to the priesthood, — ad quoscuncjue etiam 
 sacros et Presbyteratus ordines promovere et in illis aut per 
 COS jam licet miniis recti! susceptis ordinibus, etiam in altaris 
 ministerio ministrare neenon nmnus consccrationis suscipere. 
 [Cardw., Doc. Ann. xxxii.] It will be borne in mind that 
 these subsidiary rites and ceremonies, as will be shewn on a 
 later page, are regarded by Roman Catholic Canonists of the 
 first rank and eminence to be wholly unessential and of very 
 late introduction. On .lune 13, 1558, every copy of the 
 English Ordinal was required to be delivered up to the 
 Ordinary of the diocese. [CardwcU, No. xxxix.] Thirteen 
 Bishops were consecrated during the imprisonment of the Pri- 
 mate Cranmer, and as many were irregularly intruded into sees 
 not vacant [Burnet, pt. ii. b. ii. ; Heylin, p. 208] by the autho- 
 rity of the Pope, which had been renounced by the Provincial 
 Synods of Canterbury and York, as well as by individual dio- 
 ceses. In November 1558, Queen Mary and Cardinal Pole died. 
 
 On the accession of Queen Elizabeth the Second Book of 
 Edward VI. , \vith the Ordinal, having been reviewed by Parker, 
 Cox, Pilkington, Grindal, Sandys, Guest, May, Bill, and Smith, 
 was restored by Act of Parliament, April 20, 1 Eliz. e. ii. § 3, 
 to be in force and effect after June 24, and tlie Act of Repeal 
 passed in Queen Mary's reign was annulled. On December 17, 
 1559, at Lamljeth'Chapel, l'arkcr-\\'.as consecrated to thearch-scc 
 of Canterbury by the Bisliops of Chichester, Hereford, I'.cdford, 
 and (late) Exeter. The Ordinal had licen included under the 
 words "of Administration of Sacraments, Rites, and Cere- 
 monies," but Bishop Bonner objcctid that it was not expressly 
 named, although of course it formed an integral jiait of the
 
 662 
 
 3n ^ntroDuction to tbc flDrDinal. 
 
 Book of Commou Prayer by Statute of 1552, aud liad been 
 repealed together with it in 1553. However, to put an end 
 to all such exceptions, an Act was passed September 13, 15b'G, 
 S Eliz. c. i. § 3, 5, confirmed by 1 Jac. I. c. xxv. § 48, 
 authorizing the use of the Ordinal in future, aud declaring 
 that all persons that had been or sliould be made, ordered, 
 or consecrated by it were true Ai'chbishops, Bishops, Priests, 
 and Deacons. But the 3Gtli Article of Keligion, drawn 
 up in 1562, and confnined by Convocation, 1571, had already 
 decreed the validity of all orders conferred according to the new 
 Ordinal since the second year of Edward VI., and the Act, 
 13 Eliz. c. xii., required subscription to those Ai'ticles by tlie 
 Clergy ; the Constitutions Kcclesiastical, 1575, further required 
 that Holy Orders should be given only according to the form 
 and manner of the Ordinal ; and in those of 1604 [c. xxxvi.] 
 all impugners of the Ordinal were declai'ed excommunicate, 
 and all candidates for the ministry required to acknowledge 
 its confonnity with the Word of God. Courayer mentions 
 the important fact that Pope Pius IV. by his envoy ofifei'ed 
 to confirm the whole English Prayer Book, of course includ- 
 ing the Ordmal, provided the Church of England would be 
 reconciled to the Pope and acknowledge his supremacy. [Ch. 
 xiii. p. 235.] In 1640, when a complete Pontifical was to 
 have been drawn up, the form of Ordering Bishops, Priests, aud 
 Deacons was to liave been retained. [Heylin, Cyin: Aiujlic. 
 pt. ii. p. 414.] In .January 1645, the Book of Common Prayer 
 was proscribed. On March 25, 1661, by Royal Commission, 
 King Charles II. empowered Conferences to be held for a 
 ' ' review of the Book of Common Prayer, comparing the same 
 with tlie most ancient Liturgies which have been used in the 
 primitive and purest times." Bishops Cosin, Wren, Sander- 
 son, Nicholson, Morley, Henchman, Skinner, aud Warner 
 proceeded to undertake the work, assisted by the MS. notes 
 of Bishops Cosin, Overal, aud Andrewes. On November 29, 
 the Upper House were still at work upon the revision of the 
 Ordinal; on December 20, 1661, the Book was received, 
 approved, aud subscribed by both Houses. On May 19, 1662, 
 the Bill for the Uniformity of Public Prayers aud Adminis- 
 tration of the Sacraments received the Royal Assent, and 
 provided that the new Book sliould be used after the feast of 
 St. Bartholomew, 1662. [13 & 14 Car. II. c. iv. § 32.] It was 
 authorized again by Act, 1706, 5 Ann. c. v. viii. art. xxv. § vii. 
 The alterations, additions, and variations were chiefly made 
 in rubrics for the better direction of those officiating in the 
 Service, in a clearer explanation of some words and phrases, 
 and rendering the Epistles and (iospels according to the last 
 translation. The former were numerous and of greater sig- 
 nificancy and importance. 
 
 In the Onlering of Deacons the words, "After Morning 
 Prayer is ended there shall be a Sermon or," were added in 
 the first rubric. Tlie Bishop was required to be sitting in his 
 chair near to the Holy Table, whilst the candidates were once 
 more directed to be decently habited, that is, in the habit 
 ^nd apparel suitable to the order to which they were to be 
 ordained, — "the vestures appointed for their ministry," a 
 plain albe or surplice, with a cope for Priests, and albes with 
 tunicles for Deacons, were appointed in the first Prayer Book 
 of Edward VI. This rubric therefore restored in spirit that 
 of the first Prayer Book of Edward VI. , whilst it was opposed 
 to the old custom of investiture of the candidates by the 
 Bishop's own hands. In the Litany the word "rebellion" 
 was substituted for the passage, " From the tyranny of the 
 Bishop of Rome and his detestable eaonnities;" "Bishops, 
 Priests, and Deacons," for the vague wording, "Bishops, 
 pastors, and ministers of the Church;" and for "to bless 
 these men and send," etc., "these Thy servants now to be 
 admitted to the order of Deacons, and to pour Thy grace 
 upon them." The Prayer of St. Chrysostom was omitted. 
 This rubric was now added, "Then shall be sung or said tlie 
 Service for the Communion, with the Collect, Gospel, and 
 Epistle as f olloweth. " The candidate was desired to " A « mh/i/ 
 kneel be/ore tlie Bishop." At the delivery of the Gospel, the 
 words "thereto Ucensed by tlie Bishop himself," were sub- 
 stituted for "thereunto ordimti-ili/ commanded." Instead of 
 the Gospel of the day, a proper Gospel was enjoined ; and tlie 
 Collect, " Prevent us, Lord," was added from the Post-Com- 
 munion Office. In the address on the duties of a Deacon, the 
 words "to baptize "were enlarged into these, "in the absence of 
 the Priest, to baptize infants ; " and the sentence ' ' they may be 
 relieved by the parish or other convenient alms," was altered 
 to " relieved with the abns of tlie iiari.sliioners or others." 
 
 The Ordering of Priests. — The form hitherto began with tlie 
 Service for the Holy Communion ; after an Exhortation and 
 the presentation of the candidates followed the singing of 
 
 the Veni Creator, but it was now removed to the begiunlug 
 of the Service in a manner like that for the Ordering of 
 Deacons. For the Epistle of 1552, Acts xx. 17-35, or 
 1 Tim. iii., transferred to the Consecration of Bishops, because 
 the 7rpfcr/3iiTepoi mentioned therein were the Bishops of Asia 
 Muior [St. Chrysostom, Hom. xi. 1 ; Tueodoret in 1 Tim. 
 iv. 14; (EcuMENius, Comm. in 1 Tim. c. xiii. ; Theophylact 
 i)i 1 Ep. ad Tim. iv. 14; Suk'ER, The.s. Eccles. ii. p. 824; 
 Aquin.\s, Comm. cap. iv. § 3], Epli. iv. 7 was appointed. 
 The Gospel, Matt, xxviii. 18-20, now the appropriate thii'd 
 Gospel for the Consecration of Bishops, was exchanged for 
 Matt. Lx. 36, and the tliii'd Gospel, John xx., was removed 
 to that Service also. Another translation of the hymn Veni 
 Creator, probably made by Bishop Cosin, was added. The 
 words "for the office and work of a Priest in the Church of God 
 now committed unto thee by the imposition of our hands," 
 were inserted after tlie words "Receive the Holy Ghost," in 
 order to determine the ordination to the Priesthood. The old 
 rubric was ambiguous, "If tlie Orders of Deacon and Priest- 
 liood be given both upon one day, then shall all things at tlie 
 Holy Communion be used as they are appointed at the 
 Ordering of Priests, saving that for the Epistle the whole of 
 1 Tim. iii. shall be read as it is set out before in tlie Ordering 
 of Priests, and immediately after the Epistle the Deacons 
 shall be ordered, and it sliall suffice the Litany be said once." 
 It was now expanded into a fuller and clearer shape : " And 
 if on tlie same day the Orders of Deacons be given to some, 
 and the Order of Priesthood to others, the Deacons shall be 
 first presented and then the Priests, and it shall suffice that 
 the Litany be once said for both. The Collects shall both be 
 used, first that for Deacons, then that for Priests. The 
 Epistle shall be Eph. iv. 7-13, as before in this Office. Im- 
 mediately after whicli they that are to be made Deacons shall 
 take the Oath of Supremacy, be examined and ordained as is 
 above prescribed. Then one of them having read the Gospel, 
 which shall be either out of Matt. ix. 36-38, as before in this 
 Office, or else Luke xii. 35-38, as before in the form for Order- 
 ing of Deacons, they that are to be made Priests shall likewise 
 take the Oath of Supremacy, be examined and ordained as in 
 this Office is before explained." 
 
 Consecration of a Bishop. — lu place of tlie old title and 
 rubric, "The form of Consecrating of an Archbishop or 
 Bishoi)," these were added, "Tlie form of Ordaining or 
 Consecrating of an Archbishop or Bishop, which is always to 
 be perfomied on some Sunday or Holydaj'. " ' ' When all 
 things are duly prepared in the Church and set in order." 
 " After Morning Prayer is ended, the Archbishop, or some 
 other Bishop appointed, shall begin the Communion Ser\'ice, 
 in which tliis shall be tlie Collect," the latter containing a 
 slight alteration of the Collect for St. Peter's day, the name 
 of that Apostle being omitted. The word ordaining was 
 added to shew the distinction between the Orders of Priest 
 and Bishop, and the ceremonial was directed to take place on 
 a Sunday or Festival, a special Collect being added. The 
 Epistle, Acts xx. 17, with the rubric, "And another Bishop 
 shall read the Epistle," was added, and the Gospel, John 
 XX. 19 (in place of " John x. , as in the Ordering of Priests "), 
 or Matt, xxviii. 18, with the rubric, "Then another Bishop 
 shall read the Gospel," was inserted ; thus securing the 
 ]iresenee of at least three Bishops, the Canonical number, and 
 the reading of appropriate passages of Holy Scripture. The 
 former rubric, "After the Gospel and Credo ended, first the 
 elected Bishop shall be presented by two Bishops unto- the 
 Archljishop of that province, or to some other Bishop appointed 
 by his commission, the Bishops that present him saying," 
 was amplified thus, "After the Gospel and Nicene Creed and 
 the Sermon are ended, the elected Bishop, vested with his 
 rochet, shall be presented by two Bishops unto the Archbishop 
 of that province, or to some other Bishop appointed i.?/ lauful 
 commission, the Archbishop sitting in his chair near the Holy 
 Table, and the Bishops that present hini saying." A pro- 
 vision was thus made for a proper habit to be worn by the 
 elect, for the proper position of tlie Archbishop, and for the 
 appointment of his representative in case of his illness or 
 death. In the next rubric the words " person elected " were 
 changed into "persons elected." In the Litany the nibric 
 was altered from "he shall say," to "the proper sufifrage there 
 following shall be omitted, and this inserted instead of it." 
 In the address to the elect the words ' ' to the government of 
 the congregation of Christ," were altered to "government in 
 the Church of Christ." After the sixth question was inserted 
 a new interrogatory, " Will you be faithful in ordaining, 
 sending, or laying hands upon others ? Answer. I will so be, 
 by the help of God. " After these questions, for the words
 
 9n 3lntroDuction to tbc SDrDmal. 
 
 663 
 
 " The Archbishop," the rubric was added, " Thfu the Arch- 
 bishop, standing up, shall say;" and for the rubric " Tlien 
 shall be sung or said, Come, Holy Ghost," another was sub- 
 stituted, "Then shall the Bishop Elect put ou the rest of the 
 Episcopal habit, and kneeling downi, Veni, Creator Spiritus 
 shall be sung or said over him, the Archbishop beginning, and 
 the Bishops with others that are present answering by verses 
 as followeth." In the i-ubric preceding the Coni=ccration the 
 words " kneelimj before than on liix Icnci'n," weru added after 
 "the elected Bishop;" aud for the form, "Take the Holy 
 Ghost, and remember that thou stir up the gi-ace of God wliicli 
 is in thee by imposition of hands, for God hath not given us 
 the spirit of fear, but of power, and love, and of soberness," 
 another was ordered: "liexeioe the Holy GhosI for the nffiee 
 ami work of a Bishop in the Church of God, now committed unto 
 thee by the imposition of our hands, in the Name of the Father, 
 and of the Son, aud of the Holy Ghost . Amen. And remem- 
 ber," etc., thus emphatically marking the consecration to the 
 Episcopate. The words "with other, "were changed into "with 
 others " who were to communicate with the new-consecrated 
 Bishop ; and ' ' after the last Collect " to " for the last Collect," 
 "Prevent us, O Lord," being inserted before the Benediction. 
 Such is the history of the great revision of the Ordinal of 
 1662. Some ceremonies were with reverence restored in 
 conformity with ancient precedents ; many improvements 
 were made, and certain reconstructions to secure greater con- 
 formity in the services were carried out. In the year 1689 
 some insidious designs against the integrity of the Ordinal 
 wei'c set on foot, but, under God's good providence, frustrated. 
 With some few variations, it is in use in that great branch 
 of the Catholic Church founded in the United States of 
 America, and in the sister Churches of Ireland and Scotland 
 it has been preserved in its complete form. 
 
 § The Essentials of Ordination. 
 
 The Greek words for Ordination were reXfiow, ayidicii' 
 [John.son's Unbl. Sac. ch. ii. sect. 1], and TcKecnovpyia, KaOiepwffis 
 [ZoNARAS in I. Can. Apost.], and, by Dionysius, icpariKT) 
 TcXeluati, but almost universally x^V^""^"- "i the sense both 
 of Election [I. Cone. Nicjen. a.d. 325, c. iv. I. Cone. Antioch, 
 A.i>. 341, c. xix., and Laodica;a, a.d. 365, c. v. 2 Cor. viii. 19, 
 as the Jewish Judges of Consistories and the public JIagistrates 
 of Athens were chosen by a show of hands] and of Ordination 
 by laying on of hands. [Acts xiv. 23 ; 1 Tim. iv. 14 ; 2 Tim. 
 i. 6.] But the latter is almost wholly and certainly the 
 proper sense in which it was applied. [St. Hieron., Comm. 
 in Esai. c. Iviii. Cone. Neo-Ca;sar. c. ix. a.d. 314. Ancyra, 
 c. 314, c. X. 2 Cone. Nic. o. xiv. St. Basil, Ep. ad Amph. 
 c. X. St. Chry.s. in Ep. ad Tit. c. i. ; Hom. ii. in Ep. ad 
 Phil.] The word x^^P"^^^"^"' employed by the Council of 
 Antioch, e. 341, 'c. x., and the2ndCounc. of Nicaa, c. 4, means 
 benediction of the ordained ; iirlOiai^ tuv x^'P"^"' w'hich ex- 
 presses the actual ceremony or matter of Ordination, is a 
 mere synonym for xe'P<"'<"''«' The laying on of the Bishop's 
 hands is the only essential rite of Ordination, being of Aposto- 
 lical origin, having Scriptural authority, aud being that cere- 
 mony which has prevailed iu all ages and among all branches 
 of tiie Catholic Church. [Insl. Calvini, lib. ix. c. iii. § 16. 
 Reform. Leg. Eecles. de Sacr. c. vi. Bkcan. de Sacram. c. 
 xxvi. qu. iv. 3, 6.] Laying on of hands was the action used 
 in blessing among the Jews [Gen. xlviii. 14], and was cm- 
 ployed by our Saviour [JIark x. 16], and also in the Consecra- 
 tion of Priests [Num. xxvii. 18, 19 ; Deut. xxxiv. 9 ; Num. 
 viii. 10 ; Exod. viii. 6, 7], the hand being sj-mbolic.al of 
 Divine aid. [Ps. Ixxxix. 21, 22; E/.ek. iii. 14.] Our Lord 
 used the incommunicable ceremony of breathing, as the 
 Author of the heavenly gift, and as shewing that the assistance 
 of the Holy Ghost, which proceedeth from Him alone, could 
 make efficient niinis'x'rs of the new Testament, and would be 
 given to them forvlioir spiritual work. But as He ascended 
 He laid on His uplifted hands and blessed His Apostles [Luke 
 xxiii. 50], and this significant action was adopted by them as 
 symliolical of Divine protection, and a token of delegated and 
 spiritual power. Thus St. Paul and St. Baniabas were 
 ordained with prayer and the laying on of hands, and are 
 said to be sent forth by the Holy Ghost. [Acts xiii. 3.] Thus 
 St. Timotliy was consecrated [1 Tim. iv. 14 ; 2 Tim. i. 6] ; 
 thus the Bisliops, ordained by the Apostles, are said to have 
 been constituted by the Holy Ghost. [Acts xx. 28.] Thus 
 Do.acons were ordained [Acts vi. 3], and Priests. [ 1 Tim. v. 22. ] 
 
 This doctrine has been held by Fathers, Councils, aud 
 Canonists. [St. Jerome m Esai. Iviii. 10. St. Auoustixe, 
 lie g1.1t. rum Emer. § xi. ; de Bapt. eontr. Donnt. c. i. § 2 ; 
 coiitr. Ep. Parmen. 1. ii. c. 13, § 28. St. Ambrose, de Dign. 
 
 Sacerd. ; Comm. in 1 Tim. c. iv. v. 14. St. Cyprian, 
 Ep. Ixvii. ad Cler. et pleh. ffisp. St. Basil, Ep. ad Amphil. 
 c. 1. St. Chr,y.sostom, in cap. xv. ^Ir*. Hom. xiv. St. 
 Gregory Nazianzek, Oral, xliii. in laude Basilii ; I. Cone. 
 Nicain. A.D. 325, c. ix. ; Antioch, 341, c. x. ; IV. Carth. 398, 
 c. iv. ix. ; Ancyra, 314, c. x. ; Counc. of Mayence, 1549, 
 c. XXXV. ; Cologne, 1536, pt. i c. i. ; Trent, 1551, sess. xiv. 
 c. 3 ; and by the Reform. Leg. Eecles. de Eecl. p. 99, aud by 
 the ritualists Sym. The.ss. c. v. ; DioNYS. Areop. ; P. Innoc. 
 I. ad Epise. Maced. Ep. xxii. § 5. St. Thom. Aquinas, Disl. 
 xxiv. (|u. ii. act. iii. EsTiu.s, 1. iv. d. 24, § 1. 24. Juenniu.s, 
 rfe jyac;-. Q. iii. diss. viii. YLatxrt'h Archier. ■^. \2\. Morin, 
 deSaer. Ord. pt. iii. Ex. i. c. 1, §2. Dens, Tract, de Ord. vii. 
 p. 47. Bellarmine, de Sacr. Ord. 1. i. cix. ; de Rom. Pont. 
 i. i. c. xii. Marianus ap. Menarduin. Arcudius, de Sacr. 
 Ord. 1. vi. c. 5. Maldgnatus, de vii. Sacr. qu. iii., etc. See 
 also Prideaux, Validity, pp. 70-82, and WALCOTT'sOrf/(Ho/, pp. 
 248-9, note 1.] Tlie ancient Sacramentaries make mention of 
 no other rite. Tlie Greek Bishops use only the right hand iu 
 the Ordination of Priests and Deacons ; and the same custom 
 was observed, until the sixth century, it would seem, in the 
 Western Church. In the English Church the Bishop lays on 
 both hands, and in the Ordering of Priests, the Priests 
 jireseut, without speaking, lay their hands conjointly with 
 the Bishop on the head of the Deacon as a sign of their appro- 
 bation and reception of the newly-ordained Priest, to give a 
 proof of previous deliljeration, and to guarantee to the Church 
 tliat the Bishop was acting with competent authority, and 
 that there is no defect in his ministration of the sacred rite. 
 It is a bare ceremony, as in the Greek Church Priests salute 
 the Priests, and Deacons the Deacons who are newly ordained. 
 The transition from the custom of the Eastern to that of the 
 Western Church can readily be traced in the following stages. 
 "In the ordering of a Priest a Bishop, lay thyself thy hand 
 in his hand, the Priests standing by." [Const. Apost. 1. viii. 
 c. xvi.] "This is the form of Ordinations," says Theophilus 
 of Alexandria ; "all the Priests agree and choose, then the 
 Bishop examines, and, with the assent of the Priests, ordains 
 in the midst of the Church." The third Canon of the 4th 
 Council of Carthage, a.d. 398, "When a Priest is ordained, 
 the Bishop blesses and holds his hand above his head, aud all 
 the Priests hold their hands next the Bishop's hand above his 
 head," is quoted in aU the old Sacramentaries up to the 
 twelfth century ; but in the Pontitical of Corbey, of that 
 date, the Priests are desired to hold their hands on his 
 shoulder-blades ; and in a still earlier one of the ninth 
 century and some of the tenth century a distinction was 
 made, the Bishop laying on his hand and the Priests holding 
 theirs elevated. [Martene, 1. i. c. viii. art. ix. § 9 ; Moria, 
 P. ii. p. 280.] The Bishop alone laid on hands in the Ordina- 
 tion of Deacons. [Martene, n. s. § 1.] The unction of the 
 Priest's hands, and the delivery of the vessels and habits, 
 were later cei-emonies, which at the Reformation were laid 
 aside ; iu the revised Prayer Book of 1552 the delivery of the 
 chalice and paten and pastoral staff being also discontinued. 
 
 The delivery of the Epistle to the Deacon, and of the Holy 
 Bible to the Bishop and Priest, was probably introduced from 
 the East through the Galilean (Jluirch, as it >\as the custom 
 at Constantinople to place the order for the Holy Comnnniion 
 in the hancls of the Priest, >Wth the word "A^ios ; and by the 
 Euchologium, the Priest is directc<l at once to read from the 
 Book of the I.,iturgy. Iu the African and ^Vcstern Churches 
 the Bishop alone received the Bible, but it was at length also 
 given to Priests, as being associates of the Bishop iu teaching 
 the people and the ofHce of preaching. 
 
 The essential words by ^^•hich Orders are conveyed are 
 Prayer for the grace of the Holy tJhost, with a blessing 
 pronounced on the ordained. Hostiensis and Pope Innocent, 
 the chief of Canonists, held that it would be sutiicient for 
 the ordainer to say, " Bo a Priest," or words to that ett'ect, 
 if the Church had not ordered a prescript form. [P. SuAVis, 
 Piilani. Hist. Cone. Trident. 1. vii. art. C.] For as Pope 
 Innocent says, now that proper forms have been made and 
 enacted by the Cliurcli, they must lie of necessity observed. 
 [-4;). Nich. arch. Panorm. Comm. s. ii. pt. i. I. Decrct.] The 
 4th Council of Carthage makes no mention of the form : while 
 in some of the ohl Sacramentaries and J'ontilicals are found a 
 long prayer or preface called the Consecration, ami in others 
 a prayer which was sung, beginning, " Ciiver of honours, and 
 distributor of orders." Thus, St. Augustine says, "They 
 prayed tliat the Holy Spirit might come upon them on whom 
 they laid hands, a custom yet observed by the Church in her 
 Bishops ; we can receive this gift according to our measure, 
 but certainly cannot shed it upon others : but that this may
 
 664 
 
 an JntroDuction to tbc ©rDinal. 
 
 1)6 done, we invoke God Who worketli the same on their 
 liehalf over them " [de Triii. 1. xv. e. xxvi. § 46] ; and St. 
 Ambrose, "The Church, as having true Priests, rightly claims 
 this " [i.e. the Divine Commission]. The gift of the Holy 
 Spirit is the j)riestly office. [De Pirn. I. i. c. ii. § 7.] So God 
 took of the Spirit wliich was upon Moses, and put it upon the 
 Seventy. [Num. xi. 17, 2.5.] In all this the old aphorism 
 holds true, dvOptinrlyrj Tdfis 6fi'a 5^ X"/"'- And in order to 
 receive spiritual strength and grace, in all rituals communion 
 in the Holy Eucharist is required from the new ordained or 
 consecrated. In the Greek Church the words employed are, 
 "The Divine Grace, which helpeth them that are weak and 
 supplieth that which lacketh, chooseth this godly Subdeacon 
 (or Deacon) to be Deacon (or Priest) " [Euchcil. ap. Mokin. de 
 Sacr. Old. P. i. p. 79]; and in the Syro-Nestorian, "He is 
 separated, sanctified, perfected, and consecrated to do the 
 ministry of a Deacon in the Churcli, and the work of a Levite, 
 ;is did Stephen, in the name of the Father, the Son, and the 
 Holy Ghost." The Church of England makes an express 
 mention of the order to wliich the candidate is to be appointed. 
 For nine hundred years after Christ there was no express 
 statement of the Church respecting the power of consecrating 
 Christ's Body and Blood in the Ordering of Priests. The 
 Greek Church does not give in express terms the power of 
 consecrating the Sacred Elements, or of absolution, the invo- 
 cation of the Holy Ghost, a prayer of consecration, and a 
 benediction by the Bishop, constituting her form ; but as an 
 equivalent she prays God that the Priest may stand unblame- 
 able at His altar, to preach the Gospel of His salvation, to 
 minister [icpovpyelv] the Word of His truth, to offer to Him 
 gifts and spirihial sacrifices, and to renew His people by the 
 laver of regeneration. Tlie Benediction of the old Pontificals 
 resembled this prayer : ' ' May the blessmg of the Father, the 
 Son, and the Holy Ghost, be upon thee, that thou mayest be 
 blessed in the order of Priesthood, and offer propitiatory 
 sacrifices " [hontias]. In the AVestern Church the power of 
 consecrating the Holy Eucharist was not named until the 
 tenth century, and was not adopted in the Use of Bangor 
 before the close of the thirteenth century ; but it is found in 
 the Pontifical of Caetan before a.d, 1000, at the delivery of the 
 paten and Elements, and the chalice with wine : "Take the 
 power to offer the Sacrifice to God, and to celebrate Mass in 
 the Name of the Lord." The form conveying the power of 
 absolution is later by three hundred years, but was alluded to 
 in the shape of a prayer. In a Pontifical of Mayence of the 
 thirteenth century, however, it occurs, "Receive the Holy 
 Ghost, whose sins ye remit," etc., and in a Pontifical of 
 Rouen, about the next centuiy. 
 
 § The Effect of Ordination. 
 
 The laying on of hands and prayer, with the delegation of 
 ministerial order, constituting the essential and necessaiy 
 form and matter of Ordination, it remains to consider the 
 Divine vocation, and tlie results of Ordination. It is a sancti- 
 fication of the person to do certain offices of religion, as in the 
 case of Jeremiah [.Jer. i. 5], and St John Baptist [Luke i. 15], 
 and also the imparting of grace to make the person meet to 
 perform the same. The change of name adopted by St. Paul 
 and St. Peter after their ordination expresses significantly 
 the change of condition, the new honour sanctified by God. 
 But, as St. Jerome says, "Let every one prove himself and 
 so come ; ecclesiastical order does not make a Christian. " [A d 
 Heliodor. Ep. v. al. 1.] The candidate is to l)e called to a 
 high dignity and a weighty office and charge, to be a 
 messenger, watchman, and steward of the Lord. He is to be 
 a worker together with God [2 Cor. vi. 1], and giving no 
 offence in anything, that the ministry be not blamed, approv- 
 ing liimself in all things as tlie minister of God. He is to be 
 one of that order, of whom it is said, that " he that heareth " 
 them heareth Christ [Luke x. 16], he is to be God's witness 
 [Luke xxiv. 47, 48], to have power over all the power of the 
 enemy [Luke x. 19], and to exercise a most solemn delegation. 
 [John XX. 2.'5.] But he has also to shew by his deeds rather 
 than by name what his profession is, and to apply himself 
 wholly to one thing, the priesthood of the atonement and the 
 ministry of reconciliation ; to be one set apart by the most 
 impressive vow at God's altar ; to forsake all worldly cares 
 and studies, and to sanctify and fashion his life after the rule 
 and doctrine of Christ ; to be a wholesome and godly example 
 and pattern for the people to follow. He, like Moses and 
 Joshua [Exod. iii. 5 ; Josh. v. 15], is bidden to a nearer access 
 to God than the people. [Exod. xxiv. 13, 14.] And who is 
 sufficient for these things? for, as St. Chrysostom argues, 
 from Lev. iv. 3-l.S, xxi. 17, and Luke xii. 47, as the fault of 
 
 coming short of God's Will is greater in His minister, so a 
 more horrible punishment of neglect will ensue : he wants a 
 great soul and a thousand eyes on every side. [Horn. iii. in 
 c. i. Act. ; xxvi. in c. viii. Matt. ; de Sacerd. 1. vi. c. xi.] 
 The candidate when ordained will have need of learning, for, 
 as Bishop Jeremy Taylor observed, an ignorant minister is a 
 head without an eye ; he reqiiires to be a feeder [1 Pet. v. 2], 
 a leader [John x. 4], an oracle [Mai. ii. 7], sober, grave, 
 affable, firm, patient, long-suffering, kind, unwearied, zealous, 
 and undaunted [2 Cor. vi. 1-10], "never ceasing labour, care, 
 and diligence [Acts xx. 2; 1 Thess. ii. 17] until he has done 
 all that lies in him, according to his bounden duty, to bring 
 all such as are committed to his charge unto that agreement 
 in the faitli and knowledge of God, and to that ripeness and 
 perfectness of age in Christ, that there be no place left among 
 them either for error in religion or for viciousness in life. " 
 
 The candidate for the Diaconate professes his trust that he 
 is inwardly moved by the Holy Ghost to take upon him that 
 office and ministration, and the candidate for the Priesthood, 
 that he thinks in his heart that he is truly called, according 
 to the Will of our Lord Jesus Christ. Any state of life is said 
 to be that to which God is pleased to call us [Catechism], and 
 St. Theophylact renders t;; xXvio-ei [1 Cor. vii. 17-20], as iv oiV 
 ^LLp KoX iv o'iui rdy^ari Kai TroXirei'/iart. Vocation is twofold : 
 [I.] Extraordinary, when God calls men (1) immediately, as 
 was Moses ; (2) or by means and intervention of a prophet, as 
 Elisha ; (3) before the existence of an Order of Ministers, as 
 Aaron and the tribe of Levi ; (4) after the institution of a 
 Ministry, as Samuel and Elias, the Twelve [John vi. 70], and 
 the Seventy, St. Matthias, St. Paul [1 Cor. i. 1 ; 2 Cor. i. 1 ; 
 Eph. i. 1 ; Col. i. 1 ; Gal. i. 1 ; Rom. i. 1], and St. Barnabas: 
 and [II.] Ordinary, when men call and appoint a Minister in 
 the Church according to the law prescribed by God, as were 
 the Aaronic Priests and Levites ; Titus and Timothy, Priests 
 and Deacons of the Apostolical Churches, and now the Bishops, 
 Priests, and Deacons of the Church. But the secret voice of 
 the Holy Ghost does invite individuals [1 Cor. ii. 11 ; Jer. 
 xi. 20, xvii. 10] ; on the one hand, Moses hesitated to accept, 
 on the other, Isaiah sought to receive, a mission, and the 
 Apostle declares that the desire to become a Minister is good. 
 [1 Tim. iii. 1.] St. Augustine says, when Mother Church 
 desires our work, "nee elatione avida suscipiatis nee blandiente 
 desidia respxiatissed miti cordcobtemperetis Deo." [Ep. xlviii.] 
 "They who came not were sent," says St. Jerome, "for He 
 saith, they came, and I did not send them. In those who 
 came is the presumption of rashness, in those who are sent 
 the obedience of service." [Prol. in C'omm. in St. 3/att.] 
 
 The natural sense of men required a holy entrance on the 
 Priesthood [Demcsthenes contr. A ndrotion. Plato, cle Leg. 1. 
 vi. § vii.], and the Canonical impediments were read over to 
 the candidate in the Church during many centuries. "The 
 evenest line of moderation in suits after spiritual functions 
 which may be as ambitiously forborne as prosecuted, is not 
 to follow them without conscience, nor of pride to withdraw 
 ourselves utterly from them." The presence of earthly 
 motives, such as desire of honour, wealth, and reputation, is 
 utterly at variance with a Divme call. "The simple eye" 
 [Matt. vi. 22, 23], "a good intention towards God, is a sign 
 of its existence " [St. Chrys. Horn. v. in 1 Tim. i. 8], as 
 the one end sought is doing His work to His honour, and 
 setting forward the salvation of all men, out of a good con- 
 science. [St. Aug. de Serm. Doin. ; Ivo, de E.rcell. Sacr. Ord. ; 
 Calvin, de Extcr. Med. ad Sal. 1. iv, c. iii. § 11.] Itis not said 
 to the candidate, "Have you such an inward perception of 
 such a Di'STne impulse, that you can distinguish it from all 
 other inward movements by its manner of impressing you?" 
 but, "Do you trust that you are on good grounds persuaded 
 that you have a Divine call, that is, from your serious pre- 
 paration, your honest intention, your sacred resolution to 
 discharge the duties of the office which you seek ? " Tliere is 
 required of necessity no inward, secret, sen.sible testimony of 
 God's blessed and sanctifying Spirit to a man's soul, nor any 
 strong working of the Spirit of illumination ; suffice it that 
 there be inclination of nature, personal abilities, and care of 
 education, without any extraordinary assistance of the Holy 
 Ghost. [.See Sanderson, iv. <SVrai,. § 32.] "Here is now that 
 glass wherein thou must behold thyself, and discern whether 
 thou have the Holy Ghost within thee or the spirit of the 
 flesh of man. See that thy works be virtuous and good, con- 
 sonant to the prescript rule of God's Word, savouring and 
 tasting not of the flesh, but of the Spiiit, then assure thyself 
 that thou art endued with the Holy Ghost." [Homily on 
 Whitfitndaii.'\ The only sure preservative for such a devotion 
 of life and thought to the w ork of tlie Ministry as will ensure
 
 an 3lntroDuction to tbe ©rDinal. 
 
 665 
 
 its accomplishment, is the perpetual memory of Him Who 
 gave tlie commission to perform it, of tlie end for which it ^\a3 
 given, and tlie account we must one day render to the Great 
 Shepherd of the Sheep. 
 
 The distinction between Clergy and lay persons is asserted 
 by St- Chrysoatoni [in Fs. cxiil. v. 19, § 4], TertuUian [de 
 Prase. H<vr. c. xli. ; de Jfonog. xi. ; deFufja, xi.], St. Ambrose 
 [de, Dhjii. Sacerd. c. iii.], St. Cyprian [Ep. lix. ad Com.], and 
 St. Jerome [adv. Lnei/.]. The designation Clergy, K\rjpoi, a 
 lot or inheritance, as in the suffrage "Bless Thine inheritance" 
 [Ps. xvi. 15 ; Ixxiii. 26], is another illustration of the analogy 
 subsisting between the Aaronic and Christian Priesthood 
 [Num. xxviii. 20; Deut. xviii. 1, 2; St. Jerome, Ep. xxiv. 
 ad Nepof.], whilst there is also a reference to the circumstance 
 of Go(l overruling the lots in the case of St. Matthias, the first 
 minister oi'dained by tlie Apostles. [Acts i. 26. St. Aug. 
 Enarr. in Ps. Ixvii. 19. Isidore, Orig. 1. vii. c. xii. ; de Off. 
 Eccles. 1. ii. c. 1.] The word d<j>opi.afxbs, severance, setting 
 apart, founded on Acts xiii. 2, is also used as a synonym for 
 ordination. [Beyer. f>erm. ii.. On tlie Chureh.] 
 
 This d istinction rests upon the impression of the indelible 
 Ecclesiastical mark or character, the " charisma certum veri- 
 tatis," as Irenaius terms it [eontr. H(rr. 1. iv. c. xxvi. § 2], or 
 as St. Augustine, "SacramentumOrdinationis suk. ' [DeBono 
 Conj. c. xxviii. ; eontr. Donatint. 1. i. c. 1, §2 ; eontr. Ep. Par- 
 men. 1. ii. c. xiii.] The same doctrine is stated by Bishop 
 Jeremy Taylor [Epi.'ie. Assert, s. xii. xxxi. 3], Archbishop 
 Potter [Chureh Gov. ch. v.], Pridcaux [Validitij, etc., p. 25], 
 Hooker [Eeeles. Pol. b. v. c. Ixxvii. § 3], Mason [de Min. 
 Anglie. 1. ii. e. xi. § 6], and Bingham [Orig. Eeeles. h. xvii. c. 
 ii. S 5J. It is that of the Canon Law, " Si quis clericus relicto 
 officii sui online laicam voluerit agere vitam vel se militia) 
 tradiderit, exconununicationis po-na feriatur. " [Cone. Tiiron. 
 A.D. 461, c. v.] "Sanctoi'um decus honorum qualibet fuerit 
 occasione perceptum manebit onmibus inconvulsuni." [VIII. 
 Cone. Tolet. A.D. 653, c. vii.] " Ordo characterem, i.e. 
 spirituale quoddam signum a ca?teris distincturum iniprimit 
 in anima iudelebile." [Deer. Eugen. ad Armen. Cone. Flor. 
 A.D. 1439. Comp. Cone. Trident. Sess. xxiii. a.d. 1563, c. iv.] 
 The Canonists use similar expressions [St. Thom. P. iii. qu. 
 63. E.STIUS in Sent. Comm. 1. iv. dist. i. § 20. Becanus, Ihid. 
 §21 ; and Lyxdewood, Walterus, sub qiicest. Prov. Amjl. 1. i. 
 tit. 5], and our own Canons, "Semel receptus in Sacnim 
 Ministerium ab eo imposterum non discedet, nee se aut vestitu 
 aut habitu aut in ulla vita) parte geret pro laico " [Articuli, 
 A.D, 1571], with which Canon IxxvL of 1604 concurs. This 
 principle is grounded on the analogy of the perpetuity of the 
 priesthood, both of Melchisedec and the Jews, and the 
 Apostles and Clergy of the Primitive Church ; on the endur- 
 ing grace of Holy Baptism ; on the self-dedication for life to 
 God ; on the fact that God has nowhere signified that the 
 character will expire beforedeath; on theactual unbroken tradi- 
 tion that re-ordination was a sacrilegious and heretical act, and 
 that in cases even of deposition the exercise of sacred functions 
 was only suspended. [Comp. Ed. Rev. art. v. Jan. 1849.] 
 
 Holy Orders are not denied, in a large sense of the word and 
 in another nature, the name of a .Sacrament, by the ninth of the 
 second Book of Homilies of the English Church ; but, as being 
 restricted to a class in the community, as lacking the promise of 
 remission of sins, and not having any visible sign or ceremony 
 ordained of Christ [Art. XXV.], and not being generally neces- 
 .sary to salvation, they are so called in an inferior sense to the 
 two Sacraments of the Gospel. With this reservation, the 
 Ghurch of England regards Orders as a .Sacrament, or rather 
 as sacramental. The title of the Hook of Common Prayer in- 
 cludes "administration of the Sacraments and other rites and 
 ceremonies of the Church." The rubric of 1549 provided 
 that "every parishioner shall communicate at the least three 
 tunes in the year, and shall also receive the Sacraments and 
 other rites according to the order of this Book appointed. " 
 Similar language is employed in the Act of Unifonnity, 1 
 Kliz. c. ii., and the Homilies, P. 1, "On Common Prayer and 
 Sacraments : " "Neither Onlers nor any other Sacrament else 
 be such Sacraments as Baptism and the Communion are " [p. 
 316]. Melanchthon included Ordination among Sacraments. 
 [Loei Theol. tom. i. pp. 2;}3, 234. Comp. Con/. Augsliunj, pp. 
 29, 30.] The greatest English theologians, however, cantiously 
 guard against any misapprehension of tlie term Sacrament, 
 on the safe ground that the outw.ard ceremony of breathing 
 has been changed into laying 011 of hands ; that the Form of 
 Words is given "as in the Person of Christ," .and not from 
 ourselves; .and that the grace given is "gratis d.afai," not 
 "gratum facicns"[Bp. Andrewes, iSV?-m. ix.]; but they still 
 do not withhold the designation of Sacrament, provided that it 
 
 be not understood as a true or necessary Sacrament. [Bp. 
 Jewel, Treat, on Saer. p. 1225. Def. of Apoloyi/, p. ii. 
 p. 459. Archbishop Wake, Expo.'i. of Doctrine, Art. xv. 
 p. 46. Calfhill, Am. to Martiall, p. 229. Br. Burnet, 
 Vind. of Ord. p. 21. Archbishop Brajiuall, Cons, of 
 Bishops, disc. v. Crakantiioep, Def. Eccl. Aiigl. c. xxx. 
 Bp. BEVERiDfiE on Art. XXV.] 
 
 From the distinction existing between the Clergy and Laity 
 is derived the word "Oi-({eT"[<iradus jiaOij.l>s, ordo Tdfis], the 
 state to which the ministers of God are ordained. [,St Ambr. 
 '''' Off. Min. lib. 1. c. viii. 25. St. Aug. de Civ. Dei, 1. 
 xix. c. 13. Gabriel Philad. c. ii. St. Leo, Ep. Ixxxiv. c. 
 4. Bp. Jeremy Taylor, Epise. Assert. § xxxi. 1. 3. J The 
 words jyotestas, offieimn, honor, diijnitas, d|ia, d|(u/ia, loeus, 
 X^po-, are also synonyms of ordo. 
 
 § The Preface to the Ordinal. 
 
 The Preface to the Ordinal sets forth the following state- 
 ments and principles : — 
 
 I. The Three Orders of the Ministry are Apostolical, and 
 
 have ever been held in reverent estimation. 
 II. That there are proper ages at which Orders should be 
 
 conferred. 
 IV. That there are proper times and places for Ordination. 
 III. That the candidates sliaU be duly tested as to character 
 
 and qualifications. 
 V, That there are indispensable rites and ceremonies 
 
 ministered by a Bishop for Ordination, pubUc prayer 
 
 with imposition of hands, 
 I. If these three orders be from the Apostles' tunes, they 
 must be Divine. The Saviour, as High Priest upon earth, 
 actually ordained His Apostles and seventy disciples as repre- 
 senting Priests and Levites. The first consecration of Apostles 
 is referred to the Holy Ghost [Acts i. 24 ; xiii. 2], and the 
 Ordination of Deacon also, "being full of the Holy Ghost" 
 [vi. 5]. The offices of Bishops, Priests, and Deacons are quite 
 clear in the New Testament ; but distinct names for the three 
 orders are not discernible at first until language permitted 
 and circumstances demanded it. We find ordainers and per- 
 sons ordained, and the names Bishops, Priests, and Deacons : 
 even in the second century Presbyters were called Bishops, a,s 
 overseers of a portion of the flock ; but in the tliii'd century 
 Bishops are nowhere called Presbyters. The Apostolical 
 fathers distinctly enumerate Bishops, Priests, and Deacons 
 as severally distinct. These orders, on the testimony of 
 ancient authors, evidently existed at all times in Christ's 
 Church, and must therefore be perpetuated by lawful autho- 
 rity, that is, by Bishops, who alone have the power of 
 ordaining in order that they may continue and be reverently 
 used and esteemed. 
 
 II, The Canon Law defines thirty years to be the Canonical 
 age for the reception of the Priesthood, but suffers the admis- 
 sion of the candidate at twenty-five years of age, [/', Diit. 
 Ixxviii, c, 1, ii, v,] Pope Zosimus, 417, enacted the ages for 
 Priesthood and the Diaconate to be respectively thirty and 
 thirty-five years, [R, Macrus, dcOrd. Anli/di. c. xiii.] Pope 
 Siricius, 385-398, requires the ages to be thirty-fixe and thirty. 
 [Ep. i. § ix.] The Councils of Agde, a.d. 506, c. xvi. xvii. ; 
 III. Carthage, A.v. 397, c. iv. ; II. Toledo, a.d. 531, c. i., 
 permitted the reception of the Diaconate at twenty -five years ; 
 that of Melfi, a.d. 1089, at twenty-four, and the Priesthood 
 at thirty years of age. The Latter age is also prescribed by 
 the old Saxon laws, and the Councils of Nco-C.a'sarca, a.d. 
 314, c. xi. ; IV. Toledo, A.D. 633, c. xx. ; IV. Aries, A.D. 
 .524, c. 1., and TruUo, 691, c. xiv. The 3rd Council of 
 Ravenna, a.d. 1314, Ruhr, ii., forbids Deacons to be made 
 under twenty, or Priests below twenty-five years of age. 
 The Council of Trent, Sess. xxiii., a.d. 1563, c. xii., permits 
 the ordination of Deacons at twenty-three, and of Priests at 
 t\venty-iivo years of age. In the Greek Church the ago for a 
 Deacon is twenty -five [that for Levites in the Jewish Church], 
 for a Priest thirty years. [Sym. Thess. e. v. ; Assemamii, 
 P. iv. p. 169.] The latter ago is so often proscribed because 
 at it our Lord began His Ministry. [.St. Luke iii. 23. Exeerp. 
 I'Igbkkt, 750. Ejiist. c. xcv. St. Aug. Ep. xxxix. ad Theoph.] 
 In the Ordinal of 1.'>.52 the ago for the Diaconate was twenty- 
 one, that of the Rom.an Sub-diaconatc ; ■which is still .allowed 
 in the American Church (1832) and Scottish Church (1838), 
 twenty-four years of ago being re(iuiicd in the candidate for 
 the Priesthood, In 1584 Archbishop Whiigift required 
 twenty-four years of ago full in the candidate for Orders, 
 [Cardw, Doe. Ann. No, xcix,] In the Apostolical Consti- 
 tutions the age for a Bishop is at least fifty years [1. ii. c. 1], 
 and Pojic Boniface, iu the eighth century, alludes to this rule ;
 
 666 
 
 3n 31nttoQuction to tlje £DrDiiial. 
 
 by Justinian [Noi-ell. Const. 123, c. 1] it is fixed at thii-ty- 
 five, but in Novell, cxxxvii. c. 2, at thirty ; by .Sirieius and 
 Zosimus forty-five [Theod. //. B. 1. ii. c. 26] ; but in the Greek 
 Church it is probable that in the cases of St. Athanasius, 
 Gregory Tliaumaturgus, Athenodorus [ErsEB. //. E. 1. vi. 
 c. 30], Acholius [Ambr. Ep. Ix.], Paul [Soc. H. E. lii. c. 5], 
 and in tlie Western Church, Reniigius of Rheims, who are all 
 spoken of as young men, a lower age was sometimes accepted. 
 By the Act 3 Eliz. c. xii. § v. vii., a Priest was requii-ed to be 
 of twenty-four years of age, which is confirmed by the 34th 
 Canon of 1603, and by the present rubric : and tlie Canonical 
 age for the Diaconate is fixed at twenty-three years, unless 
 he have a faculty, that is, a licence, or dispensation from the 
 Archbishop of Canterbury, given to persona of extraordinary 
 abilities, by virtue of tlie Act 44 George III. c. xlui. c. 1, 
 which confimied the right liitherto held by the Primates. [21 
 Hen. VIII. c. xxi. § 3.] Martene furnishes several instances 
 of Ordination before the canonical age. [De Ant. Ril. Eccl. 1. i. 
 c. viii. Art. iii. § 4.] Archbishops Sharp and Ussher, and 
 Bishops Bull and Jeremy Taylor, and Ven. Bede were all 
 ordained Priests before tlie age of twenty-four years. And 
 the monks of Westminster had the privilege of Ordination to 
 the Priesthood at twenty-one years of age. 
 
 The Deacon must continue in the office of a Deacon the 
 space of a whole year ["at the least," 1552], except for 
 reasonable causes it shall otherwise seem good unto the 
 Bishop [his ordinary, 1552], to the intent he may be perfect 
 and well expert in the things appertaining to ecclesiastical 
 acbniuistration. An interval has always been required be- 
 tween Ordination to the Diaconate and to the Priesthood. [St. 
 Geeg . Naz. Orat. xxi. § 7. St. Hier. Ep. xxxv. ad Heliod. 
 St. Cyprian, Ep. Iv. p. 103. Leo, Ep. Ixxxv. c. i. Decret. 
 P. i. dist. Ixxviii. c. iii.] The Councils of Barcelona, 599, c. 
 iii. ; Dalmatia, 1199, c. ii. ; Bourdeaux, 1024, c. vi. n. iii., 
 and Trent, Sess. xxiii. 1563, c. xiv., prescribe one year's 
 service in the Diaconate ; Zosimus [Ep. i. c. ii.], and Sirieius 
 [Ep. i. c. ix. ], and Canon Law [Decret. i. dist. Ixxvii. c. ii. 
 iii. ], five years ; and the Council of Constantinople [870, Act. 
 X. c. V. xvii. ], and Honnisdas [Ep. xxv. c. i.], three years, 
 and for the Priesthood, four years. By the old English Pon- 
 tifical : " Inhibemus quod nullus Ordinem recipiat Diaconatus 
 nisi fuerit ajtatis vigiiiti anuoruni, Presbyteratus viginti qua- 
 tuor, et vicesimum quintura attigerit." [Lacv's Pontifical, 
 p. 78.] 
 
 III. By the 31st Canon, the place of Ordination is 
 defined to be the Cathedral or the Parish Church where the 
 Bishop resideth, "and the Ordination is to take place in pre- 
 sence of the Archdeacon, the Dean, and the two Prebendaries, 
 at the least, or four grave persons, being M. A. at the least, 
 and allowed to be preachers." The Ordination is to take 
 place "in the face of the Church ; " and the Church is best 
 represented by the Cathedral of the Diocesan who ordains. 
 Bishops were absolutely interdicted from holding Ordinations, 
 except within their own dioceses, by the Apost. Can. c. 
 xxxv. ; I. Council of Nica;a, c. xv. ; I. Constantinople, c. ii. ; 
 Antioch, c. xiii. xxii. ; I. Tours, 461, c. ix. ; III. Orleans, 538, 
 c. XV., and Aix, 789, c. xi. As early as 1538, the 10th Article 
 says : ' ' Docemus quod nullus ad ecclesia; Ministerium voca- 
 tus, etiamsi Episcopus sit, hoc sibi jure divino vindicare 
 possit, ut ullam Ecclesiasticam functionem in aliena diojcesi 
 exercere valeat, hoc est nee Episcopus in alterius dioecesi," 
 etc. [§ xiii.] The Bishop at Ordination is .seated Lu a chair 
 near the Holy Tabic, as the candidates, according to Synieoii 
 of Thessalonica and Dionysius and Theodoret, were also 
 ordained in the Sanctuary [Hist. Eccles. p. 106 ; Morin, P. ii. 
 p. 47, 106], and the Greek Euchologium has a similar nibric, 
 "The High Priest sitteth in front of the Holy Table on a 
 little throne." [Goar, p. 292.] Amalarius also mentions that 
 the Deacons and Priests received Ordination before the Altar. 
 [De Div. Of. 1. ii. c. vi.] The Councils of Rouen, 1581, and 
 Bourdeaux, 1624, require the Ordinations to be made at the 
 High Altar, and the 4th Council of Milan, that they should 
 be held in the principal church of a town, if not in the Cathe- 
 dral, in both places reinforcing the decree of the Council of 
 Trent. [Sess. xxiii. c. viii.] 
 
 IV. The appointment of times for Ordination is the public 
 demand of the Church in tlio name of the Lord Himself, 
 "Whom shall I send, and who will go for Us?" [Isa. vi. 8.] 
 There are besides the vocation and voluntaiy offer of the 
 candidate, two solemn preliminaries, examination by the 
 Bishop and Clergy [Theophilus of Alexandria in Can. vi. 
 Apost. Const, lii. c. 28, 1. viii. c. 16. St. Cyprian, Ep. 
 xxx^Tii. Ixv-ii. Posidonius in Vit. Aug. c. xxi. IV. Couno. 
 Carthage, .398, c. xxii.]. and the testimonj' of the people. 
 
 The former is enforced by St. Paul himself ; by St. Chryso- 
 STOJi, <le Sacc7-d. liv. c. ii. ; St. Cyprian, ad Cler. Ep. xxix. ; 
 by Gregory I. ad Adeod. Ep. xlix. 1. iii.; Sirieius, Ep. iii. 
 c. i. ; the Canon Law, Decret. P. i. dist. Ixxxi. c. iv. ; Theo- 
 philus Alex. Comm. in Can. vi.; Theophylact in 1 Tim. 
 c. v., and these Councils — Nica-a, c. ix.; Aix, 789, c. ii,; 
 Besiers, 1233, c. vi.; Lateran, 1215, c. xx\'ii.; VIII. Toledo, 
 653, c. viii. ; Canon Arabic!, 325, c. xii. The English Church 
 has always observed the same rule. [Councils of Cloveshoe, 
 747, c. vi.; Cealchythe, 787, c. vi.; Oxford, 1222, de Ordin., 
 and 1322 ; Lambeth, 1330, c. vi.; Lyndewood, Prov. 1. i. tit. 
 V. vi., and App. p. 17; and Council of London, 1557, tit. de 
 qual. ordin.] For this cause, and to prevent uncanonical 
 intrusions, Bisliops were forbidden to ordain Clerks out of 
 their own diocese, unless with the consent and letters of the 
 Diocesan. [Councils of London, 1175, c. v.; III. Orleans, 
 .538, c. vi. ; Sardica, .347, c. xv. ; III. Carthage, 397, c. xxi.; 
 IV. Carthage, 398, c. xxvii. ; II. Braga, 663, c. viii.; May- 
 ence, SS8, c. xiv.; Rouen, 1050, c. ix.; Lucca, 1308, c. xvi. ; 
 Rheims, 1564, c. viii. ix.; Cambray, 1565, c. x.; Bourges, 
 1584, c. iii.; and Trent, Sess. xxiii., 1563, de Refonn. c. vii.] 
 Nor may one Bishop ordain the Clerk of another without 
 Letters dimissoiy from the latter granting his permission and 
 sanction. [XXXIV. Canon, 1603, Lyndew. Pror. 1. i. tit. iv. 
 pp. 27, 32. Cardw. Doc. Ann. ii. 322, 356, 420.] 
 
 Wednesday appears to have been the usual day for the 
 commencement of the examination, and three days are some- 
 times prescribed for it. [Council of Nantes, c. xi. ; Decret. P. 
 i. dist. xxiv. c. v.] Three points are insisted upon in the 
 Canon Law — canonical age, sufficient knowledge, and virtuous 
 conversation. Tlie Bishop himself has the chief position in 
 the examination, then the Archdeacon, the Dean and two 
 Prebendaries of the Cathedral Church [Canon XXXI. XXXV. 
 1603], and his own Chaplains, of whom, by the Act of 25 
 Henry VIII., he is pei-mitted to have two additional, and the 
 Archbishop four, to assist liiin in Ordination. "Grave and 
 expert men " are required to aid him in this work by Gregory 
 I. [Ep. xlix. 1. iii. ind. xi.] The Council of Nantes, 90O, c. 
 xi. , appoints Priests attaclied to his person, and other piiident 
 men, well skilled in the Divine law, and instructed ia Ecclesi- 
 astical rule. Three examiners at least are appointed by the 
 Council of Toledo, 1473, c. xi., and by others of later date 
 three ; in allusion, doubtless, to the Scriptural rule. [Deut. 
 xix. 15.] The English rule, says Bishop Stillingfleet in 1681, 
 was to liave four. 
 
 The examiners are to require virtuous conversation and 
 suflicient knowledge of Latin and the Holy Scriptures. The 
 old rubrics ran thus : — 
 
 "Nullus ordinetur nisi examinacio iircecedat." [Lacy'.s 
 Pontifical, p. 75.] " Postea fiant inhibitioncs in yeneralibus 
 ordinibus et Episcopo placuerit. In virtute Spiritus Sancti in- 
 hibemas sub poena anathematis ne quis se inye7-at ordinandum 
 nisi prius exaniinata jxrsona, cum titulo intituhUus fuerit et 
 vocatus. Nequis etiam mortalis peccati conscius vel excom- 
 municatus aut suspensus ordines recipiat. Item nullus alterius 
 dimcp^is, nisi literas dimissorias habuerit." [Lacy'.s Pontifical, 
 p. 77.] 
 
 The Canon Law required that diligent inquiry should be 
 made into the life, age, title, and place of education of the 
 candidate ; whether he was well learned, instructed in the 
 law of the Lord, and, above all, if he firmly held the Catholic 
 faith, and could express it in simple words. [Decret. P. i. dist. 
 xxiv. c. v.] But besides these requirements, a long list of 
 canonical impediments, such as irregularity, i.e. bodily defor- 
 mity, illegitimacy, and the like, offered hindrance to the 
 reception of a candidate. But all the Canons of the Church 
 require him to be without crime. [ProiK Lyndew. 1. i. tit. 
 iv. V. vi., App. 16, 17. C'oimc. of Chichester, 1246 ; Exeter, 
 1287, c. viii. ; IV. Carthage, 398, c. Ixvii. Lxviii. ; Epaon, 517, 
 c. iii.; III. Orleans, 538, c. vi. ; Agde, c. xUii. ; Nica-a, c. x.; 
 IV. Toledo, 663, c. xix. Canon. Apost. c. xviii.] St. 
 Cyprian says, that in accordance with the Di\Tne law [Exod. 
 xxi. 21, xix. 22, xxxdii. 43], Priests and Deacons should be 
 morally whole and without blemish [Ep. Ixxii. Stephano'], and, 
 as St. Augustine well says, St. Paul, when he chose Priests 
 and Deacons, saith not, "If any be without sin ; " for had he 
 said tliis, every man would be rejected, none would be 
 ordained, but he saith, "If any be without ci-inie, such as 
 murder, adultery, any uncleanness, fornication, theft, 
 eheatery, sacrilege, and the like." [Tract, xii. in St. Joann. c. 
 viii.] The knowledge of letters is required by the 1st Council of 
 Rome, 465, c. ii.; Lucca, 1308, c. xxxiv. ; U. Orleans, c. xvi.; 
 and Canon Law Decret. P. i. dist. xxxvi. c. i. ix. x. xiv. ; and 
 Novell. .TrsT. cxxiii. tit. xv. c. xii.; and of Latin liy the
 
 an 3introDuction to ttjc iDrOmal. 
 
 667 
 
 Councils of Genoa, 1274, c. 25, and Toledo, 1473, c. iii. and 
 London, 1571, c. i. St. Paul required a man to be apt to 
 teacli, and to be distinguislied from the unlearned. [1 Cor. xiv. 
 16.] Knowledge of the Holy Scriptures is insisted upon by 
 St. Jerome [Comm. in Agg. c. ii.], Councils of Nantes, 900, c. 
 xi.; IV. Toledo, 633, c. xxv. ; and Canterbui-y, 1525; while 
 at the present time, knowledge of Greek is considered indis- 
 pensable in candidates, and Hebrew is sometimes required. 
 
 The concurrence of the people, or rather their testimony, is 
 required, as the Levitical Priests were presented to the con- 
 gregation [Exod. xxix. 4] ; and seven men "of good report" 
 were the first Deacons. [Acts vi. 3.] In the Primitive Churcli, 
 a proclamation of the candidates, an iTriKvpiiis, or praadicatio, 
 W21S always used. [Lampridius, c. xlv. Council of Chalcedon, 
 A.D. 451.] A " Si quis " is now read out in the Parish Church 
 of the candidate before Ordination, and letters testimonial 
 from his College, or three beneficed Clergymen, are necessary. 
 An appeal is also made to tlie congregation whetlier they 
 know any notable crime, or canonical impediment, in accord- 
 ance witli the rule of the old English Church. [Excerp. 
 Egeerti, c. xcix.] In the early Church, the people gave 
 their approbation, or consent, or expressed their rejection of 
 the unworthy by exclaiming 'A^ios, or di-djios. [Const. Apost. 
 1. viii. c. iv. St. A.aibr. de Dign. Sacerd. c. v. Ecseb. 
 JI. E. 1. vi. c. xxix. xliii.] There was no election by the 
 people, except in the case of the seven Deacons (and of them 
 because made stewards of the common stock of the Church), 
 and when Deacons were appointed to Ministerial offices, the 
 people's voice had no share in the matter of choice, but refer- 
 ence was made to them, as by St. Peter at the consecration 
 of St. Matthias. Yet whilst Bishops reserved to themselves 
 the absolute and iidierent right of acceptance or rejection 
 [Decret. P. i. dist. Ixiii. c. viii. PosiD. in Vit. Aug. c. iv.], 
 they wisely, when the gift of discerning of spiiits was with- 
 drawal, asked for the testimony of the Clergy and people (not 
 the people only), amongst whom the candidate had lived, to 
 his \irtuous conversation, [.St. Cype. Ep, xxxviii. St. 
 .Ierome, Ep. xcv. ad EmI. Siricius, Ep. i. c. x. Leo I. Ep. 
 Ixxxix. § 3. in. Council Carthage, 397, c. xxii. IV. Car- 
 thage, 398, c. xxii.; and the ancient Sacramentaries and 
 Pontificals.] If any crime was then objected [Apost. Can. c. 
 Ixi.] the Ordination was defended, and the accuser examined 
 strictly witliin tlirec months. If he failed to ofl'er sufficient 
 proof, if a Clerk, he was degraded, and if a layman adequately 
 punished. [Nordl. Ju.ST. Const, cxxxvii. p. 40S.] But tlie 
 ordainer was not to take tlie accusation \\itliout proof [Cone. 
 Chalc. c. xxi.], and no excommunicate person, or one not a 
 communicant, was allowed to Ije heard. [Cone. Constant, c. 
 vi.] Damasus, in 3(i7, required the accuser to put in a 
 caution that in default ample atonement to the sufl'ercr might 
 be made by him [E/iist. iv. c. vii.], and the Canon Law for- 
 bade tlie delivery of the Holy Communion to a false accuser 
 from that day fortli. [Decret. P. ii. Cans. ii. qu. iii. c. iv.] 
 In all Rituals the congregation are desired to unite in prayer 
 for the candidates. 
 
 V. Our blessed Lord as tlic Chief Bishop and Great High 
 Priest chose and ordained [St. John xv. 16] the Apostles and 
 the Seventy Disciples, the first Bishops and Priests of His 
 Church. After His Ascension St. Matthias was elected by 
 God [Prov. xvi. 33], and the Twelve were endowed with the 
 miraculous power of discerning spirits, knowing men's liearts, 
 whether they were sincere and spirituall}'-mindcd [1 Cor. xii. 
 10], by prophecy, that is, by the Holy Ghost, says Theopliy- 
 lact [in, 1 Tim. i. IS], and St. Chrysostom [Hum. v. /» 1 Tim. 
 i.], by ordinance of the Spirit, according to CEcumeiiius [//( 1 
 Ep. ad Tim. iv.], by Divine revelation, as Theodoret explains 
 [in 1 Tim. i. ], or as Clement of Alexandria asserts of St. John, 
 that he ordained Bishops and Clergy out of such as were 
 signified by the Spirit. [ l''useb. iii. 23. ] But as this heavenly 
 gift died with tlie Apostles, St. Paul laid down iiilcs for the 
 fitness of candidates to St. Timothy and Titus, and as St. 
 Clement says, "The Apostles knew from our Loril Jesus 
 Christ that there would be a strife touching the name of 
 Bishops. For this cause, having a perfect foreknowledge, 
 they established Bishops and Deacons, and a nilc of future 
 succession, that after tlieir decease otliers approved [by the 
 Holy Ghost] niiglit receive their ministry." [Ad Corinth. 
 § xliv. ] This succession is that of Bi.shops. 
 
 The Jewisli Priestliood was hereditary, adapted to the 
 circumstances of a temporal dispensation, and a peojile for- 
 bidden communication with otiicr nations. But the C'liurch 
 lias a spiritual ministry, is one and Catholic, designed to liriiig 
 all countries into the one fold, under one Shepherd, and to 
 last even unto tlic end of the world. The Chief Bishop was 
 
 bom of the royal tribe, not of that of Levi, a Priest after the 
 order of Melchisedec, not of Aaron. Therefore her "succes- 
 sion is not limited to a lineage, or her ministries assigned to a 
 single family, but from every tribe, and people, and language, 
 those whom Divine choice approves as fit and worthy, she 
 constitutes Priests, not on the merits of bu-th, but of worth." 
 [St. Cypk. de Unct. Chrism.] The best of every nation she 
 presses into her service. [Const. Apost. 1. vi. c. xxiii.] 
 Simony, heresy, schism, or any other grievous sin, will not 
 hinder the effect of tlie laying on of the hands of the ordainer 
 [Art. XXVI. Glossa Decret. P. ii. c. i. qu. 1, c. xvii.], just as 
 under the Law bodily blemishes did debar the Priest from 
 ottering the "Bread of God" [Lev. xxi. 17], yet did not cut 
 o2' the entail, interrupt the succession, or disentitle his sons 
 from the inheritance of the Priesthood. Moses, appointed by 
 extraordinary commission from God, consecrated Aaron as 
 Higli Priest, and Aaron's sons as Priests. [Ps. xcix. 6 ; Exod. 
 xxix. 30 ; Lev. viii.] Aaron continued the succession. [Heb. 
 
 V. 4; Num. viii. 11-13.] When the Apostles received the 
 gift of the Priesthood [1 Pet. ii. 25 ; Luke xxii. 29 ; John 
 XX. 22], they by Divine appointment divided the Ministry 
 into such degrees and orders as were necessary to the govern- 
 ment and comeliness of the Church. They, having conse- 
 crated Bishops [1 Tim. iv. 14 ; 2 Tim. i. 6 ; Tit. i. 45], either 
 ordained Priests [Acts xiv. 23], or desired Bishops to ordain 
 such, reser\'ing the plenitude of power, which is the peculiar 
 and special endowment of the Episcopate ; and also ordained 
 Deacons. [Acts vi. 6.] 
 
 The great charter, bestowing the exclusive power of Ordi- 
 nation upon Bishops, lay in the words of the Redeemer to the 
 Apostles, " As My Father hath sent Me, even so send I you ; " 
 as Bishops are the successors of the Apostles, so the Church 
 has always kept this rule without break or doubtfulness. In 
 the Eastern Church, the essential power of Ordination has 
 always been reserved to Bishops exclusively, and it was not 
 until the fourth century that the African Church pennitted 
 Priests to lay on their hands with the Bishops in the Ordina- 
 tion of Priests : nor after this nile was adopted by the 
 Western Church, is there any example in ecclesiastical history 
 of Ordination by any but Bishops only, as their proper and 
 peculiar function confirmed by the ancient Apostolical Canons 
 and Constitutions, by the Councils of Ancy ra, Antioch, c. ix. , 
 Sardica, c. xix., Alexandria, Nica'a, c. xix., Chalcedon, c. xi., 
 
 VI. Trullo, c. xxxvii., Constantinople, Orange, II. Orleans, 
 c. iii., Braga, c. iii., Cealchytlie, c. vi., Dalmatia, c. ii., and 
 Seville, c. vi.; by the testimonies of the fathers, St. Athana- 
 sius [II. Apol. c. Athan.], St. Chrysostom [in Phil. Honi, i., 
 in 1 Tim. iii.], St. Augustine [ile Jlnr. c. Hi.], St. Epiphanius, 
 St. Jerome [Epist. ad Erang. ci.], St. Cyprian [Ep. xli.j, 
 Cornelius, Dionysius ; by the acts of primitive Bishops, and 
 by every Sacramentary and Ritual. [Decret. P. i. dist. Ixvii. | 
 On the other hand, Ordinations by Priests only were con- 
 stantly declared to be null and void, and to comniunicato 
 Presbyterian Ordination was affirmed to be here.sy by tlio 
 united voice of Christen<loin ; and, as Bishop Hall says, 
 "that Presbyter would have been a monster amon^ Chris- 
 tians that should have dared to usurp it." The Catliolic 
 doctrine has ever been that without Sacraments tlicrc is no 
 Cliurch, and without Bishops tlicre can be no Priests, and 
 consequently no Sacraments. There is not one instance in 
 Holy Scripture or ecclesiastical liistory of Ordination by 
 Presbyters only, it was the prerogative of Bishops ; and 
 therefore the present nibric (1G62) declares that "no man 
 shall be accounted or taken to lie a lawful Bisliop, Priest, or 
 Deacon, or sutt'ered to execute any of the said functions, 
 except ho bo called, tried, examined, anil admitted thereunto, 
 according to tlie Form hereafter following, or hath liad 
 fomierly Episcopal consecration or ordination." Priests of 
 tlie Western and Eastern Churcli, on conforming to her 
 discipline and doctrine, are therefore admitted at once to 
 minister in the churches of England ; and in the Office of 
 Consecration of Bisliops, in 1662, the question was significantly 
 added: "Archbishop. Will you be faithful in ordaining, 
 sending, or laying hands on others ? A nsiver. I will so be, 
 by the lielp of God." The special powere of the Bishop lie in 
 the right to ordain, to consecrate persons and tilings, to 
 administer Confirmation, and in jurisdiction ; just as tlie 
 Diaconate doe_s not possess the privilege of tiie Priestliood, 
 to consecrate the Holy Eucharist, to absolve, to preach, ;uid 
 ordinarily, to baptize. 
 
 The Priesthood, however, have an important part in Ordi- 
 nation of Priests and Deacons, for tlieir testimony is rciiuircd 
 before the acceptance of a candidate, their aid in liis examina- 
 tion, and in the former case their presence and aid at the laying
 
 668 
 
 3n 3lntroDuction to tbe ©tDinal. 
 
 on of hands. Where tlie laying on of the hands of the Presby- 
 tery is mentioned by St. Taul [1 Tim. iv. 14], the Presbytery (a 
 word sometimes used in the sense of an order) has been under- 
 stood by St. Chrysostom, Theodoret, Q5oumenius, Theophylact, 
 Suicer, and all the best commentator.s, ancient and modern, to 
 designate the College of Bi.shojis ; and this gift, wliich is said 
 to have been given by the laying on of their hands, is in the 
 Second Epistle [c. i. 6] said to have been given by the laying 
 on of the Apostles' hands, so that the utmost that could be 
 made of the passage, even in conjunction with the Carthaginian 
 Canon, would be, that Priests sometimes imposed their hands, 
 together with an Apostle or IMshop. But St. Timothy was a 
 Bishop [1 Tim. v. 22], and nowhere have we an example of 
 Priests ordaining a Bishop ; and the Council of Carthage, 
 reserving the Ordination of Deacons to the Bishop solely, only 
 required the presence of the Priests (who were enjoined to be 
 silent), in order to add solemnity to the Ordination, and to 
 preclude the admission of unworthy or unfitting persons to 
 the Priesthood. Even this canon was not in harmony with 
 ancient practice, although it rightly permitted the Bishop 
 alone to bless the person ordained. A remarkable use of 
 prepositions in the passage of the Epistle to Timothy just 
 cited, must also be noted. In the case of St. Paul, it is 5(4, 
 through, by means of, laying on of my hands, but in the case 
 of "the Presbytery," (tiera, together with: one was instru- 
 mental, the other assistant. 
 
 The Ephesian Presbytery after all were the " elders of the 
 Church" of Ephesus, whom St. Paul says "the Holy Ghost 
 had made Bishops over the flocks." [Acts xx. 17-28.] The 
 3rd Council of Carthage, held only one year before that 
 which permitted Priests to assist, laid down this canon [e. 
 xlv.] : " Episcopus unus esse potest per quern dignatione 
 Divinfl Presbyteri multi constitui possunt ; " and, to avoid 
 any doubt, the Epistle, 1 Tim. iii., was transferred from the 
 Ordering of Priests to the Consecration of Bishops, in 1662. 
 The Catholic Church has ever held tliis doctrine, that true 
 ministrations of grace depend on Episcopal ministries, and 
 has always regarded all other ministries, whether assumed to 
 be conferred by Presbyters, undertaken at will, or bestowed 
 by a call from the congregation, to be wholly invalid. Luther, 
 Knox, Wesley, and Whitfield were but Priests, Calvin was 
 only a Subdeacon, and others mere laymen ; every mission 
 
 by their hands is therefore absolutely null and void, according 
 to Scriptural authority, Apostolical practice, and the unbroken 
 tradition of eighteen centuries. Those only who have Epi- 
 scopal orders of Bishop, Priest, or Deacon, in tlie Western and 
 Eastern Churches (including also now that of America), 
 according to the 23rd and 2Gth Articles of our Church, 
 minister the Word of God, and His Saci'aments, in Christ's 
 Name, and by His commission and authority. All others 
 must be actually ordained, whether of previous Presbyterian 
 or congregational nomination, on conforming to the Church ; 
 as in 1G61, four teachers of the former in Scotland were first 
 ordained Deacons and Priests, and then, on December 15, 
 Bishops of the Scottish Church. [Wood, A. O. Fasti, iv. 321.] 
 A Roman or Greek Subdeacon is regarded as a layman. In 
 some cases of the Superior or Major Orders an imposition of 
 hands " non-ordinativa sed reconciliatoria " has been used. 
 One of the earliest declarations from autliority after the 
 Reformation, against Orders conveyed by Presbyters, of the 
 year 1.585, may be seen in Cardwell, Doc. Ann. No. cii. 
 
 As tlie chief magistrate is the fountain of honour in the 
 State, so in the Church the Bishop is the chief in the Christian 
 polity, a prince in the spiritual commonwealth, with the sole 
 power of Ordination, and distribution of gr'ades and offices, 
 and degrees of ministry ; and the reservation of this power to 
 the Episcopate is a visible symbol of the unity of the One 
 Catholic and Apostolic Church. There is but one Spirit of 
 grace, though there are diversities of gifts and operations. 
 Li 1549 the necessity of lawful admission by the Bishop was 
 asserted in the Preface to the Ordinal, and tliis lawful admis- 
 sion, in the 10th Article of 1538, is reproduced in the 23rd 
 of 1562 (" Non licet," it is not lawful by God's law, etc.), and 
 is clearly expressed, "Docemus quod nemo debeat publice 
 docere aut Sacramenta ministrare nisi rite vocatus et quidem 
 ab his penes quos in Ecclesia juxta verbuni Dei et leges et 
 consuetudines uniuscujusque regionis jus est vocandi et 
 admittendi " [§ xiii.]. Therefore in the Litany she prays for 
 the whole Catholic Church, for all Bishops, Priests, and 
 Deacons ; for all Bishops, Pastors, and Curates, in her Collect 
 for St. Peter's Day, and her Prayer for the Church Militant ; 
 and in the first prayer for Ember Week supplications are 
 ottered without any limitation for the Bishops and Pastors of 
 God's flock, all of one fold under one Shepherd. 
 
 APPENDIX. 
 
 In the " Chart ol tlie Ministerial Succession of the Church of 
 England " at page 656, the general line of that succession is 
 shewn from our Lord to Berthwald, Archbishop of Canter- 
 liury, in the early part of the eighth century, and from 
 mediasval times to the Reformation. By the kind assistance 
 of tlie Rev. Charles Frere Stopford Warren, the Editor is 
 
 enabled to supplement this Table by leading details respect- 
 ing the succession from Archbishop Bertliwald to Archbishop 
 Benson. A complete view of it in the form of a Genealogical 
 Table would occupy many pages. 
 
 Duringthe eighth century the following linesof succession can 
 be distinctly madeout in the Provinces of Canterbury and York. 
 
 Godwin Lyons. [.See Table at page 666.) 
 
 693, BcrtliwaW Canterburv. 
 
 I 
 
 "Cj, T):uii('l Winchester. 
 
 I 
 
 7:27, Ma-liilf Uoclicsler. 
 
 I 
 
 731, Tatwin Canterbury. 
 
 I 
 
 734, Egbert York. 
 
 7.V), Nnthelm Canterbury. 
 
 I 
 736, Cuthbert Hei'cfoi-d, Canterbuiy. 
 
 I 
 759, Bregwin Canterbury. 
 
 I 
 741, Podda Hereford. 
 
 741, Dunno Rochester. 
 
 766, Jaenbert Canterbury. 
 
 767, EthcUicrt York. 
 
 I 
 777, Ethelbert Wliithem, Hexliam. 
 
 7S0, Eanbald I. York. 
 
 781, Tilbert Hexham. 
 
 I 
 
 781, Higbald Lindisfam. 
 I 
 
 797, Ueardred He.vhani 
 
 I 
 796, Eanbald II. York. 
 
 I 
 
 785, Aldulf Mi; 
 
 803, Egbert Lindisfeni. 
 
 800, Eanbert Hexham. 
 
 791, Baldulf Whithern.
 
 an 31ntroDuction to tf)C ©rDinal. 
 
 669 
 
 For the ninth century the consecrationa are less certain. 
 Archbisliop Plegmuud, who was consecrated to Canterbury 
 in 891, received consecration, it is stated by Ralph do 
 Diceto [tie Archiepisc. Caiituariens.], from Pope Forniosus, 
 but there seem to liavo been a few surviving Bishops of 
 Berthwald'a line, and it is probable that the two succes- 
 
 sions were soon united into one line. From Plegmund to 
 the present Arclibishop the Episcopal descent of the English 
 Episcopate is traceable with historical certauity link by link 
 as follows for a thousand years. [The principal consecrators 
 of the assistant Bishops are named where known in the foot- 
 notes. ] 
 
 CONSECRATINO BiSHOP. 
 
 Date. 
 
 Consecrated Bishop. 
 
 
 
 I. Plegmund Canterbury- 
 
 909 
 
 Athelm Wells, Canterbury, d. 923. 
 
 2. Athelm Canterbury 
 
 
 
 914 
 
 ^Vulfholm Wells, Canterbury, d. 942. 
 
 
 3. Wulfhelm Canterbury . 
 
 
 
 
 926 
 
 Odo Ramsbury, Canterbury, d. 959. 
 
 
 4. Odo Canterbury . 
 
 
 
 
 957 
 
 Dunstan Worcester, London, Canterbury, d. 98.'i 
 
 
 5. Dunstan Canterbury 
 
 
 
 
 985 
 
 Siric Ramsbury, Canterbury, d. 994. 
 
 
 (i. Siric Canterbury . 
 
 
 
 
 ■ 990 
 
 Klfrie Ramsbury, Canterbury, d. 1005. 
 
 
 7. Elfric Canterbury 
 
 
 
 
 1003 
 
 Wulfstan Worcester and York, d. 1023. 
 
 
 8. Wulfstan York . 
 
 
 
 
 1020 
 
 Ethehioth Canterbury, d. 1038. 
 
 
 9. Ethehioth Canterbury' . 
 
 
 
 
 10.S5 
 
 Eadsige St. Martins, Canterbury, d. 1050. 
 
 
 10. Eadsige Canterbury 
 
 
 
 
 1043 
 
 Stigand Elndiam, Winchester, Canterbury, d. 1070 
 
 
 11. Stigand Canterlniry 
 
 
 
 
 1058 
 
 Siward Rochester, d. 1075. 
 
 
 12. William London ' . 
 
 
 
 
 
 Walkelin Winchester - 
 
 
 
 
 
 Giso Wells' . 
 
 
 
 
 
 Walter Hereford » 
 
 
 
 
 
 Herman Sherborne 
 
 
 29th Aug. 1070 
 
 Lanfranc Canterbury, d. 1089. 
 
 
 Siimrd Jioc/iextfr . 
 
 
 
 
 
 Remigius Dorchester ' 
 
 
 
 
 
 Herfast Elm ham , 
 
 
 
 
 
 IStigand Selsey 
 
 
 
 
 
 13. Lan/ranc Canterbury 
 Thomas York' 
 
 ' 
 
 5th Ajiril 108U 
 
 Maurice Loudon, d. 1107. 
 
 
 14. Thomas York' . 
 
 
 
 
 
 Mam-ice London . 
 
 
 
 
 
 Walkelin Winchester - 
 
 
 
 
 
 Gundulf Rochester' 
 
 
 
 
 
 Osmond Sanim'' . 
 Robert Hereford » 
 
 
 4th Dec. 1093 
 
 .\nselm Canterbury, d. 1109. 
 
 
 Robert Lichfield = . 
 
 
 
 
 
 John Bath " . 
 
 
 
 
 
 Ralph Chichester" 
 
 
 
 
 
 Herbert Thetford" 
 
 
 
 
 
 15. Anselm Canterhury 
 
 
 
 
 
 Oerard Y^ork' 
 
 
 
 
 
 Ralph Durham " . 
 
 
 
 
 
 Robert Lichfield '^ . 
 John Bath ° . 
 
 . 
 
 nth Aug. 1107 
 
 Roger Saruni, il. 11.39. 
 
 
 Ralph Chichester » 
 
 
 
 
 
 Herbert Norwich '• 
 
 
 
 
 
 Robert Lincoln'' . 
 
 
 
 
 
 M. Alberic Ostia 
 
 
 
 
 
 Henry Winchester 
 
 
 
 
 
 Ro<ier S'irum 
 
 
 
 
 
 Simon Worcester' 
 
 
 
 
 
 Settrid Chichester" 
 
 
 8th .Jan. 11.39 
 
 Theobald Canterbury, d. IK;!. ' 
 
 
 Roger Lichfield' . 
 
 
 
 
 
 Alexander Lincoln" 
 
 
 
 
 
 Robert Hereford « 
 
 
 
 
 
 Robert Exeter " . 
 
 
 
 
 
 17. Thohald Canterhm-y 
 
 ■ 
 
 
 
 
 Theodore Amiens . 
 
 5th Sept. 1148 
 
 (Jilbert Hereford, London, d. 1187. 
 
 
 Nicholas Cambray 
 
 
 
 
 18. (I'dhert London 
 Walter Rochester '" 
 Roger Worcester" 
 
 
 
 
 
 
 7th Nov. 117G 
 
 Peter St. Davids, .1. 1198. 
 
 
 
 
 
 
 19. Baldwin Canterbury" ' 
 
 
 
 
 
 Hugh Lichfield" . 
 
 
 
 
 
 Peter St. Davuli . 
 Gilbert Rochester " 
 
 
 22nd Oct. 1189 
 
 Hubert Sarnm, Canterbury, d. 1205. 
 
 
 Reginald liath '■' . 
 
 
 
 
 
 Hugh Durham " . 
 20. Uuherl Canterhury 
 Philip Durham" . 
 Godfrey Winchester" 
 
 
 
 
 
 
 
 
 
 
 23rd May 1199 
 
 Willi.am London, d. 1224. 
 
 
 John Norwich " . 
 
 
 
 
 
 > Consecrattil by ArcliMshop Uobcrt, who was coiisecrateU liy Eacl- 
 
 2 ,, Anin-'iifi-icl Sion. 
 
 » ,, Pope Nicholas II. 
 
 * „ Stigauil. ' Hy Lanfranc. 
 
 « ,, Tlioiiias York. ' Hy Anselm. 
 
 » ,, Arcliliishop William Je CorUil ; ho by Uichanl London ; 
 
 liy by An.sylin. 
 
 " Consecrated by Allniric Ostia. 
 
 'I „ Archbisliop ThoobaM. 
 
 " ,, Arclil'isli.ip Til' >i lias :iBecket ; ho by Henry Winchester ; 
 
 111- l.y Airlil. lollop do Corbeil. 
 '" „ .Vrchbishnp Uioliaid ; ho by Pope Alexander HI. 
 
 '^ ,, Arclibishop Bahiwin ; lio by Archbisliop Richard. 
 
 ** ,, INipo AnasrasiuH IV. 
 
 " ., I'opoCVlostiuo III.
 
 670 
 
 an JntroDuction to tt)C ffl)tDinal. 
 
 Consecrating Bishop. 
 
 Datk. 
 
 CoNSKCRATED BiSHOP. 
 
 Seflfrid Chichester ' ^ 
 
 
 
 
 Gilbert Rochester - 
 
 
 
 
 Savaric Bath » 
 
 
 
 
 Henry Llandaff ■■ . 
 
 
 
 
 Henry Exeter^ 
 Herbert Sarum ■* . 
 
 
 23rd May 1100 
 
 William London, d. 1224. 
 
 Eustace Ely* 
 
 
 
 
 GeofiErey Lichfield * 
 
 
 
 
 Hugh Lincoln - 
 
 
 
 
 John Dublin 
 
 
 
 
 21. Stephen Canterbury '' 
 
 
 
 
 Willia7n London . 
 
 
 
 
 Peter Winchester * 
 
 
 
 
 Reiner St. Asaph - 
 
 
 5th Oct. 1214 
 
 Walter Worcester, York, d. 1255. 
 
 Eustace Ely" 
 
 
 
 
 Joceline Bath" 
 
 
 
 
 Hugh Lincoln' 
 
 
 
 
 22. WaUer York 
 
 
 5th Dec. 1240 
 
 Walter Durham, d. 1260. 
 
 23. fValter Durham 
 
 
 7tli Feb. 1255 
 
 Henry Whithern, d. 1293. 
 
 24. Anthony Durham ' 
 
 
 
 
 Henri/ Wluthern . 
 Robert Bath* 
 
 
 14th Sept. 1202 
 
 John Carlisle, d. 1324. 
 
 William Ely i» . ' 
 
 
 
 
 25. Thomas Woree.ster " ■ 
 
 
 
 
 John Carlisle 
 
 
 
 
 David St. Asaph i- 
 Peter Corbavia 
 
 \ ■ ■ 
 
 27tli June 1322 
 
 Roger Lichfield, d. 1359. 
 
 John Glasgow 
 
 
 
 
 Robert Clonfert . 
 
 
 
 
 26. Henry Lincoln ' ' . 
 
 
 
 
 Bofjer Lichfield . 
 
 ' 
 
 1.5th July 1330 
 
 Robert Sarum, d. 1375. 
 
 John Llandaflf" . 
 
 
 
 
 27. William Winchester "^ 
 Robert Sarum 
 
 
 
 
 ' 
 
 20th Mav. 1362 
 
 Simon (Sudbury) London, Canterbury, d. 1381. 
 
 Adam St. Davids '» 
 
 
 
 28. William Canterburj' '" 
 
 
 
 
 Simon London 
 
 ' 
 
 9th Apr. 1374 
 
 Thomas (Arundel) Ely, York, Canterbury, d. 1414. 
 
 Thomas Rochester 
 
 
 
 29. Thomas Canlerburj/ 
 
 
 r2th Aug. 1408 
 
 Benedict (Nicolls) Bangor, St. Davids, d. 1433. 
 
 30. Henry Winchester '•* 
 
 
 
 
 John London '* 
 
 
 
 • 
 
 Philip Worcester'" 
 William Lichfield -» 
 
 V 
 
 27th May 1425 
 
 .Tohn (Stafford) Bath, Canterbury, d. 1452. 
 
 John Rochester -' . 
 
 
 
 
 Benedict St. Darid.i 
 
 
 
 
 31. Henry Winchester" 
 
 
 
 
 John York 1" 
 
 
 
 
 John Bath . 
 
 
 15th May 1435 
 
 Thomas (Bourchier) Worcester, Ely, Canterbury, d. 1486. 
 
 Robert Sarum -' . 
 
 
 
 John St. Asaph -"- . 
 
 
 
 
 32. Thomas Canlerburij 
 
 ' 
 
 31st Jan. 1479 
 
 John (Morton) Ely, Canterbury, d. 1500. 
 
 33. John Cantrrhury . 
 
 . 
 
 
 
 James Nonvich -' . 
 
 8th Apr. 1487 
 
 Richard (Fox) Exeter.Bath, Durham, Winchester, d. 1528. 
 
 Peter Winchester-^ 
 
 
 
 
 34. Richard Winchester 
 
 
 
 
 John Exeter "' 
 
 
 25th Sept. 1502 
 
 William (Warham) London, Canterbury, d. 1532. 
 
 Richard Rochester's 
 
 
 
 
 35. William Canterhnry 
 
 
 
 
 John Rochester "" . 
 Nicholas Ely -" 
 
 > 
 
 5th May 1521 
 
 .lohn (Longlands) Lincohi, d. 1547. 
 
 John Exeter 2« 
 
 ) 
 
 
 
 36. John Lincoln 
 
 
 
 
 John Exeter ^^ 
 
 > 
 
 30th Mar. 1533 
 
 Thomas (Cranmer) Canterbury, d. 1556. 
 
 Henry St. Asaph -'' 
 
 , 
 
 
 
 ^ Consecrated by Archbishop Richard ; he by Pope Alexander III. 
 
 2 „ Archbishop Baldwin ; he by Archbishop Richard 
 
 3 „ Alb. Allxino. 
 
 ■* ,, Archbishop Hubert. 
 
 » ,, Pope Innocent III. 
 
 c ,, William London. 
 
 ' ,, Archbishop Stephen. 
 
 8 „ William York ; he t>y Pope Nicholas III. 
 
 9 „ Archbishop Robert Kihvarby ; he by William Bath ; he 
 
 by Nicholas W< irc.stir ; he by Ai-chbishop Boniface ; 
 he by Pope Innoctiil IV. 
 
 10 „ Archbishop John IVckham ; he by Pope Nicholas III. 
 
 11 ,, Nicholas Ostia. 
 
 1- Archbishop Walter Reynolds ; he by Ai'chbishop Wiu- 
 
 chelsey ; he by Gerard Sabina. 
 13 jj John Norwich ; he by Archbishop Winchelsey. 
 
 ' Con.secrated by Archbishop Winchelsey. 
 
 ,, Archbishop fStratl'urd ; he by Vitalis Albano. 
 
 ' ,, William Winchester ; he by Archbishop Stratford. 
 
 ,, Ai-chbishop Wliittlesey ; he by Archbishop Islip; he 
 
 by Ralph London ; he liy Archbishop Stratford. 
 ' ,, Archbisliop Walden ; lie by Robert London ; he by 
 
 Thniim.s Kxeter; he by Simon London; he by 
 William Winchester. 
 ' „ William Hebron. 
 
 ' „ Richard London ; he by Ai'chbishop Ai-uudeh 
 
 ,, Archbishop Chichele ; he by Pope Gregory XII. 
 
 ' ,, Henry Winchester. 
 
 ' ,, Simon Antibari. [Evreux. 
 
 I ,, Thomas London ; he by Juhn York ; he by Williai'i 
 
 ' ,, Archbishop Morton. 
 
 ' ,, Archbishop Warham.
 
 an 31nttoDuction to tlje SDrDinal. 
 
 671 
 
 Consecrating Btsnor. 
 
 Date. 
 
 COKSKCRATED BiSHOP. 
 
 S7. Thomas Caiiterbiiri/ ' 
 
 
 
 
 John Bangor ' 
 William Normcli ' 
 
 
 2ud July 15.S6 
 
 Robert (Parfew) St. Asaph, Hereford, d. 1558. 
 
 
 
 
 38. John London- . , 
 
 
 
 
 John Rochester ' . 
 
 
 9th Dec. 1537 
 
 John (Hodgskin) Bedford, d. 1560, 
 
 Robert St Amph . \ 
 
 
 
 
 39. WiUiam Chichester ■ 1 
 John Hereford ' ' 
 John Bedford . i 
 Miles (late) Exeter ' ' 
 
 
 
 
 
 17th Dee. 1559 
 
 Matthew (Parker) Canterbury, d. 1575. 
 
 
 
 
 40. Mattliew Canterbnrtj 
 
 William C^hichester • f 
 John Hereford ' 1 
 John Bedford . ; 
 
 
 
 
 
 21st Dec. 1.559 
 
 Edmund ((irindal) London, York, Cantei'bury, il. 158."!. 
 
 
 
 
 41. Edmund Canterbiin/ 
 John London'' . | 
 Robert Winchester"' | 
 Richard Chichester ^ 
 
 
 
 
 
 21st Apr. 1577 
 
 John (Whitgift) Worcester, Canterl)iny, d. I(i04. 
 
 
 
 
 42. John Canterbury . 
 
 
 
 
 John Rochester ■■ . 
 
 
 
 
 Anthony St. Davids" 
 
 
 8th May 1597 
 
 Richard (Bancroft) London, Canterbuiy, d. 1610. 
 
 Richard Bangor " . 
 
 
 
 
 Anthony Chichester " 
 
 
 
 
 4:<. Richard Canterbury 
 
 
 
 
 Lancelot Ely ' 
 
 , 
 
 3rd Dec. 1609 
 
 George (Abbott) Lichfield, London, Cant(>rl>ury, d. 1633. 
 
 Richard Rochester " 
 
 
 
 
 44. George Canterbury 
 
 
 
 
 Mark Anthony Spalatro 
 
 
 
 
 John London ' 
 Lancelot Ely " 
 
 
 14th Dec. 1617 
 
 George (Monteigne) Lincoln, Lomlon, Durham, York, 
 d. 1628. 
 
 Jolin Rochester " . 
 
 
 
 
 John Lichfield' . 
 
 
 
 
 4."). George London 
 
 
 
 
 John Worcester' 
 
 
 
 
 Nicholas Ely » . 
 George Chichester * 
 
 ' ■ 
 
 18th Nov. 1621 
 
 \Villiam (Laud) St. Davids, Bath, London, Canterbuiy, 
 d. J 645. 
 
 John Oxford 8 
 
 
 
 
 Theophilus Llandafifs _ 
 
 
 
 
 46. WiUiam Canterbury 
 
 
 
 
 Thomas Durham" 
 
 
 
 
 Robert Lichfield 8 
 
 . 
 
 17th June 1638 
 
 Brian (Duppa) Chichester, Sarum, Wiinchestcr, d. 1662. 
 
 John Oxford 8 
 
 
 
 
 Matthew Ely 1" . 
 
 
 
 
 47. Brian Winchester . 
 
 
 
 
 Accepted York " . 
 
 
 
 
 Matthew Ely "> . 
 
 . 
 
 28th Oct. Hi60 
 
 Gilbert (Sheldon) Loudon, Canterbury, d. 1677. 
 
 John Rochester i». 
 
 
 
 
 Henry Chichester '- 
 
 
 
 
 48. Gilbert Canterbury 
 
 
 
 
 George Winchester '^ 
 
 
 
 
 Seth Sarum " 
 John Rochester " . 
 
 
 6th Dec. 1674 
 
 Henry (Compton) Oxford, London, d. 1713. ' 
 
 Josepli Peterborough '^ 
 
 
 
 
 Peter Chichester i-" , 
 
 
 
 
 49. Hetiri/ Lomlon 
 
 
 
 
 Seth Sarum '■• 
 
 
 
 
 Joseph Peterborough " 
 
 
 
 
 John Rochester '■* . 
 Peter Ely " . 
 Guy Bristol '5 
 
 
 27 til Jan. I67S 
 
 William (Sancroft) Canterbury, d. 1693. 
 
 
 
 
 Thomas Lincoln '" 
 
 
 
 
 Thomas Exeter '' . 
 
 
 
 
 50. WiUiam Canterbury 
 
 
 
 
 John York " 
 
 
 
 
 Henry London " . 
 
 
 
 
 Nathaniel Durham " 
 
 } ■ ■ 
 
 Sth Nov. 1685 
 
 Jonathan (Trelawney) Bristol, Exeter, Winchester, d. 
 
 Peter Winchester " 
 
 
 1721. 
 
 Thomas E-xeteri' . 
 
 
 
 
 Francis Ely '* 
 
 
 
 
 Thomas Rochester '» , 
 
 
 
 
 Consecrated by Archbishop Cranmer. 
 ! Jiihn Linculu ; he by Archbishop Crnnmur. 
 
 „ Ai-chbishop Cranniev, .J<.lm Exeter, and John Bath, 
 
 which last by Roman Bishops. But as the actiml 
 register has not been found, the succession is uoL 
 traced tlirough liini. 
 I ,, Archbishop Grindal. 
 
 „ Archbisliup Parker. " jjy Arehbishnp Wiit^ift. 
 
 ,, Archbishop Bancroft. 
 
 ' ,, Archbisliop Abbott. 
 
 9 Consecrated by Irish Bishops to Limerick. 
 
 10 ,, Archbishop Laud. 
 
 i» ,, John York ; lie by Get>rge London (Monteigne). 
 
 la ,, William London (Ai'chbiahop Juxoii)> 
 
 13 ,j Brian Winchester. 
 
 " ,, Gilbert London (Archbishop Sheldon). 
 
 16 ,^ Richard York ; ho by Accented York. 
 
 18 ,, George Winchester; he by Brian Winchester. 
 
 ^f „ Henry London (Compton). 
 
 13 ,, Archbishop Bancroft
 
 672 
 
 3n 31ntroDuction to tf)c ©tDinal. 
 
 Consecrating Bishop. 
 
 D.\TE. 
 
 Consecrated Bishop. 
 
 51. Jonathan WinrhcMrr 
 
 
 
 John Bangor' 
 
 William Lincoln ' ' ' 
 
 15th May 1715 
 
 Jolm (Potter) Oxford, Canterbury, d. 1747. 
 
 Richard Gloucester- J 
 
 
 
 52. John C'aideriur!/ . 
 Nicholas St. Da\-ids^ 
 Robert Noi'Micli ■* . f ' 
 
 
 
 iSth Jan. 1738 
 
 ■J'liomas (Herring) Bangor, York, Canterbury, d. 1757. 
 
 Thomas Oxford * . J 
 
 
 
 53. Thomas Cantcrhm-y ] 
 
 
 
 Joseph Rochester^ [ 
 Martin Gloucester ■* ( 
 
 ]9th Feb. 1750 
 
 Frederick (Cornwallis) Lichfield, Canterbury, d. 1783. 
 
 Thomas Norwich^ J 
 
 
 
 54. Frederick Canterbvrii \ 
 
 
 
 Edmund Ely's _ ^ 
 
 Robert Oxford 5 . 1 ' ' 
 
 12th Feb. 1775 
 
 John (Moore) Bangor, Canterbury, d. 1805. 
 
 John Rochester^ . ) 
 
 
 
 55. John Ceinterhury . ] 
 
 
 
 John Peterborough '' [ 
 James Lichfield <■ i 
 
 8th April 1792 
 
 Cliarles (Manners Sutton) Norwich, Canterbury, d. 1828. 
 
 Richard Gloucester" ) 
 
 
 
 56. Charles Canterburij 1 
 
 
 
 William London' ' 
 
 Robert Chichester » j" • • 
 
 John St. Davids ° J 
 
 21st May 1820 
 
 Charles Ricliard (Sumner) Llandaff, Winchester, d. 1874. 
 
 
 
 57. Edward York ^ . 1 
 
 
 
 Charles B. WinchesU r V 
 
 14th Sept. 1828 
 
 .lohn Bird (Sumner) Chester, Canterbury, d. 1862. 
 
 ChristophcrGloucestei" ) 
 
 
 
 58. John B. Canterbury \ 
 
 
 
 Ashurst T.Chichester" { 
 John Lincoln '' ( 
 
 23rd Nov. 1S5U 
 
 Archibald Campbell (Tait) London, Canterbury, d. 1882. 
 
 Henry M. Carlisle 12 ) 
 
 
 
 r>!1. Archibald C.Canterbury 1 
 John London " 
 
 
 
 
 
 Edward H. Winchester " 
 
 
 
 Alfred Llandaff" . 
 
 
 
 Christopher Lincoln ; 
 James Hereford " . f ' 
 
 25tli Apr. 1877. 
 
 Edward Wliite (Benson) Truro, Canterbuiy. 
 
 Frederick Exeter . 
 
 
 
 
 James R. Ely '* . 
 
 
 
 » 
 
 Henry Nottingham 
 
 
 
 
 Edward Dovei;'' . J 
 
 
 
 
 60. Edward W. Canterbury. 
 
 
 
 [It ia obvious that the humblest Priest in the Churcli of 
 England can trace his ministerial descent from the Apostles, 
 and our Lord, the Fountain of all ministerial authority, as 
 readily as the Archbishop of Canterbury by means of these 
 notes and the Table at page 656. Thus a Priest who was 
 
 1 Consecrated Ity Archbishop Tenison ; he by Archbishop TiUotsoii ; lie 
 
 by Peter Winchester ; he by Archbishop Sheldon. 
 - ,, Gilbert Saruiu (Burnet) : he by Henry Ix)n(,lon (Conip- 
 
 ton). 
 ^ „ Archbishop Wake ; he by Archbishop Tenison. 
 
 ■* ,, Etliiuintl Lontl-'U ; he by Archbishop Wake. 
 
 5 , Archbishop Heiriii^'. 
 
 6 ,, Arclibi^liop Cornwallis. 
 
 7 „ Archbishop Moore. 
 
 ** „ Archbishop Manners Sutton. 
 
 ordained by Bishop Wilkinson of Truro on Trinity Sunday 
 1883, is in the line of Apostolic Succession through the ninety- 
 second Archbishop of Canterbury, Archbishop Benson : by 
 whom, assisted by ten other Bishops, Bishop Wilkinson of 
 Truro was consecrated on St. Mark's Day in the same year.] 
 
 ' Consecrated by William London (Archbishop Howley); he by Arch- 
 
 bislioji Manners Sutton. 
 ' „ William York ; he by Robert York ; he by Archbishop 
 
 Herring. 
 ' ,, Archbishop Sumner. 
 
 • ,, Thomas York ; he by Archbishop Howley. 
 
 ' „ Archbishop Longley. 
 
 ' „ Archbishop Tait. 
 
 ' „ John London ; he by Archbishop Sunnu-r.
 
 THE FORM AND MANNER 
 
 MAKING, ORDAINING, AND CONSECRATING 
 
 OF 
 
 BISHOPS, PRIESTS, AND DEACONS, 
 
 ACCORDING TO THE 
 
 ADrDcr of tbe Cl)urclj of Cnglanli. 
 
 THE PREFACE. 
 
 IT i3 evident unto all men diligently reading the holy 
 Scripture and ancient Authors, that from the 
 Apostles' time there have been these Orders of Ministers 
 in Christ's Church ; Bishops, Priests, and Deacons. 
 ^Vhich Offices were evermore had in such reverend 
 Estimation, that no man might presume to execute 
 any of them, except he were first called, tried, 
 examined, and known to have such qualities as are 
 requisite for the same ; and also by publick Prayer, with 
 Imposition of Hands, were approved and admitted 
 thereunto by lawful Authority. And therefore, to the 
 intent that these Orders may be continued, and 
 reverently used and esteemed in the Church of 
 Enijland ; no man shall be accounted or taken to be a 
 lawful Bishop, Priest, or Deacon in the Church of Eng- 
 land, or suffered to execute any of the said Functions, 
 
 except he be called, tried, examined, and admitted there- 
 unto, according to the Form hereafter following, or hath 
 had formerly Episcopal Consecration, or Ordination. 
 
 And none shall be admitted a Deacon, except he be 
 Twenty-three years of age, unless he have a Faculty. 
 And eve'ry man which is to be admitted a Priest shall 
 be full Four-aud-twenty years old. And every man 
 which is to be ordained or consecrated Bishop shall be 
 fully Thirty years of age. 
 
 And the Bishop knowing either by himself, or by 
 sufficient testimony, any person to be a man of virtuous 
 conversation, and without crime, and, after examina- 
 tion and trial, finding him learned in the Latin Tongue, 
 and sufficiently instructed in holy Scripture, may at 
 the times appointed in the Canon, or else, on urgent 
 occasion, upon some other Sunday or Holy-day, in the 
 face of the Church, admit him a Deacon, in such 
 manner and form as hereafter foUoweth. 
 
 THE PREFACE. 
 
 For full notes on this important Preface, see the preceding 
 Introduction to the Ordinal. 
 
 Church of England] This is misprinted in some modern 
 Prayer Books "the United Church of England and Ireland." 
 The above is the only legal fonn, and the reasons why it is 
 desirable to retain that form are stated at page 82. 
 
 It is evident unto all men] For notes on this subject, consult 
 the preceding Introduction. 
 
 Twenty-three years of age] The Excerpts of Archbishop 
 Egbert, quoting a Carthaginian Canon, decree : " Placuit ut 
 ante xxv annos a;tatis, nee diaconus ordinetur, neo virgines 
 consecrenter, nisi rationabili necessitate cogente." The 
 Pupilla Oculi [1. vii. c. 4, A.], "Ordinandus in exorcis- 
 tam, lectorem, seu ostiarium debet esse major infante, i.e. 
 major septennio. Et similiter ille qui primam tonsuram 
 suscipit ordinandus in acolytum debet esse major xiiij annis. 
 Item major xvij anuis potest ordinari in subdiaconum. Major 
 etiam xix annis potest ordinari in diaconum : et major xxiv 
 annis in sacerdotem : et major xxx annis potest esse Epis- 
 copus." [Ma.skell, 3Ioii. Bit. iii. cvii.] 
 
 timeJi appointed in the Ccinon] In 1661, on April 21, the 
 Committee for the revision of the Ordinal resolved, "quod 
 nulla; ordinationes clericorum per aliquos Episcopos fiereut 
 nisi intra quatuor tempora pro ordinationibus assignata." 
 [C.\RDW. Synod, ii. 670.] These are the Ember Days, the 
 Ymberyne Dagas {from ymlie, a course, and ryne, a running) 
 [per totius anni circulum distributi. St. Leo, Serm. viii. </<■ 
 Jej. X. mens. Op. tom. i. col. 50] of the Anglo-Saxon Church, 
 occurring in regular circuit an(l course, the Jejunia rpialuor 
 lemporum, corrupted into Quatembcr in (Jerman, and Ember 
 in English, the Fasts of the Four Seasons on which the year 
 revolves. They are the Wednesday, Friday, and Saturday 
 after the First Sunday in Lent, after Whitsunday, after 
 Sept. 14, Holy Cross, and after Dec. l.S, St. Lucy. 
 
 Gelasius, probably, was the first who limited the seasons of 
 general ordination to certain times of the year. Micrologus 
 says, "Gelasius papa constituit, utordinationes presbyterorum, 
 et diaconoi-um nou nisi certis temporibus fiant. " [Cap. 24, 
 p. 448, edit. Hittorp.] So also Rabanus Maurus : " Sacras 
 ordinationes quatuor temporum diebus oportere fieri, decreta 
 Gelasii papaj testantur." [De Jnstit. Cleric. 1. 2, c. 24, 
 p. 3.S8, ibid. Maskell, Mon. Hit. iii. cxxii.] ^uratori is 
 of opinion that no fixed and general rule for the observance 
 of Ember weeks existed until the Pontificate of Gregory VII., 
 c. 1085. [Diss, de Jej. IV. temp. c. vii. A need. tom. li. p. 262.] 
 
 Our Canons of 1604 enjoin as follows : — 
 
 Canon 34. 
 
 The Quality of such as are to be made Ministers. 
 
 No Bishop shall henceforth admit any person into Sacred 
 Orders, which is not of his owni diocese, except he be either 
 of one of the Universities of this realm, or except he shall 
 bring Letters Dimissory (so tcnned) from the Bishop of whose 
 diocese he is ; and desiring to be a Deacon, is three and 
 twenty years old ; and to be a Priest, four and twenty years 
 complete ; and hath taken some degree of school in cither of 
 the said Universities ; or at the least, except he be able to 
 yield an account of liis faith in Latin, according to the Articles 
 of Religion approved in the Synod of the Bishops and Clergy 
 of this realm, one thousand five hundred sixty and t«(i, and 
 to confirm the same by sufficient testimonies out of the holy 
 Scriptures ; and except moreover he shall then exhibit Letters 
 Testimonial of his good life and conversation, under the seal 
 of some College in Cambridge or Oxford, where before he 
 remained, or of three or four grave Ministers, together with 
 the subscription and testimony of other credible persons, who 
 have kno\vn his life and behaviour by the space of tliree yeai-s 
 next before. 
 
 2tj
 
 THE FORM AND MANNEE 
 
 MAKING OF DEACONS. 
 
 If When the day appointed by the Bishop is come, 
 after Morning Prayer is ended, there shall be a 
 Sermon or Exhortation, declaring the Duty and 
 Office of such as come to be admitted Deacons ; 
 how necessary that Order is in the Church of 
 Christ, and also, how the people ought to esteem 
 them in their office. 
 
 ^ First the Arch-Deacon, or his Deputy, shall present 
 unto the Bishop (sitting in his cliair, near to the 
 holy Table) such as desire to be ordained Deacons, 
 (each of them being decently habited,) saying 
 these words, 
 
 EEVEEEND Father in God, I present unto 
 you these persons present, to be admitted 
 Deacons. 
 
 ^ The Bishop. 
 
 TAKE heed that the persons, whom ye present 
 unto us, be apt and meet, for their learning 
 and godly conversation, to exercise their Ministry 
 duly, to the honour of God, and the edifying of 
 His Church. 
 
 ^ The Arch-Deacon shall answer, 
 
 I HAVE enquired of them, and also examined 
 them, and think them so to be. 
 
 ' Quando ordines agantur, primo fiat sermo fli placeat 
 .... Dum officium canitur, vocentur nominatim 
 illi qui ordinandi sunt .... 
 
 ^ Deinde sedeat episcopus ante altare conversus ad 
 ordinandos, et archidiaconus capa indutus humiliter 
 respiciens in episoopum cum his verbis alloquatur, 
 ita dicens 
 
 POSTULAT hsec sancta Ecclesia reverende 
 pater, hos viros ordinibua aptos consecrari 
 sibi a vestra paternitate. 
 
 Help. Episcopi: Vide ut natura, scientia, et 
 moribus, tales per te introducantur, immo tales 
 per nos in domo Domini ordinentur personse, per 
 quae Diabolus procul pellatur, et clerus Deo 
 nostro multipHcetur. 
 
 Resp. ArcMdiaconi : Quantum ad humanum 
 spectat examen, natura, scientia et moribus digni 
 habentur, ut probi cooperatores effici in his, Deo 
 volente, possint. 
 
 ORDINATION OF DEACONS. 
 
 Sermon or Exhortation] An Exhortation to the Deacons 
 after the presentation will be found in Assemanni ^^ii. 377, 
 from the Pontifical of Clement VIII., and one to the Priests 
 after the address to the people. [Ibid. 863.] By the Sarum 
 and Exeter Pontifical, after the Introductory Sermon the 
 Bishop read out the Prohibitions or Canonical Impediments. 
 In the Winchester Pontifical tlie Sermon by tlie Bishop 
 follows the presentation of the Deacons by the Archdeacon. 
 The rubric directs that it shall treat "de castitate, de absti- 
 nentia, et his similibus virtutibus : terribiliter interdicens ue 
 quia ad sacros ordines venire praesumat qui pecuuiam dare 
 promittere pi-;esumpserit." [Mask. Man. Bit. iii. 155.] 
 
 the Arcli-Deacon] Next to the Bishop himself, his vicar the 
 Archdeacon is charged with the duty of examining candidates 
 for ordination, and is to declare tliat " he has inquired of them 
 and also examined them." [Comp. Cat.4LANI, Pont. Horn. 
 torn. i. § xvi. p. 51, Rome, 1739. Marte.ke, de Antiqu. Bit. 
 torn. ii. col. 39, B.C. Autv. 1736. Council of Coyaco, a.d. 1050, 
 c. 5. Labbe, torn. xi. col. 1441, E.] This is m conformity 
 with the Council of Carthage and the Canon Law as early as 
 the nintli century. ."Nos meminimus expressisse quod ad 
 Archidiaconum debeat pertinere examinatio etiam clericorum 
 si fuerint ad Sacros Ordines promovendi." [Decret. Greg. 
 1. i. tit. xxiv. c. vii.] "Ea de jure communi ad Archi- 
 diaconi spectent officium, scil. reprtesentare ordinandos 
 Episcopo et illos examinare." [Ihid. c. ix. Corp. Jur. Can. 
 torn. ii. col. 315. 48. 316. 44.] "De jure civili hsec exami- 
 natio pertinet ad Archidiaconum ; ad haeo alias, si sit 
 absens Episcopus, potest per se examinare, si velit, vel aUis 
 
 idoneis circa latus suum id committere. " [Lyndewood, Prov. 
 Anglic. 1. i. tit. v. vi., Oxf. 1679, p. 33. Comp. Bingham, 
 Orig. Eccles. b. ii. c. xxi. sect. 7, vol. i. p. 94, ed. 1724 ; and 
 MoRiN, de Sacr. Ord. pt. iii. c. iii. § 3, p. 218, D.] By the 
 4th Council of Carthage, A.D. 398, c. 5, C, 7 [Labbe, ii. col. 
 1437-8], the Arclideacon was to give the vessels used by his 
 order to the Deacon. By the Capitulars of Hincmar, A.D. 
 877, c. xi., the Archdeacons receive this injunction: " Sol- 
 licite providete de vita et scientia clericorum quos ad ordiua- 
 tionem adducetis, ne pro aliquo munere talcs ad ordinandum 
 introducatis qui introduci uon debent. " [Op. Hin'CMAK, torn, 
 i. p. 740, Lutet. 1645.] About the beginning of the eleventh 
 century, the Archdeacon in the Greek Church bore a pro- 
 minent part at ordinations [Euchotogium ; MoRix, de Sacr. 
 Ord. pt. ii. p. 63, Antv. 1695], and two centuries after this 
 rubric occurs, 6 fj.4\\ujy "xiLpoTova^adai et's ri-jv StaKovia:^ irpoijdytTai, 
 i'TTo Toi" apx^oiaKdnov. [Ibid. p. 69.] In the Syro-Nestorian 
 Ordinal, as translated b}- Morin : "Stat praesul super sedem 
 et qui ordinandi sunt subtus candelabrum ubi adorant ; turn 
 dicit Archidiaconus, Oremus " [P. ii. p. 373], and in the 
 Coptic Ordinal: " Postquam pr.-esentator Diaconi ex sacer- 
 dotibus intellexit eum hoc Ministro dignum esse, prtesenta- 
 bunt eum Episcopo testificantes de eo. Stabit autem prajsen- 
 tatus ante altare coram Episcopo." [P. ii. p. 444, C] 
 
 or his Deputy'] In tlie Ordering of Priests, "or, in his 
 absence, one appointed in his stead." That is, one of the 
 examiners of the candidate, "alter clericus cui Episcopus 
 faciendum iujunxerit " [Pont. Mogunt. anu. circa coco. Ord. 
 xvi.; Martene, de Ant. Bit. ii. col. 214], and so by English 
 Canon Law: "In die ordinum celebrandorum Archidiaconus 
 vel Examinator alius ad hoc depntatus, in actu celebrationis
 
 Cbe ©rDcring of Deacons. 
 
 675 
 
 ^ Then the Bishop shall say unto the people : 
 
 BRETHREN, if there be any of yovi who 
 kuoweth any Impediment, or notable 
 Crime, in any of these persons presented to be 
 ordered Deacons, for the -which he ought not to 
 be admitted to that Office, let him come forth in 
 the Name of God, and shew what the Crime or 
 Impediment is. 
 
 ^ And if any great Crime or Impediment be objected, 
 the Bishop shall surcease from Ordering that 
 
 Eerson, until such time as the party accused shall 
 e found clear of that Crime. 
 
 •[f Then the Bishop (commending such as shall be found 
 meet to be Ordered to the Prayers ot the congrega- 
 tion) shall, with the Clergy and people present, 
 sing or say the Litany, with the Prayers as fol- 
 loweth. 
 
 ^ " Quibus expletis, dicat episcopus hanc orationem 
 publice, stando, sine nota. 
 
 AUXILIANTE Domino et Salvatoee nostro 
 iA Jesu Christo, prsesentes fratres nostri in 
 sacrum ordinem electi sunt a nobis, et clericis 
 huic sanctae sedi famulantibus. Alii ad ofEcium 
 presbyterii, diaconii, vel subdiaconii, quidam vero 
 ad cisteros ecclesiasticos gradus. Proinde ad- 
 monemus et postulamus, tam vos clericos quam 
 casterum populum, ut pro nobis et pro illis pure 
 corde et sincera mente apud divinam clementiam 
 intercedere dignemini, quatenus nos dignos faciat 
 pro illis exaudiri : et eos unumquemque in suo 
 ordine eligere, et consecrare per manus nostras 
 dignetur. Si quis autem habet aliquid contra 
 hos viros, pro Deo et propter Deuji, cum fiducia 
 exeat et dicat, verumtamen memor sit com- 
 munionis suk. 
 
 ^ Deinde accedentes qui ordinandi sunt diaconi et 
 sacerdotes cum vestibus suis, et prostrato episcopo 
 ante altare cum sacerdotibus et levitis ordinandis, 
 postea duo clerici incipiaut litaniam .... 
 
 The Litany and Sufirages. 
 ''f~\ GOD the Father, of heaven : have mercy 
 V_/ upon us miserable sinners. 
 
 God the Father, of heaven ; have mercy 
 upon ns miserable si/iners. 
 
 O God the Son, Redeemer of the world : have 
 mercy upon us miserable sinners. 
 
 God the Son, Redeemer of the world ; have 
 mercy upon us miserable sinners. 
 
 O God the Holy Ghost, proceeding from the 
 Father and the Son : have mercy upon us 
 miserable sinners. 
 
 * Fororif^tls, etc., 
 of Litany, see pp. 
 M5-J33. 
 
 God (he Holy Ghost, proceeding from the 
 Father and the Sox : have mercy ujyon us miser- 
 able sinners. 
 
 holy, blessed, and glorious Trinity, three 
 Persons and one God ; have mercy upon us 
 miserable sinners. 
 
 holy, blessed, and glorious Trinity, three 
 Persons and one God : have mercy upon us miser- 
 able sinners. 
 
 Remember not. Lord, our offences, nor the 
 ofiFences of our forefathers ; neither take Thou 
 vengeance of our sins : spare us, good Lord, 
 
 ordinum pr.-psentabit Episcopo ordinanti ipsos ordinandos." 
 [Prov. 1. 1. tit. V, vi. p. 33.] 
 
 decently habited] In tlie old rubric of 1549 they were 
 desired to appear in an albe, but it must be remembered that 
 then the candidate was a Subdeacon, not, as now, a layman. 
 The present rubric requires, if not an albe, at least a surplice, 
 as the fitting dress of the candidate for the Order of Deacon. 
 
 Rerereiul Father in God] Bishops are called Fatliers by 
 Epiphanius [Har. 1. iii. § Ix.xv. c. iv.], not of the universal 
 Church, which God alone is, but in particular branches 
 thereof. The title is founded on 1 Cor. iv. 15 ; 2 Coi-. vi. 13 ; 
 Gal. iv. 19; 1 John ii. 1, 13, 14. The word Papa was simi- 
 larly used by St. Jerome [Ep. xciv.], and in the fittli and sixth 
 centuries. [Sidonius, 1. vi. Ep. 112 ; vii. Ep. Ml.] Accord- 
 ing to Baronius, in 1076, it was restricted to the Bishop of 
 Rome. 
 
 / present tinto you] The ancient form of presentation was 
 " Postulat S. Mater Ecclesia." This form is found in the Sacra- 
 mentary of Gregoiy, and also in the old English rontificals. 
 It was, however, thought to be too bold a presumption, and 
 was changed into a declaration by the Archdeacon in his own 
 name. 
 
 / have enqvired, etc.] In the Sacramentarj' of Gregory the 
 answer of the Archdeacon was, " Quantum humana fragilitas 
 nosse sinit et scio et tcstificor ipsos dignos esse ad hujus onus 
 officii." In our own form the words, "as far as human frailty 
 suffereth," being regarded as too vague an expression, and 
 ofifering a shelter for prevarication, were omitted ; whilst 
 
 the assertion, "I know and bear witness," was softened down 
 by the tempered language, " I think them so to be." 
 
 commendinf] such, etc.] In the Sacramentary of St. Gregory 
 the Bishop in the " Benedictio Diaconi " tlius commends tliose 
 who arc to be ordained to the prayers of the people : " Ore- 
 mus, dilectissimi, Deum Patrem Omnipotentem, ut super hunc 
 famulum suum, quern in sacrum ordinem Diaconatiis officii 
 dignatur assumcre, Ille benedictionis su;o gratiam clemeuter 
 cflundat, eique donum consecratiouis propitius iudulgeat per 
 quod eum ad prtemia seterna perducat, auxiliante Domino 
 nostro Jesu Christo." The Prayer in tlie Pontifical of Egbert 
 is very similar, and differs only in the insertion of the clauses, 
 " ct preces nostras clementcr exaudiat, ut suo eum prosequatur 
 auxilioet sua potius electiouc justilicet," between "indulgeat" 
 and " per quod." In the Sarum Pontifical the same Prayer 
 occurs, differing merely in a few words. It stands immediately 
 after the ordination. There is also in the Winton Pontifical "a 
 similar Pr.iyer, in which, after "hos famulos tnos " arc inserted 
 the words, "quorum nomina hie recitnutur. " The some Prayer 
 occurs after the ordination in Harl. MS. 2806, fo. S, b., as the 
 Praefatio with a difTeront ending, being preceded by the addicss 
 to the people : " Commune votum comminiis oratio prose- 
 quatur, ut hi totius ecclesia; prece qui in Diaconatiis Minis- 
 tcrium pra'parantur Levitieie benedictionis ordine claresiant, 
 et, spirituali conversatione prrefulgentes, gratia sanctificationis 
 eluceant." This address in tlie Winton Pontifical succeeds 
 the delivery of the Gospel. [Maskf.ll, Mon. Hit. iii. 199.] 
 
 The Litany] The rubric in tlie MS. Harl. 2906, fo. 8, a
 
 676 
 
 Cbe HDrDcring of aDcacons. 
 
 spare Thy people, whom Thou hast redeemed 
 with Thy most precious blood, and be not angry 
 with ns for ever. 
 
 Spare vs, ffood Lord. 
 From all evil and mischief; from sin, from 
 the crafts and assaults of the devil ; from Thy 
 wrath, and from everlasting damnation, 
 Good Lord, deliver us. 
 From all blindness of heart ; from pride, vain- 
 glory, and hypocrisy ; from envy, hatred, and 
 malice, and all uncharitableness. 
 
 Good Lord, deliver us. 
 From fornication, and all other deadly sin ; 
 and from all the deceits of the world, the flesh, 
 and the devU, 
 
 Good Lord, deliver us. 
 From lightning and tempest ; from plague, 
 pestilence, and famine ; from battle and murder, 
 and from sudden death, 
 
 Good Lord, deliver us. 
 From all sedition, privy conspiracy, and rebel- 
 lion ; from all false doctrine, heresy, and schism ; 
 from hardness of heart, and contempt of Thy 
 Word and Commandment, 
 
 Good Lord, deliver us. 
 By the mystery of Thy holy Incarnation ; by 
 Thy holy Nativity and Circumcision; by Thy 
 Baptism, Fasting, and Temptation, 
 Good Lord, deliver us. 
 By Thine Agony and Bloody Sweat ; by Thy 
 
 Cross and Passion ; by Thy precious Death and 
 Burial ; by Thy glorious Resurrection and Ascen- 
 sion ; and by the coming of the Holy Ghost, 
 Good Lord, deliver us. 
 In all time of our tribulation ; in all time of 
 our wealth ; in the hour of death, and in the day 
 of judgement. 
 
 Good Lord, deliver ms. 
 We sinners do beseech Thee to hear us, 
 Lord God ; and that it may please Thee to n;le 
 and govern Thy holy Church universal in the 
 right way ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to keep and strengthen 
 in the true worshipping of Thee, in righteousness 
 and holiness of life, Thy Servant VICTORIA, 
 our most gracious Queen and Governor ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to rule her heart in 
 Thy faith, fear, and love, and that she may ever- 
 more have affiance in Thee, and ever seek Thy 
 honour and glory ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to be her defender and 
 keeper, giving her the victory over all her enemies ; 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to bless and preserve 
 Albert Edward Prince of Wales, the Princess of 
 Wales, and all the Royal Family ; 
 
 We beseech Thee to hear us, good Lord. 
 
 That it may please Thee to illuminate all 
 Bishops, Priests, and Deacons, with true know- 
 ledge and understanding of Thy Word ; and that 
 both by their preaching and living they may set 
 it forth, and shew it accordingly ; 
 
 We beseech Thee to hear its, good Lord. 
 That it may please Thee to bless these Thy 
 servants, now to be admitted to the Order of 
 Deacons, [or P?-iesfs,'\ and to pour Thy grace 
 upon them ; that they may duly execute their 
 Office, to the edifying of Thy Church, and the 
 glory of Thy holy Name ; 
 
 We beseech Thee to hear us, good Lord. 
 
 Ut Apostolicum donum, et omnes gradus 
 ecclesije, in sancta religione conservare digneris, 
 Te rogamus. 
 
 ^ Hie surgat episcopus et suinat bacuhim in manu sua, 
 et couversus ad ordinandos dicat. 
 
 Ut electos istos bene>J«dicere digneris, 
 
 Te rogamus. 
 
 Ut electos istos bene>J<dicere et sancti'i'ficare 
 digneris, 
 
 Te rogamus. 
 
 Ut electos istos bene^dicere, sancti^ficare et 
 conse>J<crare digneris, 
 
 Te rogamus. 
 
 That it may please Thee to endue the Lords of 
 the CouncO, and all the Nobility, with grace, 
 wisdom, and understanding ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to bless and keep the 
 Magistrates, giving them grace to execute justice, 
 and to maintain truth ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to bless and keep all 
 Thy people ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to give to all nations 
 unity, peace, and concord ; 
 
 We beseech Thee to hear us, good Lord. 
 
 That it may please Thee to give us an heart to 
 love and dread Thee, and diligently to live after 
 Thy commandments ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to give to all Thy 
 people increase of grace, to hear meekly Thy 
 Word, and to receive it with pure affection, and 
 to bring forth the fruits of the Spirit ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to bring into the 
 way of truth all such as have erred, and are 
 deceived ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to strengthen such as 
 
 Pontifical of the tenth century, is, "Tunc prosternat se 
 pontifex cum Archidiacono coram altari super stramenta cum 
 nisque qui consecrandi sunt, et schola imponat letaniam ; " 
 
 and in the Cotton MS. Tib. c. i. fo. 142, b. , which is perhaps 
 earlier : " Pontifex super tapetia et qui consecrandi simt super 
 pavimentum prosternantur, ac tunc agatur letania, et inter
 
 Cbe ©rDcring of 2:^eacons. 
 
 67 
 
 // 
 
 do stand ; and to comfort and help the weak- 
 hearted ; and to raise up them that fall ; and 
 finally to beat down Satan under our feet ; 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to succour, help, and 
 comfort, all that are in danger, necessity, and 
 tribulation ; 
 
 We beseech Thee to hear vs, good Lord. 
 That it may please Thee to preserve all that 
 travel by land or by water, all women labouring of 
 child, all sick persons and young children ; and 
 to shew Thy pity upon all jirisoners and captives ; 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to defend, and pro- 
 vide for, the fatherless children, and widows, and 
 all that are desolate and oppressed ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to have mercy upon 
 all men ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to forgive our ene- 
 mies, persecutors, and slanderers, and to turn their 
 hearts ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to give and preserve 
 to our use the kindly fruits of the earth, so as in 
 due time we may enjoy them ; 
 
 We beseech Thee to hear us, good Lord. 
 That it may please Thee to give us true repent- 
 ance ; to forgive us all our sins, negligences, and 
 ignorances ; and to endue us with the grace of 
 Thy Holy Spikit to amend our lives according 
 to Thy holy Word ; 
 
 We beseech Thee to hear us, good Lord. 
 Son of God : we beseech Thee to hear us. 
 Son of God : we beseech Thee to hear us. 
 O Lamu of God : that takest away the sins of 
 the world ; 
 
 Grant us Thy peace. 
 O Lamb of God : that takest away the sins of 
 the world ; 
 
 Have mercy upon us. 
 O Cheist, hear us. 
 
 Christ, hear us. 
 Lord, have mercy upon us. 
 
 Lord, have merry upon ws. 
 Christ, have mercy upon us. 
 
 Christ, have mercy upon ?<s. 
 Lord, have mercy upon us. 
 
 Lord, have mercy upon us. 
 
 H Tlien shall the Priest, and the People with liim, 
 say tlie Lord's Prayer. 
 
 OUR Father, Which art in heaven, Hallowed 
 be Thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 ir Priest. 
 O Lord, deal not with us after our sins. 
 
 Answer. 
 Neither reward us after our iniquities. 
 
 H Let us pray. 
 
 OGOD, merciful Father, that despisest not 
 the sighing of a contrite heart, nor the 
 desire of such as be sorrowful ; Jlercifully assist 
 our prayers that we make before Thee in all our 
 troubles and adversities, whensoever they oppress 
 us ; and graciously hear us, that those evils 
 which the craft and subtilty of the devil or man 
 worketh against us, be brought to nought ; and 
 by the providence of Thy goodness they may be 
 dispersed ; that we Thy servants, being hurt by 
 no persecutions, may evermore give thanks unto 
 Thee in Thy holy Church ; through Jesus 
 Christ our Lord. 
 
 Lord, arise, help us, and deliver us for Thy 
 Name's sake. 
 
 OGOD, we have heard with our ears, and 
 our fathers have declared unto us, the 
 noble works that Thou didst in their day.s, and 
 in the old time before them. 
 
 Lord, arise, help us, and deliver us for Thine 
 honour. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 Answer. 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 From our enemies defend us, O Christ. 
 
 Graciously look upon our afflictions. 
 
 PitifuUy behold the sorrows of our hearts. 
 
 Mercifully forgive the sins of Thy people. 
 
 Favourably with mercy hear our prayers. 
 
 Son of David, have mercy upon us. 
 
 Both now and ever vouchsafe to hear us, O 
 Christ. 
 
 Graciously hear us, Christ ; graciously hear 
 us, Lord Christ. 
 
 % Priest. 
 O Lord, let Thy mercj- be shewed upon us ; 
 
 Answer. 
 As we do put our trust in Thee. 
 
 IT Let us pray. 
 
 "VTTE humbly beseech Thee, O Father, merci- 
 V V fully to look upon our infirmities ; and 
 for the glory of Thy Name turn from us all those 
 evils that we most righteously have deserved ; 
 and grant, that in all our troubles we may jiut 
 our whole trust and confidence in Thy mercy, and 
 evermore servo Thco in holiness and pureness of 
 living, to Thy honour and glory ; through our 
 only Mediator and Advocate, Jesus Christ our 
 Lord. A men. 
 
 alia dicatur : Ut fratics iiostros ad sacnnii ordinciii electos in 
 vera religioiic conservare digneris." The admonition to the 
 Deacons, in the Winchester Pontilical, immediately follow.'* 
 
 their approach to tlic Bisliop, nor does there seem in that age, 
 according to tlio use of tliat Church, to liave been a Litany 
 appointed. [M.vskeli., Jfon. Itil. ii. ^201.1
 
 678 
 
 Cf)C fiDcDering of Deacons. 
 
 ^ Then shall be sung or said the Service for the Com- 
 munion, with the Collect, Epistle, and Gospel, as 
 foUoweth. 
 
 The Collect. 
 
 ALMIGHTY God, Who by Thy Divine Provi- 
 -l^ dence hast appointed divers Orders of 
 Ministers in Tliy Church, and didst inspire Thine 
 Apostles to choose into the Order of Deacons the 
 first Martyr S. Steplien, with others ; Mercifully 
 behold these Thy servants now called to the like 
 Office and Administration ; replenish them so 
 with the truth of Thy doctrine, and adorn them 
 with innocency of life, that, both by word and 
 good example, they may faithfully serve Thee in 
 this Office, to the glory of Thy Name, and the 
 edification of Thy Church ; through the merits of 
 our Saviour Jesus Christ, "Who liveth and 
 reigneth with Thee and the Holy Ghost, uow 
 and for ever. A7nen. 
 
 ■"T^OMTNE sancte. Pater fidei, spei, gratise, et 
 J—' perfectuum Munerator, Qui in coelestibus 
 et terrenis ministeriis ubique dispositis per omnia 
 clementa voluntatis Tua; difFundis effectum : hos 
 cjuoque famulos Tuos special! dignare illustrare 
 aspectu, ut, Tuis obsequiis expediti, Sanctis Tuis 
 altaribus ministri puri accrescant, et indulgentia 
 puriores, eorum gradu, quos apostoli in septenario 
 munero, beato Stephano duce ac prsevio, Sancto 
 Spieitu auctore, elegerunt, digni existant et vir- 
 tutibus universis, quibus Tibi servire oportet, 
 instructi poUeant. Per Dojiinum. In unitate 
 ejusdem. 
 
 The Epistle. 1 Tim. iii. S-13. 
 
 IIKEWISE must the Deacons be grave, not 
 -^ double-tongued, not given to much wine, 
 not greedy of filthy lucre ; holding the mystery of 
 the faith in a pure conscience. And let these 
 also first be proved ; then let them use the Office 
 of a Deacon, being found blameless. Even so 
 must their wives be grave, not slanderers, sober, 
 faithful in all things. Let the Deacons be the 
 husbands of one wife, ruling their children and 
 their own houses well. For they that have used 
 the Office of a Deacon well purchase to them- 
 selves a good degree, and great boldness in the 
 faith which is in Christ Jesus. 
 
 ^ Or else this, out of the Sixth of the Acts of the 
 Apostles. 
 
 Acts vi. 2-7. 
 
 THEN the Twelve called the multitude of the 
 disciples unto them, and said, It is not 
 
 reason that we should leave the Word of God, 
 and serve tables. Wherefore, brethren, look ye 
 out among you seven men of honest report, full 
 of the Holt Ghost and wisdom, whom we may 
 appoint over this business. But we will give 
 ourselves continually to prayer, and to the minis- 
 try of the word. And the saying pleased the 
 whole multitude. And they chose Stephen, a 
 man full of faith, and of the Holy Ghost, and 
 Philip, and Prochorus, and Nicanor, and Timon, 
 and Parmenas, and Nicolas, a proselyte of 
 Antioch ; whom they set before the apostles : 
 and when they had prayed, they laid their hands 
 on them. And the word of God increased, and 
 the number of the disciples multiplied in Jeru- 
 salem greatly ; and a great company of the Priests 
 were obedient to the faith. 
 
 ^ And before the Gospel, the Bishop, sitting in his 
 chair, shall cause the Oath of the Queen's Supre- 
 macy, and against the power and authority of all 
 
 Theti shall be sunr/ or said, etc.] In the Harl. MS. 2906, fo. 
 8, the rubric is, "Qua (i.e. letania) finita evigat se pontifex 
 et ascendant ipsi electi ad sedem pontificis, ct benedicat eos 
 ad quod vocati sunt, et descendant ct stent in ordine suo. 
 Benedictione acccpta Archidiaconus imponat Evangelium, et 
 C£etera ex more." 
 
 The rubric in the Sacramentary of Gregory is similar : 
 " Litania expleta ascendunt ipsi ad sedem pontificis, et bene- 
 dicit eos ad quod vocati sunt, et descendentes stant in ordine 
 suo benedictione percepta." -See also Pont. Egberti, p. 9. In 
 Lacy's Pontifical it is directed : ' ' Missam in qua ordinatus est 
 totaliter audiat. Ordines non conferuntur a quolibet, nee 
 cuilibet, nee qualibet die, neo qualibet hora diei, sed tempore 
 Missa;." 
 
 The CoUecll This corresponds to the Consecratio in the 
 Sacramentary of St. Gregory and early Pontificals. Abbe 
 Migne makes the following note: "In primo Theod. ha;c 
 omnia [that is, the presentation of the candidates and the 
 Litany] omittuntur usque ad ' Oremus dilectissimi,' cui pra;- 
 mittuntur orationes ad ordinandos Diaconos, eodem ritu 
 cjetera pro ordin. Presbyteri et Episcopi habentur." [Ixxviii. 
 220.] 
 
 The Apostolical Constitutions contain a similar prayer : 
 'F^riipavoi' t4 Trpliaonrbv SOT (V! rbv Sov\bv SOT TcSrSe Tbv irpo- 
 Xetptf"(5jLtei'6y 201 eii AiaKOuiav, Kai irX^croi' avrdv Ilv€Vfj.aTo^ ' Xyiov 
 t:al 5i'va,aew5, u;s ^7r\7;tras ^T^(pavot/ rdv fj.apTvpa, Kal KaTa^iiijffov 
 avTbv ivapiarcjs "X^novpyqaavTa. rrjv iyx^iO-Oaaav avrtp dtaKovlav 
 arpiwru!, i/i^/iTTus, aveyKX^TiO!, fj-d^ovos d^iuiOrinat fiaBfiov. 
 [Const. Apost. Iviii. cxviii. Assem. P. iv. p. 112. Morin, P. 
 ii. p. 375.] 
 
 Compare also the Collect in the Ordinal of the Syro-Nestori- 
 
 ans, as translated by Morin : " Tu per gratiam Tuam elegisti 
 Ecclesiam Tuam Sanctam, et suscitasti in ea Apostolos Sacer- 
 dotes et doctores ad perfectionem Sanctorum, et in ea quoque 
 posuisti Diaconos, et quemadmodum elegisti Stephanum et 
 socios ejus, ita nunc quoque, Domine, secundum misericordiam 
 Tuam da servis Tuis istis gratiam Spiritus Sancti ut sint 
 ministri electi in Ecclesia Tua sancta, et serviant Altari Tuo 
 puro cum puro corde, et conscientia bona, et splendeant in 
 operibus justitia: ministrantes mysteriis Tuis divinis." [P. ii. 
 p. .378.] 
 
 The Epistle and Gospel] "In Ordinatione Diaconorum 
 Lectio Epistolje B. Pauli Apost. ad Timoth. : ' Diaconos con- 
 stitue pudicos.' Sequentia S. Evangelii secundum Johannera, 
 'Nisigranumfrumenti.'" [D.HlEROX. Comes ap. Pamel. ii.60.] 
 
 In the Galilean Church the rubric was, "Legenda quando 
 Diaconus ordinatur Lectio Ezechiel, Prop, c, xliv. 15, .16. 
 Epist. S. Pauli ad Tim. iii. 8-15" [Mabillon, I. ii. No. 
 Ixxviii.], andtheGospel "Evang. S. Luca: ix. 57, 62." [Ibid. p. 
 170.] In the Syro-Maronite Ordinal the rubric is, "Deinde 
 traditur ei ut legat Epistolam Apostoli Pauli ad Timoth. 
 'Similiter Diaconi. '" [Morin, P. ii. p. .329.] In the German 
 Liturgy the Epistle was 1 Tim. : " Fidelis sermo omni accep- 
 tione dignus;" and the Gospel St. John : "In illo tempore 
 Jesus dixit .... Pater Mens, Qui est in cu lis " [Gerbert, 
 416, 443.] In the ancient Ordo Komanus the Epistle is from 
 1 Tim., "Fratres Diaconos .... in Christo Jesu Domino 
 nostro." It is directed to follow the Introit and Prayer. In 
 the Sarum Pontifical the Gospel is St. Luke iii. 1-6. 
 
 Oath of the Queen's Supremacy] The follo^ving are the two 
 forms successively used in Ordinations from 1661 until 1865. 
 The third form is that now ordered to be taken : —
 
 Cf)e ©tDccing of Deacons. 
 
 6/9 
 
 foreign Potentates, to be ministered unto every 
 one of them that are to be Ordered. 
 
 The Oath of the Queen's Sovereignty. 
 
 5[ Then shall the Bishop examine every one of them 
 that are to be Ordered, in the presence of the 
 people, after this manner following. 
 
 DO you trust that 5'ou are inwardly moved by 
 the Holy Ghost to take upon you this 
 Office and Ministration, to serve God for the 
 promoting of His glory, and the edifying of His 
 people ] 
 
 Answer. 
 I trust so. 
 
 The Bishop. 
 
 O you think that you are truly called, 
 according to the will of our Loed Jestjs 
 
 D 
 
 Christ, and the due order of this Realm, to the 
 Ministry of the Church ? 
 
 Answer. 
 I think so. 
 
 The Bishop. 
 
 DO you unfeignedly believe all the Canonical 
 Scriptures of the Old and New Testa- 
 ment ? 
 
 Answer. 
 I do believe them. 
 
 The Bishop. 
 
 WILL you diligently read the same unto the 
 people assembled in the Church where 
 you shall be appointed to serve t 
 
 I will. 
 
 Answer. 
 
 Form of Oath printed in Sealed Boohs. Form of Oath ordered by 1 W. & M. c. S. FormqfOath ordered by 21 & 22Vict. c. 48. 
 
 1, A. B., do utterly testifie and declare 
 in my conscience. That the King's High- 
 ness is the only Supream Governour of 
 this Realm, and of all other his High- 
 nesses Dominions and Countries, as \\ell 
 in all Spiritual or Ecclesiastical things or 
 causes, as Temporal : And that no foreign 
 Prince, Person, Prelate, State, or Poten- 
 tate hath or ought to have any jurisdic- 
 tion, power, superiority, pre-eminence or 
 authority Ecclesiastical or Spiritual with- 
 in this Realm. And therefore I do utterly 
 renounce and forsake all foreign jurisdic- 
 tions, powers, superiorities and authori- 
 ties; and do promise, That from hence- 
 forth I shall bear faith and true allegiance 
 to the King's Highness, His Heirs and 
 lawful Successors, and to my power shall 
 assist and defend all jurisdictions, privi- 
 ledges, pre-eminences and authorities 
 granted or belonging to the King's High- 
 ness, His Heirs and Successors, or united 
 and annexed to the Imperial Crown of 
 this Realm. So help me God, and the 
 contents of this Book. 
 
 I, A. B., do swear, that I do from my 
 heart abhor, detest, and abjure, as impious 
 aud heretical, that damnable Doctrine and 
 Position, That Pi-inces excommunicated or 
 deprived by the Pope, or any authority 
 of the See of Rome, may be deposed or 
 murdered by their Subjects, or any other 
 whatsoever. And I do declare, that no 
 foreign Prince, Person, Prelate, State, or 
 Potentate, hath or ought to have any 
 jurisdiction, power, superiority, pre- 
 eminence, or authority, ecclesiastical or 
 spiritual, within this Realm. So help me 
 God. 
 
 I, A. B., do swear that I will be faith- 
 ful and bear true allegiance to Her 
 Majesty Queen Victoria, and will defend 
 her to the utmost of my power against 
 all conspiracies and atteilipts ■\\hatever 
 which shall be made against her person, 
 crown, or dignity ; and I will do my iit- 
 most endeavour to disclose and make 
 known to Her Majesty, her heirs and 
 successors, all treasons aud traitorous 
 jConspiracies which may be formed against 
 her or them ; and I do faithfully promise 
 to maintain, support, and defend, to the 
 utmost of my power, the succession of the 
 Crown, which succession, by an Act, 
 intituled "An Act for the further limita- 
 tion of the Crown, and better securing 
 the rights and liberties of the subject," is 
 aud stands limited to the Princess Sophia, 
 Electress of Hanover, and the heu-s of her 
 body being Protestants, hereby utterly 
 renouncing and abjuring any obedience 
 and allegiance unto any otlier person 
 claiming or pretending a riglit to the 
 crown of this realm ; and I do declare, 
 that no foreign prince, person, prelate, 
 state, or potentate, hath or ought to have 
 any jurisdiction, power, superiority, pre- 
 eminence, or authority, ecclesiastical or 
 spiritual, within this realm ; and I make 
 this declaration upon the true faith of a 
 Christian. So help me God. 
 
 In the first Prayer Book of Edward VI. tlie conlirmation 
 ran, "So help me God, all Saints, and the holy Evangelists;" 
 owing to the remonstrance of Bishop Hooper it was altered to, 
 "So help me God, through Jesus Christ." [Zur. Lett. iii. 
 81, 566. Hooper's Early Wrkiiigs, 479.] In 1559 an entirely 
 new forai of oath was inserted, with a corresponding alteration 
 in the rubric preceding and introducing it. [PreJ. JAI. Sen:, 
 Park. Soc. p. xxi., p. 281.] 
 
 By the Clergy Subscription Act, 1805, 28 & 29 Vict. c. 
 cxxii. § xi.. Oaths are not to be administered during the 
 Ser^-ices of Ordination ; but this does not extend to or afi'cct 
 the oath of due obedience to the Archbishop taken by Bishops 
 on consecration, § xii. ; by § iv. every person about to be 
 ordained Priest or Deacon shall, before ordination, make and 
 subscribe the declaration of assent, and take and subscribe the 
 oath of allegiance and supremacy ; and the Bishop's oath of 
 due obedience to the Archbishop is retained. 
 
 Then shall the Bishop exavihie] The candidate is required to 
 answer plainly to several [[uestions, that is, " clara voce," and 
 to make certain promises, which, as Bishop Beveridge says, 
 "being made so solemnly before God and His Church, are 
 certainly as binding as if made upon oath, and ought to be as 
 religiously observed ;" " iit nou solum habeat Dei timorem 
 sed etiam coram omnibus denunciationem et professionem 
 
 erubescat." [Xovell. Just. Aulli. C'vlK 1, tit. vi. cap. i. § 9, 
 p. 19, Lugd. 1581.] All these interrogations are in accordance 
 with St. Paul's demands of a good life, good government, and 
 that second part of the pastoral oflice, sound and good doctrine 
 according to the NVord of Life, to be found in the Minister of 
 God. [1 Tim. v. 17.] They relate [I.] To a profession of the 
 Catholic Faith, and the assurance of the candidates that they 
 are lawfully called to Ije ministers of the Church of England. 
 [Art. XXIII.] [II.] A promise is given to ob-serve the dis- 
 cipline of the Clmrch, according to her laws and coustitutions. 
 [III.] A profession of obedience is made to ecclesiastical 
 governors. They are grounded on the questions put to 
 Bishops in ancient fornmlaries, and were added to secure 
 uniformity in the services. But they follow ancient precedent 
 as given by the Codex Thuauus of the ninth century : " Pri- 
 mitus cum veneriut ordinandi Clcrici ante Episcopum debet 
 Episcopus inquircre unumquemque si literatus, si bene doctus, 
 si docibilis, si moribus tcmpcratus, si vita castus, si sobrius, 
 si domui bene pra;esse sciat, etanto omnia si Fidei documenta 
 pleniter sciat. Et tunc demum in conspectu Episcopi vel 
 Cleri sivc populi polliceri debet quiE subter inserta sunt. Ut 
 Sacras Scripturas quotidie raeditetur et populum doceat ; ut 
 intentus sit Icctioni assidus. Ut eleemosynarius, hospitalis, 
 humilis, bcuignus, misericors, largus, ecclesiasticus prsedica-
 
 68o 
 
 Cbe jaDrDering of 2:)eacon8. 
 
 The Bishop. 
 
 IT appertaineth to the Office of a Deacon, in 
 the Church where he shall be appointed to 
 serve, to assist the Priest in Divine Service, and 
 specially when he ministereth the holy Com- 
 munion, and to help him in the distribution 
 thereof, and to read holy Scriptures and Homilies 
 in the Church ; and to instruct the youth in the 
 Catechism ; in the absence of the Priest to bap- 
 tize infants ; and to preach, if he be admitted 
 thereto by the Bishop. And furthermore, it is 
 his Office, where provision is so made, to search 
 for the sick, poor, and impotent people of the 
 Parish, to intimate their estates, names, and 
 places where they dwell, unto the Curate, that 
 by his exhortation they may be relieved with the 
 alms of the Parishioners, or others. Will you do 
 this gladly and willingly 1 
 
 Answer. 
 I will so do, by the help of God. 
 
 " Finita litania, redeant sacerdotes electi ad loca sua, 
 remanentibus Levitia ad consecrandum, et epi- 
 scopus dicat eis sine nota, sedendo. 
 
 lACONUM oportet ministrare ad altare, 
 evangelium legere, baptizare, et praedicare. 
 
 D 
 
 The Bishop. 
 \ I / ILL you apply all your diligence to frame 
 V V and fashion your own lives, and the 
 lives of your families, according to the Doctrine 
 of Christ ; and to make both yourselves and 
 them, as much as in you liethj wholesome 
 examples of the flock of Cheist ? 
 
 Answer. 
 I will so do, the Lord being my helper. 
 
 The Bishop. 
 
 \ ITILL you reverently obey your Ordinary, 
 
 VV and other chief Ministers of the Church, 
 
 and them to whom the charge and government 
 
 over you is committed, following with a glad 
 
 mind and will their godly admonitions ? 
 
 Answer. 
 I will endeavour myself, the Lord being my 
 helper. 
 
 tor, visitator iniirmorum. Ut Ecclesiam suam in officiis 
 divinis frequentare non negligat. Ut populum ad earn vel ad 
 se venientem bene recipiat et instruat. Ut Canones pleniter 
 discat et intelligat. Ut ecclesia una, i.e. sua cui ordinatus 
 est, contentus sit. Ut sine jussioue sui Episcopi extra suam 
 ecclesiam non proficiscatur." [MoRiN, rfc Sacr. Orel. pt. 
 ii. p. 252, D.] By the 11th Council of Toledo, a.d. 675, 
 c. X. : " Unusquisque qui ad ecclesiasticos gradus est acces- 
 sums non ante honoris consecrationem accipiat quam placiti 
 sui innodatione promittat ut fidem Catholicam sincera cordis 
 devotione custodiens, juste ac pie vivere debeat ; et ut in 
 nullis operibus suis Canonicis regulis contradicat ; atque ut 
 debitum per onmia honorem atque obsequii reverentiam 
 prasemineuti sibi unusquisque dependat." [Labbe, Cone. 
 torn. vii. 568, B.] In 813 the Council of Chalons forbade 
 the practice of Bishops e.xactiug from candidates an oath 
 that they were worthy, would not contravene the Canons, 
 and would obey the Bishop who ordained them, and the 
 Church in which they were ordained, this being prejudicial 
 to diocesan rights, [c. xiii. Labbe, tom. ix. col. 362, C] 
 
 It appertaineth, etc.] By the fifth Canon of the Council of 
 York, 1195, " decrevimus etiam ut non nisi summa et gravi 
 necessitate diaconus baptizet." [Wilkixs, Cone. i. 501.] So 
 by the Council of London, 1200, c. iii., " Ut non liceat diaconis 
 baptizare, nisi duplici necessitate, viz. quia sacerdos non 
 potest vel absens vel stulte non vult, et mors immineat puero." 
 [Ibid. 505.] And a Provincial Constitution gives similar direc- 
 tions, llbid. p. 636.] This question in the Sarum Pontifical 
 occurs as an address to the candidate after the Litany, when 
 the Deacons to be ordained Priests have returned to their 
 places [see above]. The admonition is much longer in the 
 Winton Pontifical. [Maskell, Moii. Bit. iii. 191.J 
 
 An instructive illustration of the traditional customs pre- 
 served in the Church of England is to be found in a Puritan 
 work of Queen Elizabeth's time, entitled "One hundred points 
 of Popery " in "A Pleasaunt Dialogue between a Souldier of 
 Barwicke and an English Chaplain," written between 1559 
 and 1581. The thirteenth point is " Deacons made to other 
 purposes than scripture appojTiteth. " Then follows in the 
 fourteenth point, "They maj' minister baptisme, but not the 
 communion ; they may minister the cup, not the bread." 
 
 the Curate] Towards the latter end of the sixteenth century 
 Bishops restricted the word (which had been exclusively 
 applied, as here properly, to parish Priests having cure of 
 souls, in its subordinate and present sense) to their vicars. 
 [Art. 1576, § 28. Bancroft, Vis. Art. 1605, § 25.] These 
 were formerly called "Substitutes." [Canons 1603, clxix. 
 Comp. Cakdw. Conf. ch. viii. p. 342. Grindal's Letters, 
 xiii. p. 246.] Sheldon, however, employs it in the sense of a 
 deputy in 1665. [Cardw. Doc. Ann. Ko. cxxxix. clii.] 
 
 Will you apply, etc.] A hint for this question may probably 
 have been taken from the following praj'er in the Sacramentary 
 of St. Gregory : " Exaudi, Domine, preces nostras et super 
 hunc famulum Tuum Spiritura Tuas benedictionis emitte, ut 
 coelesti munere ditatus et Tuje gratiam possit majestatis 
 acquirere et bene vivendi aliis exemplum prsebere. " 
 
 your Ordinary] That is [1] the Bishop, as ha\'ing ordinai'y 
 jurisdiction in causes ecclesiastical, of common right, and of 
 course : [2] Chancellors, Commissaries, Officials, and Arch- 
 deacons. So Lj'ndewood states that ordinaries are those 
 " quibus competit jurisdictio ordinaria de jure privilegii vel 
 consuetudine." [Lyndew. Prov. 1. tit. ii.] 
 
 Then the Bishop layinr) his hands, etc.] The Salisbury Pon- 
 tifical [see above] enjoins the words, "Accipe Spiritum 
 Sanctum." The Bangor MS. also enjoins these words, but 
 the Winton Pontifical does not. The modern Koman form, 
 which does not mention the office of the Deacon, is, "Accipe 
 Spiritum Sanctum ad robur, et ad resistendum diabolo, et 
 tentationibus ejus. In nomine Domini. " It is interpolated 
 in the long prayer which is called Prjefatio, beginning, 
 ' ' Honorum dator. " Martene says that this form is not earlier 
 than the thirteenth century. It does not occur in the Winton 
 Pontifical, nor in the Brit. Mus. Pont. [MS. Harl. 2906], and 
 for the first time appears in the Bangor Use. A clause in the 
 prayer called the Consecration, corresponding to the English 
 Collect, " Almighty God, giver of all good things," does occur 
 in the Harl. Pontifical, and in those of Egbert and Lacy, 
 "Emitte Spiritum Sanctum, " and has been distorted into "the 
 form " by Catalani and Martene. The Greek Church uses this 
 form, substituting Priest or Deacon in the several ordering of 
 both, 'H Qda X^P^^ V TravTore ra acdevyj depaireuovaa Kal Tct 
 iW^iirovTa avaTXtjpoOaa, irpox^^pij^eraL rhv $civa rbv eiiXa^^araTov
 
 C5e SDtOcring of Deacons. 
 
 68i 
 
 ^ Then the Bishop laying his hands severally upon the 
 head of every one of them, humbly kneeUng before 
 him, shall say, 
 
 TAKE thou Authority to execute the Office of 
 a Deacon in the Church of God committed 
 unto thee ; In the Name of the Father, and of 
 the Son, and of the Holy Ghost. Amen. 
 
 ^ Then shall the Bishop deliver to every one of them 
 the New Testament, saying, 
 
 TAKE thou Authority to read the Gospel in 
 the Church of God, and to preach the 
 same, if thou be thereto licensed by the Bishop 
 himself 
 
 L 
 
 Quibus incliuantibus, solus episcopus qui eos benedicit, 
 manum super capita singulorum ponat, dicens solus 
 secrete, Accipe .Spiritmn Sanctum .... Tunc 
 ponat singulis, super sinistrum humerum, stolam 
 usque ad ascellam dexteram subtus, dicens sine 
 nota : 
 
 IN Nomine Sanctse Trinitatis, accipe stolam 
 immortalitatis : imple ministerium tuum, 
 potens est enim Deus ut augeat tibi gratiam, Qui 
 vivit et regnat .... 
 
 .... Post hasc tradat eis librum evangeliormn dicens 
 sine nota : 
 
 IN Nomine Sanct^ Trinitatis, accipe potestatem 
 legend! evangelium in ecclesia Dei, tam pro 
 vivLS quam pro defunctis in Nomine Dominl 
 Amen 
 
 5[ Then one of them, appointed by the Bishop, shall 
 read the Gospel. 
 
 S. Luke xii. 35-38. 
 
 IET your loins be girded about, and your lights 
 ■^ burning ; and ye yourselves like unto men 
 that wait for their lord, when he will return 
 from the wedding; that when he cometh and 
 
 knocketh, they may open unto him immediately. 
 Blessed are those servants, whom the lord when 
 he cometh shall find watching : verily I say 
 unto you, that he shall gird himself, and make 
 them to sit down to meat, and will come forth 
 and serve them. And if he shall come in the 
 second watch, or come in the third watch, and 
 find them so, blessed are those servants. 
 
 vTroSiaxovov els SiaKOfov. [MoKIN, de Sacr. Ord. pt. i. p. 
 79, D.] 
 
 laying his hands severally] As regards this rite, the words 
 of the 4th Council of Carthage, c. iv. [Mansi, tom. iii. col. 
 951], are, " Diaconus cum ordinatur solus Kpiscopus qui eum 
 benedicit manum super caput illius ponat, quia non ad sacer- 
 dotium sed ad ministerium consecratur. " [Jlorin, p. 260. J 
 They are incorporated in the Sacramentary of St. Gregory, 
 and the old Ordo Romanus. But in the Gelasian Sacra- 
 mentary, and an English Pontifical of Rouen, this clause is 
 inserted, " Reliqui omnes Sacerdotes juxta manum Episcopi 
 caput illius tangant, quia non ad sacerdotium," etc. Durand 
 [Ration. 1. ii. c. ix. tj 14] observes, " We read in the Acts 
 of the Apostles that tliey set them in the sight of the Apostles, 
 and they prayed and laid hands on them. Hereby we see 
 that not only the Bishop, but the Priests that stand by, ought 
 to lay hands upon the Deacon at Ordination. " And Amalarius 
 [de Offic. Ecdes. 1. ii. c. xii.] agrees with Durand in object- 
 ing to the imposition of the hands of the Bishop alone, 
 founding his argument on the same text : but Menard answers 
 the objection, saying, "As this was the first Ordination, and 
 all the Apostles were assembled, it was right that thej' should 
 all lay on hands, although an unnecessary act, as only one of 
 them would have been sufficient." [JI. Sacram. Gn'i/. yoln', 
 MiGNE, Ixxviii. 484.] In the Had. MS. 2906, fol. 8, b., the 
 rubric is, " Et omnes qui ordinandi sunt oljlationes deferant 
 ad manus Episcopi cum ab eo ordinationem accipiant. Ordi- 
 natio Diaconi : Diaconus cum ordinatur, solus Episcopus qui 
 eum benedicit manus super caput ejus imponit, quia non ad 
 sacerdotium sed ad ministerium consecratur; et allo(|uitur 
 populum his verbis : Commune votum." The Royal MS. and 
 Codex of Noyon, as Migne observes, required the Priests to 
 touch the Deacon's head. 
 
 the New Testament] "Tradat ei Episcopus sanctum Evan- 
 gelium, dicens, Accipe istud volumen Kvangelii, lege et 
 intellige et aliis ti-ade et opere adimple. " \E.i:. Ani/lir. Cod. 
 Rolom. Eccles. ann. urcc, MoRix, p. 232, E. Ord. ii. Ponl. 
 Gemmet. ante ann. uctcc, Maktene, ii. col. 109, A. Ord. xi. 
 PoJit. Becc. ante ann. d., ibid. col. 179, B.] 
 
 " Accipitc licentiam legendi Evangelium in Ecclesia Dei in 
 nomine Domini." [C'mlex Bellovac. ann. DCi,., Morin, p. 270, 
 E. Ord. vi. Pont. Siie.is. ante ann. dc, ilnd. col. 140, E. Ord. 
 XV. MoQunt. ann. circa cccc, col. 219, D. Ord. xvii. Pout. 
 Noviom . ann. circa DCCC, Martene, tom. ii. col. 137, D. Ord. 
 vii. Pont. Xoviom. ann. cccc, col. 209, C. Ord. xvii. Pont. 
 MS. Bib!. Colb. col. 234, C. Ord. xiii. Pont. Camerac. ann. 
 D., col. 190, D.] 
 
 Martene says, "The most ancient Pontificals written before 
 the ninth century, with the exception of the English copies, 
 do not mention the delivery of the Gospels in the Ordering of 
 
 Deacons. I say with the exception of English Pontificals, 
 for the Pontificals of Archbishop Egbert of York, of the eighth 
 century [tom. ii. col. 98, D.], of Jumieges of the ninth 
 century [Ibid. 109, A.], of Rouen of the same date [Morin, p. 
 232, E.], which certainly were designed for the English use, 
 expressly notice the delivery of the Gospels ; so, therefore, 
 this was a solemn rite in England, and found in all the rituals 
 we have seen, it is clearly of English origin." [De Ant. Ecel. 
 Pit. 1. 1, c. viii. art. ix. § 6, 7, tom. ii. col. 60, D., 61, A.] 
 An earlier Pontifical of Bee, ante ami; d., also mentions it. 
 [Ibid. col. 179, B.] Ivo of Chartres says, "Deacons receive 
 the text of the Gospels from the Bishop, whereby they under- 
 stand that they ought to be preachers of the Gospel. " [De Reb. 
 Eccles. Sum. ii. ajiiul Hittorp. col. 776, D.] Neither Raba- 
 nus M>aurus, Isidore, Alcuin, nor Amalarius, mention the rite, 
 but Durand says that as he wished to conform to the use of 
 the_ other Churclies, he wrote in the Ordinal of his church of 
 Anicia, on the margin, that the book of the Gospels was to be 
 given to the Deacon with a form of words. [In IV. Sent. dist. 
 xxiv. qu. 3.] In Spain [IV. Counc. Toledo, c. 27] Deacons 
 do not seem to have read the Gospel. 
 
 In the Syro-Nestorian Church this rubric occurs :' "After- 
 wards the Archdeacon delivers the book of the Apostle to the 
 Bishop, who gives it to each of those that are to be ordained, 
 saying, ' He is set apart, sanctified, perfected, and consecrated 
 for the Ecclesiastical Ministry of a Deacon in the name of the 
 Father,' etc. The Bishop takes the book from the hand of 
 each of them, .and delivers it to the Archdeacon. " [Morin, pt. 
 ii. p. 379.] The Nestorian Form enjoins the delivery of the 
 Epistles to the Deacon, and the Gospel to tlie Priest. [Ibid. 
 pt. iii. Exerc. ix. de Diae. c. i. § 16, p. 1.36.] 
 
 one of them .... shall read the Oosprl] In the Greek 
 Church the Deacon or Priest read the Gospel [Const. Apost. 
 1. ii. c. Ivii.] : at Constantinople the Archdeacons. But 
 Sozomcn adds, in some Churches the Deacons, in others the 
 Priests, read the Go.spel. [H. E. 1. vii. cap. xix.] In the 
 time of St. Jerome in the Western Cluirch the duty was 
 reserved to Deacons [Ep. xciii. ad Sabinian. 0/>. tom. iv. col. 
 758], and by St. (Jrcgory. [Epi.il. App. v. tom. ii. col. 1289, A.] 
 The Council of Vaison, A.D. 529, c. ii., declared they were 
 worthy to read it [Xabbe, v. col. 822, C], and Isidore [de 
 Div. Off. 1. ii. c. viii.] and Honorius [1. i. c. clxxx.] mention 
 tliatthcy didso. [Ap. Hittorp. col. 208, D., 1226, E., 12.38, D.] 
 The Greek Church assigns the reading of the Gospel in the 
 Holy Communion to them, but there is no mention of a de- 
 livery of the Gospel to them at Ordination in the Euchologium. 
 
 licensed by the Bi.iliop] In the .Sacramentaiy of St. Gregory, 
 at the delivery of the stole to the Deacon, the Bishop says, 
 " Imponimus ut pn-cconcs regis icplestis irreprehcnsibilitcr 
 cxistcro mereajnini." Archbishop Whitgift says, "Surely I
 
 682 
 
 C|)c ©rDcring of Deacons. 
 
 ^ Then shall the Bishop proceed ill the Communion, 
 and all that are Ordered shall tarry, and receive 
 the holy Communion the same day with the 
 Bishop. 
 
 51 Tlie Communion ended, after the last Collect, and 
 inmiediately before the Benediction, shall be said 
 these Collects following. 
 
 ALMIGHTY God, giver of all good tilings, 
 ■ ■ i v. Who of Thy great goodness hast vouch- 
 safed to accept and take these Thy servants unto 
 the Office of Deacons in Thy Church; Make 
 them, we beseech Thee, O Lord, to be modest, 
 humble, and constant in their Ministration, to 
 have a ready will to observe all spiritual Disci- 
 pline ; that they having always the testimony of 
 a good conscience, and continuing ever stable 
 and strong in Thy Son Christ, may so well 
 behave themselves in this inferior Office, that 
 they may be found worthy to be called unto the 
 higher Ministries in Thy Church ; through the 
 same Thy Son our Saviour Jesus Christ, to 
 Whom be glory and honour world without end. 
 Amen. 
 
 PEEVENT us, O Lord, in all our doings 
 with Thy most gracious favour, and further 
 us with Thy continual help ; that in all our works 
 begun, continued, and ended in Thee, we may 
 glorify Thy holy iSTame, and finally by Thy mercy 
 obtain everlasting life; through Jesus Christ 
 our Lord. Amen. 
 
 THE peace of God, which passeth all under- 
 standing, keep your hearts and minds in 
 the knowledge and love of God, and of His Sox 
 Jesus Christ our Lord : And the blessing of 
 God Almighty, the Father, the Son, and the 
 Holy Ghost, be amongst you, and remain with 
 you always. Amen. 
 
 " Sar. Pontif. of 
 
 Ent'., Jumieees. 
 St. Dunstan. Arch- 
 bishop Egbert, and 
 Bishop Lacy. 
 
 '' ^ar. Cauo/i Mi's. 
 u^ mi fin. Creij. 
 Snbb. in xii. Uct. 
 ntensis pritni. 
 
 ^ " Ultimo concludendo ei qui lecturus est evangelium. 
 
 DOMINE sancte. Pater omnipotens, seteme 
 Deus, honorum dator, ordinumque dis- 
 tributor, ac officiorum dispositor .... Super 
 ho3 quoque famulos Tuos, quajsumus Domine, 
 placatus intende, quos Tuis sacrariia servituros in 
 
 officium diaconii suppHciter dedi>J<camus 
 
 Abundet in eis totius forma virtutis, auctoritas 
 modesta, pudor constans, innocentiie puritas, et 
 spiritualis observantia discipliuaj. In moribus 
 eorum prajcepta Tua fulgeant, ut suae castitatis 
 exemplo imitationem sancta plebs acquirat, et 
 bonum conscientias testimonium pr^ferentes, in 
 Christo firmi et stabiles perseverent, dignisque 
 successibus de inferiori gradu per gratiam Tuam 
 capere potiora mereantur. 
 
 Terminando secrete: Per eundem DoMINUM 
 nostrum, Jesum Christum, Filium Tuum, Qui 
 Tecum vivit et regnat in unitate ejusdem. 
 
 * ACTIONES nostras, quasumus, Domine, et 
 -CX. aspirando prseveni, et adjuvando prose- 
 quere ; ut cuncta nostra operatio et a Te semper 
 incipiat, et per Te ccepta finiatur. Per. 
 
 rMsx.owc.Exon. '"OENEDICTIO Dei Patris et FiLii, et Spiei- 
 o.cccxxiu. j-j ^^^ Sancti et pax Domini sit semper 
 
 vobisciun. 
 
 And here it must be declared unto the Deacon, that 
 he must continue in tliat Office of a Deacon the 
 space of a Mhole year (except for reasonable causes 
 it shall otherwise seem good unto the Bishop) to 
 the intent he may be perfect, and well expert in 
 the things appertaining to the Ecclesiastical ad- 
 ministration. In executing whereof if he be found 
 
 faithful and diligent, he may be admitted by his 
 Diocesan to the Order of Priestlvood, at the times 
 appointed in the Canon ; or else, on urgent occa- 
 sion, upon some other Sunday, or Holy-daj', in 
 the face of the Church, in such manner and fonii 
 as hereafter follo^eth. 
 
 think no man is admitted into the Ministry but he is permitted 
 to preach in his own cure witliout furtlier licence, except it be 
 upon some evil usage of himself afterwards either iu life or 
 doctrine." [De/eyice, etc., Tr. xiii. vol. iii. p. 41.] 
 
 Ordination and Mission are distinguished in St. JIark iii. 
 14 ; St. Matt. x. 5 ; St. Luke \-i. 1.3 ; ix. 2 ; and in the 
 23rd Article; the 36th and 50th Canons of 1604 require 
 a licence. The Bisliop under Clirist being the fountain of 
 spiritual power In his Diocese, by such an act or issue of his 
 jurisdiction delegates a portion of his authority, not abso- 
 lutely, but revocably, to the Clerk deputed to perform Eccle- 
 siastical acts. A Rector or Vicar is intrusted with this Mis- 
 sion by Institution, "Missus a jure ad locum et populum 
 curse SU8B ; " a Curate by licence. No power can deprive a 
 
 Clerk, or make his Orders void, in respect to the inward 
 power conferred upon him by Ordination ; but admission, sus- 
 pension, or deposition is competent to the Ordinary in respect 
 to the outward exercise of that power and ordinary ministration 
 publicly in the Church, as well as in private, either for a set 
 time, or durmg his life. Admission is given by a licence, the 
 formal permission to perform certain sacred functions in 
 specified places, to wliich an unbeneficed curate shall be 
 appointed. 
 
 Almighty Ood, giver of all good things] This prayer is also 
 to be found in an Anglican Pontifical of the Slonastery of 
 Jumieges [ante ann. Dcccc], and in another of St. Dunstan. 
 [Martene, de Ant. Ecd. Kit. vol. ii. p. 39.] Ako in Egbert's 
 Pontifical, and in Lacy's.
 
 THE FORM AND MANNER 
 
 ORDERING OF PRIESTS. 
 
 % When the day appointed by the Bishop is come, 
 after Morning Vrayer is ended, there shall be a 
 Sermon or Exhortation, declaring the Duty and 
 Office of such as come to be admitted Priests ; 
 how necessary that Order is in the Church of 
 Christ, and also how the people ought to esteem 
 them in their Office. 
 
 ^ First, the Arch-Deacon, or, in his absence, one 
 appointed in his stead, shall present unto the 
 Bishop (sitting in his chair near to the holy Table) 
 all them that shall receive the Order of Priesthood 
 that day (each of them being decently habited) 
 and say 
 
 ^ " Deinde {i.e. post Evangelium) dicat Archi-diaconus : 
 Becedant qui orclinati sunt diaconi ; accedant qui 
 ordinandi stint sacerdoles. 
 
 EEVEREND Father in God, I present unto 
 you these persons present, to be admitted 
 to the Order of Priesthood. 
 
 The Bishop. 
 
 TAKE heed that the persons, whom ye present 
 unto us, be apt and meet, for their learning 
 
 and godly conversation, to exercise their Ministry 
 duly, to the honour of God, and the edifying of 
 His Church. 
 
 I 
 
 ^ The Arch-Deacon shall answer, 
 HAVE enquired of them, and also examined 
 them, and think them so to be. 
 
 Sermon or Exhoi-tation] "Legebantur ordinandis Canones 
 ccclesiastici qui de sacris ordinationibus agunt, aut Episcopus 
 ipse sermonem ad eos exhortatorium habebat de dignitate 
 officiisque singulorum ordinum, nisi id jam prajstitisset Archi- 
 diaconus, qui (ut prsescribunt antiqui libri rituales) eos de 
 omnibus in suo ordine agendis prius instruxisse debuerat." 
 [Martene, 1. i. cviii. art. viii. § 3, tom. ii. p. 48.] In the 
 Winton Pontifical is this rubric, " Hos [Sacerdotes] domnus 
 prsesul de dignitate officii sacerdotalis diligcntur instruens 
 dicat." Then follows au Exhortation, setting forth the duty 
 and office of such as are to be ordained Priests. [Maskell, 
 Mon. Hit. ii. 21.S.] 
 
 First, the Arch-Deacon] In a Pontifical of Corbcy of the 
 twelfth century, the Archdeacon comes and presents him that 
 is to be ordained Priest to the Bishop. In tho Greek Church 
 the mbric is: " He that is to be ordained is led up by the 
 Archpricst, and the Archdeacon coming forward shall say, 
 'Let us attend;' then the Patriarch reads the citation or 
 diploma of election." [i'ifc/io/oj. Mown, P. ii. p. 63.] In a 
 later Ordinal the Archpricst presents the Deacon for priest- 
 hood. By the Coptic Ordinal, when the candid.atc is presented 
 the Priests first give testimony of his good works, and 
 his knowledge of the word of doctrine, that he is gentle, kind, 
 compassionate ; that his wife is such as the law and Canon 
 require; and that he is a Deacon. The Archdeacon says, 
 "May the peace of our Lord be upon this man standing at 
 Thy altar, and expecting Thy heavenly gifts, that he may be 
 raised from the Order of Deacons to the I'riestliood " [Ihid. p. 
 445, E.] ; and by the Syro-Nestorian Ordinal the Archdeacon 
 leads him by the right hand, saying, " We offer to Thy holi- 
 ness, holy Father, elect of God, my Lord Bishop, this God 
 loving man, who standeth here that ho may receive the laying 
 on of the Divine hand to pass from the Order of Deacon to the 
 Priesthood." [Ihid. p. 330.] 
 
 or, ill liis absence] "Every Archbishop, because he must 
 occupy eight Chaplains at Consecrations of Bishops, and every 
 Bishop, because he must occupy six Chajilains at giving of 
 Orders, may every of them have two Chaplaiiis over and 
 above the number above limited to them." [21 Hen. VIJI. c. xiii. 
 § 24.] The number of Chaplains was intended to add dignity 
 to tlie presence of an Archbisliop, and one of the Bishops 
 might act as the deputy of the Archdeacon, besides assisting 
 in the laying on of hands upon Deacons to be ordained 
 Priests. 
 
 decently habited] Tlie Salisbury Pontifical directs, "Omnes 
 ctiam provideant de vestibus sacris sibi nccessariis." Also 
 immediately before the Litany is the rubric, " Deinde acceden- 
 tes qui ordinandi sunt Diaconi et Sacerdotes cum vestibus suis," 
 etc. The nibric in the Bangor Pontifical is, " Deinde acce- 
 denies qui ordinandi sunt Diaconi ct Saceixlotes cum vestibus 
 .suis et titulis ct stantibus cunctis," etc. The Winchester 
 Pontifical agrees with the Exeter in calling up the Deacons 
 and Priests sejiarately. 
 
 The rubric in the Churching of Women uses the words 
 "rfcccn(/i/ apparelled," and tlic Bishops in the Savoy Confer- 
 ence have explained the word eiVx'lMi'''"'. '" "■ fit scheme, 
 liabit or fashion, decently ; and tliat tliere may be unifomiity 
 in those decent perfonnances, let there be a rdtir, rule or canon 
 for that purpose. " [Cardw. Coh/. 340.] " Tlic Ministers" 
 included " garments under the name of decency" [p. 338], 
 and tho Bishops answer, "Reason and experience teaches 
 that decent ornaments and habits preserve reverence, and 
 arc therefore necessary .... to tlie solemnity of religious 
 worship. And in particular no habit more suitable than 
 white linen, which resembles purity and beauty, wherein 
 angels have appeared [Rev. xv.], fit for those whom the Scrip- 
 ture calls angels, and the habit was ancient. [Chrys. Horn. 
 Ix. ad Pop. Antioch. p. 350.]"
 
 684 
 
 Cf)e HDtDering of l^riests. 
 
 *[ Then the Bishop shall say unto the people ; 
 
 GOOD people, these are they whom we pur- 
 pose, God willing, to receive this day unto 
 the holy Office of Priesthood : For after due ex- 
 amination we find not to the contrary, but that 
 they be lawfully called to their Function and 
 Ministry, and that they be persons meet for the 
 same. But yet if there be any of you, who 
 knoweth any Impediment, or notable Crime, in 
 any of them, for the which he ought not to be 
 received into this holy Ministry, let him come 
 forth in the Name of God, and shew what the 
 Crime or Impediment is. 
 
 ^ And if any gieat Crime or Impediment be objected, 
 tlie Bishop sliall surcease from Ordering that per- 
 son, until such time as the party accused shall be 
 found clear of that Crime. 
 
 ^ " Then the Bishop (commending such as shall be found 
 meet to be Ordered to the Prayers of the congrega- 
 tion) shall, with the Clergy and people present, 
 sing or say the Litany, with the Prayers, as is 
 before appointed in the Form of Ordering Deacons; 
 save only, that, iu the proper Suffrages there 
 added, the word [Deacons] sliall be omitted, and 
 the word [Priests] inserted instead of it. 
 
 ^ Then shall be sung or said the Service for the Com- 
 munion, with the Collect, Epistle, and Gospel, as 
 followeth. 
 
 The Collect. 
 ALI^IIGHTY God, giver of all good things, 
 -^-J- Who by Thy Holy Spirit hast appointed 
 divers Orders of Ministers in the Church ; Mer- 
 cifully behold these Thy servants now called to 
 the Office of Priesthood ; and replenish them 
 so with the truth of Thy doctrine, and adorn 
 them with innocency of life, that, both by word 
 and good esample, they may faithfully serve 
 Thee in this Office, to the glory of Thy Name, 
 and the edification of Thy Church ; through the 
 merits of our Saviour Jesu.s Cheist, Who liveth 
 and reigneth with Thee and the Holy Ghost, 
 world without end. Amen. 
 
 * Sav. 
 
 <^Sar. 
 
 "/^REMITS, dilectissimi, Deum Patrem omni- 
 vy potentem, ut super hos famulos Suos, quos 
 ad presbyterii munus elegit, coelestia dona multi- 
 plicet, et quod Ejus dignatione suscipimit, Ipsius 
 consequantur auxiHo. 
 
 [^TAEUS, sanctificationum omnium auctor, 
 -L-' Cujus vera consecratio plenaque bene- 
 dictio est, Tu, Domine, super hos famulos Tuos, 
 quos presbyterii honore dedicamus, munus Tuae 
 benedictionis effunde : ut gravitate actuum et 
 censura vivendi probent se esse seniores, his 
 instituti disciplinis quas Tito et Timotheo Paulus 
 exposuit, ut, in lege Tua die ac nocte meditantes, 
 quod legerint credant, quod crediderint doceant, 
 quod docuerint imitentur ; justitiam, constan- 
 tiam, misericordiam, fortitudinem, ceterasque vir- 
 tutes in se ostendant, exemplo probent, admoni- 
 tione confirment, ac purum et immaculatum 
 miuisterii sui donum custodiant ] 
 
 The Epistle. Ephes. iv. 7-13. 
 
 T TNTO every one of us is given grace accord- 
 
 LJ ing to the measure of the gift of Christ. 
 
 Wherefore He saith. When He ascended up on 
 
 high. He led captivity captive, and gave gifts 
 
 unto men. (Now that He ascended, what is it but 
 that He also descended first into the lower parts 
 of the earth ? He that descended is the same 
 also that ascended up far above all heavens, that 
 He might fill all things.) And He gave some, 
 
 Then the Bishop shall say] Martene [ii. 122] cites the fol- 
 lowing : " Allocutio ad populum ad ordinandum Presbyterum : 
 Quoniam, dilectissimi fratres, conversatio illius, quantum nos- 
 cere mihi videor, probata ac Deo placita est, et digna, ut 
 arbitror, ccclesiastici honoris augmento .... quid de ejus 
 actibus aut moribus noveritis, quid de merito censeatis, Deo 
 teste, consulimus. Sed ne unum tortasse vel paucos aut deci- 
 piat assensio aut fallat affectio, sententia expectanda est 
 multorum." [Pont. Noyou. a.d. 800.] "Si quis autem 
 habeat aliquid contra hos viros, pro Deo et propter Deum 
 cum fiducia exeat et dioat." [Pont. S. Com. ante a.d. 600.] 
 
 In the Harl. MS. 2906, fo. 1 1 , is this Allocutio ad populum : 
 "Fratres, rectori navis et navigio deferendis eadem est vel 
 securitatis ratio vel timoris. Communis eorum debet esse 
 sententia quorum causa communis existit. Nee fnistra a pat- 
 ribus reminiscimur institutum ut de electione eorum (jui ad 
 regimen altaris adhibendi sunt consulatur et populus. Quia 
 de actu et conversatione presentandi quod noununquam igno- 
 ratur a pluribus scitur a paucis ; et necesse est ut facilius 
 quos obedientiam exhibeat ordiuato cui assensum pr.-cbuerit 
 oi-dinando. Fratrum iiostrorum et Presbyterorum illonim 
 conversatio quantum mihi videtur probata et Deo placita est, 
 et digna, ut arbitror, ccclesiastici honoris augmento. Sed ne 
 unum fortasse vel paucos aut decipiat aut fallat affectio, sen- 
 tentia est expectanda multorum. Ita^pie quid de eorum acti- 
 bus aut moribus noveritis, quid dc merito censeatis, Deo Teste, 
 
 consulimus. Debet banc fidem caritas vestra habere quam 
 secundum pr^ceptitm evangelicum et Deo exhibere debetis et 
 proximo, ut his testimonium sacerdotii magis pro merito quam 
 afl'ectione aliqua tribuatis, et quijdevotione omnium expec- 
 tamus intelligere tacentes non possumus. Scimus tamen quid 
 est acceptabilius Deo. Aderit per Spiritum Sanctum consen- 
 sus unus animonmi, et ideo electionem vestram debetis publica 
 voce profiteri." 
 
 The appeal to the testimony of the people at the Ordination 
 of Priests is alluded to liy Lampridius, in the Life of Alex- 
 ander Severus ; by St. Leo [Ep. Ixxxviii.], who says : " Ut 
 Sacerdos Ecclesia3 pr.-efnturus non solum attestatione fidelium 
 sed etiam eonun qui foris sunt testimonio muniatur ; " and by 
 St. Cyprian [Ep. xxxiii.], who says that in Ordination he 
 was wont to consult beforehand with the brethren, and weigh 
 tlie merits and manners of eacli with common counsel. [Comp. 
 Ep. Ixviii., and St. Basil, Ep. clxxxi.] Tlie edict of Theo- 
 phylact, patriarch of Constantinople [Can. vi.], required 
 Ordinations to be held " iv ixitrri Trj iKK\T]<rlf, irapbvToi toO \aoO 
 Kal irnoacpwvovvTOS rod iiritTKOwov el Kal 6 Xa6y dufarat aiVw 
 fiapTvpdi' ;" and by the 3rd Council of Carthage [c. xxii.] no 
 Clerk was to be ordained without examination by the Bishop 
 and the witness of the people. 
 
 the Liian;i] No Litany was appointed in the Pontifical of 
 Rheims. It first occurs in the Sacramentary of Pope Gregory. 
 In the Greek Euchologium these petitions occur ; —
 
 C&c DrDcring of Jpricsts. 
 
 685 
 
 apostles; and some, prophets; and some, evan- 
 gelists ; and some, pastors and teachers ; for the 
 perfecting of the saints, for the work of the 
 ministry, for the edifying of the Body of Christ : 
 till we all come in the unity of the faith, and of 
 the knowledge of the Sox of God, unto a perfect 
 man, unto the measure of the stature of the ful- 
 ness of Christ. 
 
 ^ After this shall be read for the Gospel part of the 
 ninth Chapter of Saint Matthew, as followeth. 
 
 St. Matt. i.x. 36-38. 
 
 WHEN JE.SUS saw the multitudes, He was 
 moved with compassion on them, because 
 they fainted, and were scattered abroad, as sheep 
 having no shepherd. Then saith He unto His 
 disciples. The harvest truly is plenteous, but the 
 labourers are few; pray ye therefore the Lord 
 of the harvest, that He will send forth labourers 
 into His harvest. 
 
 If Or else this that followeth, out of the tenth Chapter 
 of Saint John. 
 
 St. John X. 1-16. 
 
 VERILY, verily, I say unto you. He that 
 entereth not by the door into the sheep- 
 fold, but climbeth up some other way, the same is 
 a thief and a robber. But he that entereth in by 
 the door is the shepherd of the sheej). To him 
 the porter opeueth ; and the sheep hear his voice : 
 and he calleth his own sheep by name, and 
 leadeth them out. And when he putteth forth 
 his own sheep, he goeth before them, and the 
 sheep follow him : for they know his voice. And 
 a stranger will they not foUow, but will flee from 
 him : for they know not the voice of strangers. 
 This parable spake Jesus unto them : but they 
 understood not what things they were which He 
 spake unto them. Then said Jesus unto them 
 again, Verily, verily, I say unto you, I am the 
 Door of the sheep. All that ever came before 
 Me are thieves and robbers : but the sheep did not 
 hear them. I am the Door : by Me if any man 
 enter in, he shall be saved, and shall go in and 
 out, and find pasture. The thief cometh not, but 
 
 for to steal, and to kill, and to destroy : I am 
 come that they might have life, and that they 
 might have it more abundantly. I am the Good 
 Shepherd : the Good Shepherd giveth His life 
 for the sheep. But he that is an hireling, and 
 not the shepherd, whose own the sheep are not, 
 seeth the wolf coming, and leaveth the sheep, and 
 fleeth : and the wolf catcheth them, and scattereth 
 the sheep. The hireling fleeth, because he is an 
 hireling, and careth not for the sheep. I am the 
 Good Shepherd, and know My sheep, and am 
 known of Mine. As the Father knoweth Me, 
 even so know I the Father : and I lay down 
 My life for the sheep. And other sheep I have, 
 which arc not of this fold : them also I must 
 bring, and they shall hear My voice ; and there 
 shall be one fold, and One Shepherd. 
 
 ^ Then the Bishop, sitting in his chair, shall minister 
 unto every one of tliem the Oath concerning the 
 Queen's Supremacy, as it is before set forth in the 
 Form for the Ordering of Deacons. 
 
 % And that done, he shaU say unto them as hereafter 
 followeth. 
 
 YOU have heard. Brethren, as well in your 
 private examination, as in the exhortation 
 which was now made to you, and in the holy 
 Lessons taken out of the Gospel, and the writings 
 of the Apostles, of what dignity, and of how 
 great importance this Ofiice is, whereunto ye are 
 called. And now again we exhort you, in the 
 Name of our Lord Jesus Christ, that you have 
 in remembrance, into how high a Dignity, and 
 to how weighty an Office and Charge ye are 
 called : that is to say, to be Messengers, Watch- 
 men, and Stewards of the Lord ; to teach, and to 
 premonish, to feed and provide for the Lord's 
 family ; to seek for Christ's sheep that are dis- 
 persed abroad, and for His children who are in 
 the midst of this naughty world, that they may 
 be saved through Christ for ever. 
 
 Have always therefore printed in your remem- 
 brance, how great a treasure is committed to 
 your charge. For they arc the sheep of Christ, 
 which He bought with His death, and for whom 
 
 virip ToD 5^ TQv vvvl irpoxeipti^iofji.^i'ov Trpea^vr^pov Kal ttjs 
 fTUTTjpias aiiTou too Kvplov SitjOQ/MV, 
 
 Htus 6 (pL\ai'0pii)Tros GE02) &(nrt\of Kal dfiujpLtjTOv avroO r-qv 
 lepijiavvr]v xa-plicrai SeijOup.ci'. [Assemanni, P. iv. p. 109.] 
 
 the Service for the C'ommnnion] The rubric of 1549 ilireoted : 
 " When the E.xhortatiou is ended, then shall be sung for tlio 
 Introit to the Communion this Psalm : ' Expectans expcctavi 
 Dominum ' [Ps. xl. ) ; or else this Psalm : 'Memento, Domine, 
 David' [Ps. cx.xxii.] ; or else this Psalm: ' Laudate nomeu 
 Domini' [Ps. cxxxv.]." These were some of the Psahns re- 
 commended to be said secretly by the elect Piisliop in old 
 forms, whilst the congregation were praying for him. 
 
 7'he Collect] Tliis Collect coiTcsponds to the Consecratio of 
 the Pontiticais, and, in its opening, to the Benedictio, tlie 
 reading "all good things" being a translation of a cornipt 
 reading, "bonorum," noticed by the Ritualists, for "lionorum," 
 which denoted ecclesiastical orders. In the Pontilicalsof Egbert 
 and Dunstan this Prayer is entitled "Consummatio Presby- 
 teri." In tlie Greek Euchologium this Prayer occurs : TiXaov 
 dvadfi^ov douXdi' ^ov (v TrdaLV, £vape<TToOf7d 2)ot Kal d^iojs 
 TToXiTcvifiivoif Trj$ dojpiaOfiarjs TpoyvuffTtKij^ dvydp-ioi^ /KydXrj^ 
 ravrrit UpaTiKTJ! Ti^^s. [Assemanni, Cod. Lit, tom. xi. p. 109. J 
 
 The Epiatle and OoKjiel] "In Onlinatione Presbyterorum ; 
 Lectio Libri Sai)ientiK, ' Sacrificium salutare est attendero 
 mandatis ; ' Sequentia, S. Evangelii secundum Matthajum, 
 ' Vigilate ergo quia nescitis.' " [D. Hieuon. Comot ap. Pame- 
 
 Hum, ii. 60.] The Galilean Church read for the Epistle 
 Titus i. 1-6. The Gospel St. John x. 1 was read in that 
 Clmrcli in Natali Episcoporum. [Jlabillon, 1. ii. No. Ixxviii., 
 Ixxi.] The Natalis of a Bisliop was tlie commemoration of 
 tlie day of his Consecration, [.'(t). Migne, Ixxiv. 206.] In the 
 ticrman Liturgy the Gospel was St. Matthew : "In illo tem- 
 pore dixit Jesus .... constituet eum;" or St. John: "In 
 illo tempore loquente Jesu .... opera Abraha; facito. " 
 [Gerbert, 444.] 
 
 You have heard, Brethren, etc.'] In a French Pontifical of 
 the sixth ccntuiy there is an Exhortation to tlie people at the 
 Consecration of a Bishop which resembles this address in 
 spirit: "In locum defuncti talis successor praparetur Eccle- 
 sia^, cujus pervi^'ili cura et instanti solicitudine ordo Ecclesia; 
 et eredentium hdes in Dei timoi-e melius eonvalescat. Qui 
 pra-eipienti Apostolo in omni doctriiia formam boni operis ipse 
 pr.-cbeat, cuiquc habitus, scrmo, vultus, incessus, doctrina, 
 virtus sit. Qui ut pastor bonus fide instruat, exemplum 
 jiatientia' doccat, doctrinam religionis instituat, in omni bono 
 opere eoiilirmct caritatis excnijilmii .... Sit in [populo] 
 qiuvsi unus ex illis, omnia judicii Domini nostri, non pro so 
 tantum sed et pro omni populo qui solicitudini sute creditur, 
 contremiscens, ut qui mcminerit de speculatonim mauibus 
 omnium animas requirendas, pro omnium salute pervigilet, 
 pastoral!, ergo creditas sibi oves Domini diligcntiie ejus semper 
 se n.agr.antissiniuiii adprobans." [Murin, p. ''<!'^ 1 
 
 265.]
 
 686 
 
 Cbc ©tDcring of Ipriests. 
 
 He shed His blood. The Church and Congrega- 
 tion -whom you must serve, is His Spouse, and 
 His Body. And if it shall happen the same 
 Church, or any Member thereof, to take any hurt 
 or hindrance by reason of your negligence, ye 
 know the greatness of the fault, and also the 
 horrible punishment that will ensue. Wherefore 
 consider with yourselves the end of your Ministry 
 towards the children of God, towards the Spouse 
 and Body of Christ ; and see that you never 
 cease your labour, your care and diligence, until 
 you have done all that lieth in you, according to 
 your bounden duty, to bring all such as are or 
 shall be committed to your charge, unto that 
 agreement in the faith and knowledge of God, 
 and to that ripeness and perfectness of age in 
 Christ, that there be no place left among you, 
 either for error in religion, or for viciousness in life. 
 
 Forasmuch then as your Office is both of so 
 great excellency, and of so great difficulty, ye see 
 with how great care and study ye ought to apply 
 yourselves, as well that ye may shew yourselves 
 dutiful and thankful unto that Lord Who hath 
 placed you in so high a Dignity, as also to 
 beware, that neither you yourselves offend, nor 
 be occasion that others offend. Howbeit, ye 
 cannot have a mind and will thereto of 
 yourselves ; for that will and ability is given 
 of God alone : therefore ye ought, and have 
 need, to pray earnestly for His Holy Spirit. 
 And seeing that you cannot by any other 
 means compass the doing of so weighty a work, 
 pertaining to the salvation of man, but with 
 doctrine and exhortation taken out of the holy 
 Scriptures, and with a life agreeable to the 
 same ; consider how studious ye ought to be in 
 reading and learning the Scriptures, and in fram- 
 ing the manners both of yourselves, and of them 
 that specially pertain unto you, according to the 
 rule of the same Scriptures : and for this self- 
 same cause, how ye ought to forsake and set 
 aside (as much as you may) all worldly cares and 
 studies. 
 
 We have good hope that you have well weighed 
 
 and pondered these things with yourselves long 
 before this time ; and that you have clearly 
 detennined, by God's grace, to give yourselves 
 wholly to this Office, whereunto it hath pleased 
 God to call you : so that, as much as lieth in 
 you, you wiU apply yourselves wholly to this one 
 thing, and draw all your cares and studies this 
 way ; and that you will continually pray to God 
 the Father, by the Mediation of our only 
 Saviour Jesus Christ, for the heavenly assist- 
 ance of the Holy Ghost ; that, by daily reading 
 and weighing of the Scriptures, ye may wax riper 
 and stronger in your Ministry ; and that ye may 
 so endeavour yourselves, from time to time, to 
 sanctify the lives of you and yours, and to fashion 
 them after the Rule and Doctrine of Christ, 
 that ye may be wholesome and godly examples 
 and patterns for the people to follow. 
 
 And now, that this present Congregation of 
 Christ here assembled may also understand 
 your minds and wills in these things, and that 
 this your promise may the more move you to do 
 your duties, ye shall answer plainly to these 
 things, which we, in the Name of God, and of 
 His Church, shall demand of you touching the 
 same. 
 
 DO you think in your heart, that you be 
 truly called, according to the will of our 
 Lord Jesus Christ, and the order of this Church 
 of England, to the Order and Ministry of Priest- 
 hood 1 
 
 Answer. 
 
 I think it. 
 
 The Bishop. 
 
 ARE you persuaded that the holy Scriptures 
 -'^— »- contain sufficiently all Doctrine required 
 of necessity for eternal salvation through faith 
 in Jesus Christ 1 and are you determined out 
 of the said Scriptures to instruct the people com- 
 I mitted to your charge, and to teach nothing, as 
 I required of necessity to eternal salvation, but 
 that which you shall be persuaded may be con- 
 cluded and proved by the Scripture ? 
 
 Compare also with the earlier portion of the Exhortation, 
 the following : " Eja dilectissime frater, satage atque elabo- 
 rare non desinas ad perficiendutn opus quod inchoatunis es, 
 ut oves tibi traditas taudem aliquando ad ovile Dominicum 
 salubre et refectionis pabulo educatas reprsesentari te una cum 
 eis merearis. Imploranda est et cum gemitibus crebrisque 
 suspiriis Domini misericordia exoranda, ut opem ferat, qua- 
 tenus oves quas vobis ad regendum tradidit, juxta Ipsius vol- 
 untatem in procella hujus sseculi regere possimus, atque ad 
 ovile Ipsius vitam rectam instituamus, qufe via recta est una 
 nobiscum, perducere valeamus. Si pastores ovium semetipsos 
 labore inficiunt ut oves dominorum suorum absque damno 
 custodiant, quid nos e contra in die district! judicii die- 
 turi sumus, quando apparuerit Pastor pastoruni, Judexque 
 vivorum, et ca?perit rationem ponere cum scr\-is Suis do 
 talentis qu.-e tradidit?'' [Exhort, ad Ephc. Cons., Pont. 
 B!iunt. ad ann. circ. DC, Martene, ii. pp. lGG-168.] 
 
 to bring all such, etc.] Compai'e the concluding portion of 
 the Consecratio in the Sarum Pontifical [sec also Pont. Egh. 
 p. 23], "etperobsequiumplcbistu.-c .... et inviolabili cari- 
 tate, in viium perfectum, in mensuram ;etatis plenitudinis 
 Christi in die justi et itterni judicii, conscientia pura, fide 
 plena, Spiritu Sancto pleni persolvant." 
 
 Forasmuch then as your Office, etc.'\ The hint for this may 
 have been taken from the opening clause of a short admonition 
 in the Sarum Pontifical, addressed by the Bishop to the newly 
 ordained Priests, immediately after che final benediction : 
 
 "Quia res quam tractaturi estis satis periculosa est, fratres 
 carissimi, moneo ut diligenter et honeste," etc. 
 
 as also to beware, etc.} "Cavere debent Presbj'teri never- 
 bum Dei quod annunciant pravis actibus vel moribus corrum- 
 pant." [iSirm. ad Presb., JSIaktene, ii. p. 51.] 
 
 And .'ieehig that yon cannot] " Pnedicationi insta, verbum 
 Dei plebi tibi commissre afHuenter melliflucque atque distincte 
 priTedicare non desinas. Scripturas Divinas lege, immo si 
 potest fieri, lectio sancta in manibus tuis, maxime in pectore 
 semper inhaereat, ipsam vero lectioncm oratio interrumpat. " 
 [Pontif. ap. Maktene, 1. ii. 166-168.] 
 
 that, by daily reading, etc.] Compare the following clauses 
 in the Consecratio of the Salisbury Pontifical : " Ut in lege 
 Tua die ac nocte meditantes, quod legetint eredant, quod 
 crediderint doceant, quod docuerint imitentur ; justitiam, 
 constantiam, misericordiam, fortitudinem, cjeterasque virtutes 
 in se ostendant, exemplo probent, admonitione confirment, ao 
 purum et immaculatum miuisterii sui donum custodiant." 
 [See also Pont. Egb. p. 2,3. MS. Pont. Harl. 2906, fo. 13. 
 MS. Pont. aaud. A. iii. 47, b.] 
 
 Do you thinl; etc.] A short examination is cited by Mar- 
 tene, from a Pontifical "ad usum Ecclesiie Suessionensis :" — 
 
 "Vis Presbyterii gradum in nomine Domini accipere ? g. 
 Volo. 
 
 "Vis in eodem gradu quantum prsevales et intelligis secun- 
 dum Canonum sanctiones jugiter manere ? IJ. Volo. 
 
 "Vis Episoopo ad cujus parochiam ordinandua es obadiena et
 
 Cbe ©tQcring of IPticsts. 
 
 687 
 
 Answer. 
 I am so persuaded, and have so determined by 
 God's grace. 
 
 The Bishop. 
 
 ■yxTILL you then give your faithful diligence 
 VV always so to minister the Doctrine and 
 Sacraments, and the Discipline of Christ, as the 
 Lord hath commanded, and as this Church and 
 Kealm hath received the same, according to the 
 Commandments of God ; so that you may teach 
 the people committed to your Cure and Charge 
 with all diligence to keep and observe the same ? 
 
 Answer. 
 I will so do, by the help of the Lord. 
 
 The Bishop. 
 \^7'ILL you be ready, with 
 
 VV 
 
 gence, to banish and 
 
 all faithful dili- 
 drive away all 
 
 erroneous and strange doctrines contrary to God's 
 word ; and to use both publick and private 
 monitions and exhortations, as well to the sick as 
 to the whole, within your Cures, as need shall 
 require, and occasion shall be given ? 
 
 Answer. 
 I will, the Lord being my helper. 
 
 The Bishop. 
 
 ^T7"ILL you be diligent in Prayers, and in 
 VV reading of the holy Scriptures, and in 
 such studies as help to the knowledge of the 
 same, laying aside the study of the world and 
 the flesh ? 
 
 Answer. 
 
 I will endeavour myself so to do, the Lord 
 being my helper. 
 
 The Bishop. 
 "TTTILL you be diligent to frame and fashion 
 VV your own selves, and your families, 
 according to the Doctrine of Christ ; and to 
 make both yourselves and them, as much as in 
 you lieth, wholesome examples and patterns to 
 the flock of Christ 1 
 
 Answer. 
 
 I will apply myself thereto, the Lord being 
 my helper. 
 
 The Bishop. 
 
 "YTTILL you maintain and set forwards as 
 VV much as lieth in you, quietness, peace, 
 and love, among all Christian people, and 
 especially among them that are or shall be 
 committed to your charge 1 
 
 Answer. 
 I will so do, the Lord being my helper. 
 
 The Bishop. 
 "TTTILL you reverently obey your Ordinary, 
 V V and other chief Ministers, unto whom is 
 committed the charge and government over you ; 
 following with a glad mind and will their godly 
 admonitions, and submitting yourselves to their 
 godly judgements ? 
 
 Answer. 
 
 I will so do, the Lord being my helper. 
 
 IT Then shall the Bishop, standing up, say, 
 ALMIGHTY God, Who hath given you this 
 -^^ will to do all these things : Grant also 
 unto you strength and power to perform the 
 same ; that He may accomplish His work which 
 He hath begun in you ; through Jesus Christ 
 our Lord. A7nni. 
 
 IT " Sequitur prrefatio sacerdotum, cum nota, stando. 
 
 OEEMUS, dilectissimi, Deum Patrem omni- 
 potentcm ut super hos fanuilos Suos, quos 
 ad presbyterii munus elegit, coelestia dona multi- 
 plicet, et quod Ejus dignatione suscipiunt, Ipsiua 
 consequantur auxilio. 
 
 consentiens esse, secundum justitiam et ministerium tuum ? 
 Q. Vole." [Martene, Pont. Sueis. a.d. 600, torn. ii. Ord. 
 vii. c. 140, K.] 
 
 in your heart] That is, as if from his experience in tlie 
 tliaconate. 
 
 Are you persuaded] This question includes the fourth in 
 the Ordering of Deacons, and differs from the third in this 
 respect, that the Priest has to interpret the Holy Scriptures, 
 whilst the Deacon requires a licence to preach. In the Roman 
 Pontifical the candidates for Priestliood repeat the Creed, 
 "stautes profitentur Fidem quam pr:udicaturi sunt." 
 
 Will you then ijive, etr.] Tliis and the question following it 
 resemble the Fifth Question in the Ordering of Deacons. An 
 illustration of them occurs in the following Canon : " Placuit, 
 ut omnes Sacerdotes qui Catholics Fidci uuitate complectimur 
 nihil ultra diversum aut dissonum in ecclesiasticis Sacramcn- 
 tis agamus. Unus igitur ordo orandi atque psallendi nobis 
 per omnem Hispaniam atque Galliam conser\-etur, unus modus 
 in Missarum solenmitatibus, unus in A'cspcrtinis Matutinisque 
 officiis." [Cone. Tolet. IV. a.d. G33, c. 2. Labbe, torn* vi. 
 col. 14,50, B.] 
 
 )Yill you he dilifieni to frame, etc.] Priests and Deacons 
 were required " professioncm Episcopo suo f.accre ut caste ac 
 pure vivant sub Dei timorc ut dum cos talis professio obliga- 
 verit, vitas sanctai disciplinam retineant. " [IV. Cone. Tolet. 
 c. xxvii. Labbe, torn. vi. col. I4G0, .A..] By the Canons of 
 the African Church [B. xiii. c. xxxvi.], and the 3rd Council 
 of Carthage [c. x\'iii.]. Bishops, Priests, and Deacons arc not 
 to be ordained until they liave made every one in their house- 
 
 hold Catholic Christians. [Martene, 1. i. e. viii. art. 2, § 17, 
 tom. ii. col. 15, B. Ed. Rouen, 1700.] In the Legantine Con- 
 stitutions of Cardinal Pole Clerks are required "curare ut 
 domesticorum suorum vita honcsta et probata sit." [Deer, v., 
 Cardw. Doc. Ann. i. p. 185. Comp. Ai't. XXXIl. , and 
 Mason, dc 3Iin. Amjlic. 1. ii. c. viii.] 
 
 Witt yoti reverently, etc.] Ordinaries by Canon Law are 
 those " quibus compctit jurisdictio ordinaria de jure privilegii 
 vel consuetudine." [Lynd. Prov. 1. i. tit. ii. ] The Ordi- 
 nary is [IJ the Bishop, in the diocese; [2] the Dean, in the 
 cathedral ; [3] the Archdeacon, in the Archdeaconry. The 
 "chief Ministers " are incumbents of parishes. St. Jerome 
 says to Nepotian, "Esto subjectus Pontifici tuo et quasi 
 aniniK parentem suscipe"[Kp. xxxiv., Op. tom. iv. c. 261]; 
 and St. Augustine, " Episcopo tuo noli reaistere, et quod facit 
 ipse, sine ullo scrupulo vel disceptationeseetare." [Jip. xxxvi. 
 ad C'asul. tom. ii. c. SI, E. ] 
 
 The Council of Toledo decrees [Canon x.], "Placuit huic 
 sancto concilio . . . . ut dcbitum per omnia honorcm, 
 atque obscquii revcrentiam pra^eminenti sibi unus(|uisque 
 depcndat, juxta illud beati Papio Leouis cdictum : Qui scit se 
 quibusdam esse praqiositum, non moleste fcrat aliqucm sibi 
 esse pra'latum, sed obediontiam quam exigit, ctiam ipse 
 dopendat," [Cone. Mansi, tom. xi. col. 143, up. Mask. J/ok. 
 JUt. ii. 2«0.] 
 
 AIntiiihty God] After the short examination cited above 
 from Martene follows the prayer : " Voluntatcm tuam bonam 
 et rectam ad perfectionem sibi bencpl.acitam Deus perducer* 
 dignetur." [Martene, Ecel. Rit. ii. 140.]
 
 688 
 
 Ci)C ©tDccing of priests. 
 
 H After this, the Congregation sliall be desired, secretly 
 in their Prayers, to make their humble supplica- 
 tions to God for all these things : for the which 
 Prayers there shall be silence kept for a space. 
 
 IF After which shall be sung or said by the Bishop (the 
 persons to be Ordained Priests all kneeling) Veni, 
 Creator Spiritus ; the Bishop beginning, and the 
 Priests, and others that are present, answering by 
 verses, as folJoweth. 
 
 COME, Holy Ghost, our souls inspire, 
 And lighten uith celestial fire. 
 Thou the anointing Spirit art, 
 Who dost Thy seven-fold gifts impart. 
 
 Thy blessed Unction from above, 
 Is comfort, life, and fire of love. 
 Enable with perpetual light 
 The dulness of our blinded sight. 
 
 Anoint and cheer our soiled face 
 With the abundance of Thy grace. 
 Keep far our foes, give peace at home ; 
 Where Thou art guide, no ill can come. 
 
 Teach us to know the Fathee, Son, 
 And Thee, of both, to be but one. 
 That, through the ages all along, 
 This may be our endless song; 
 
 Praise to Thy eternal merit. 
 Father, Son, and Holy Spieit. 
 
 «Sar. 
 
 Vi " Expleta autera hao oratione (i.e. the " Conxecratio") 
 genuflectendo coram altare incipiat Episcopua 
 hynmum. 
 
 "VTENI, Creator Spieitus, 
 V ]\Ientes Tuorum visita : 
 Imple superna gratia 
 Qufe Tu creasti pectora. 
 
 Qui Paeaclitus diceris, 
 Donum Dei altissimi : 
 Fons vivus, ignis, caritas, 
 Et spiritalis unctio. 
 
 Tu septiformis munere, 
 Dextrse Dei Tu digitus : 
 Tu rite promissum Patris, 
 Sermone ditans guttura. 
 
 Accende lumen sensibus, 
 Infunde amorem cordibus : 
 Infirma noatri corporis 
 Virtute firmans perpetim. 
 
 Hostem repellas. longius, 
 Pacemque dones protinus : 
 Ductore sic Te proevio 
 Vitemus omne nosium. 
 
 Per Te sciamus da Pateem, 
 Noscamus atque Filium : 
 Te utriusque Spiritdm 
 Credamus omni tempore. 
 
 Sit laus Patri cum Filio, 
 Sancto simul Paraclito : 
 Nobisque mittat Filius 
 Charisma Sancti Spieitus. 
 
 Amen. 
 
 Or this, 
 
 COME, Holy Ghost, eternal God, 
 Proceeding from above. 
 Both from the Father and the Soy, 
 The God of peace and love. 
 
 Visit our minds, into our hearts 
 Thy heavenly grace inspire ; 
 
 That truth and godliness we may 
 Pursue with fidl desire. 
 
 Thou art the very Comforter 
 
 In grief and all distress ; 
 The heav'nly gift of God most high. 
 
 No tongue can it expr'es.'S. 
 
 The fountain and the living spring 
 
 Of joy celestial ; 
 The fire so bright, the love so sweet, 
 
 The Unction spiritual. 
 
 Thou in Thy gifts art manifold, 
 
 By them Christ's Church doth stand : 
 
 In faithful hearts Thou tvrit'st Thy law 
 The finger of Gods hand. 
 
 According to Thy promise. Lord, 
 Thou givest speech with grace ; 
 
 That through Thy help GoD'S praises may 
 Resotmd in every place. 
 
 r 
 
 After which shall he sunif] The rubric in Lacy's Pontifical 
 is, "Episcopus cum ministris suis ante altare in medio genu- 
 flectat cantando Ympnum, 'Veni, Creator Spiritus.' Et 
 chorus prosequatur. Et incipiat Episcopus cum suis ministris 
 quemlibet versum illius j-mpni et chorus prosequatur." 
 
 Come, Holy Ghost] The short version of this hjTrm was 
 added in 1662, and is first found in Bishop Cosin's Private 
 Devotions, 1627. This hymn was probably introduced Into 
 the service late in the eleventh centuiy, when it occurs in the 
 Foutifieal of Soisson. [Marteue, Ordo vii. torn. ii. col. 141, 
 
 C] "Two centuries later, in the Pontifical of Mayence, there 
 is this rubric, " Episcopus incipiat Clero prosequente 'Veni, 
 Creator Spiritus ' . . . . item chorus cantet sequentiam 
 'Sancti Spiritus adsit,' etc., et si multitudo ordinandorum 
 requirit, addatur hyninus, ' Veni, Creator.'" [Ibid. Ordo xvi. 
 col. '221, B. AssEMANNi, Cod. Litiirg. Ordo ii. P. i. p. 308.] 
 It is found in all English Pontificals with the exception of 
 that of Winchester ; and in two Pontificals, one printed by 
 Morin [de Sarr. Ord. P. p. ii. 281, D., 279, E.], the other by 
 Assenianni [Codex Litunj. Ordo iv. tom. i. p. 367, Rome
 
 Cf)C ©rticcing: of Priests. 
 
 689 
 
 O Holy Ghost, into our minds 
 Send down Thy heav'nly light ; 
 
 Kindle our hearts with fervent zeal, 
 To serve Gvd day and nijlit. 
 
 Our weakness strengthen and confirm, 
 (For, LoED, Thou know'st ns frail ;) 
 
 That neither devil, ivorld, nor fe.^h, 
 Against us may prevail. 
 
 Put back our enemy far from us, 
 
 And help us to obtain 
 Peace in our hearts tvith God and man, 
 
 (The best, the ti-uest gain ;) 
 
 And grant that Thou being, Lord, 
 
 Our leader and our guide. 
 We may escape the snares of sin, 
 
 And never from Thee slide. 
 
 Such measures of Thy powerful grace 
 Grant, Lord, to us, we pray ; 
 
 That Tlwu may'st he our Comforter 
 At the last dreadful day. 
 
 Of strife and of dissension 
 Dissolve, O Lord, the bands. 
 
 And hiit the knots of 2)eace aiul love 
 Throughout all Christian lands. 
 
 Grant us the grace that we may know 
 
 The Father of all might, 
 That we of His beloved Son 
 
 May gain the blissful sight, 
 
 And that we may with perfect faith 
 
 Ever acknowledge Thee, 
 The SriRiT of Father, and of Son, 
 
 One God in Persons 'Three. 
 
 To God the Father laud and praise, 
 
 And to His blessed Son, 
 And to the Holy Svibit of grace, 
 
 Co-eqttal Three in One. 
 
 And pray we, that our only Lord 
 Would please His Spirit to send 
 
 Oh all that shall profess His Nam'', 
 From hence to the world's end. 
 Amen. 
 
 •f That done, the Bishop shall pray in this wise, ami 
 say. 
 
 Let us pray. 
 
 ALMIGHTY God, and heavenly Father, 
 -^--»- Who, of Thine infinite love and goodness 
 towards us, hast given to us Thy only and most 
 dearly beloved Son Jesus Christ, to be our 
 Redeemer, and the Author of everlasting life ; 
 Who, after He had made jierfect our redemption 
 by His death, and was ascended into heaven, sent 
 abroad into the world His Apostles, Proiihets, 
 Evangelists, Doctors, and Pastora ; by whose 
 labour and ministry He gathered together a great 
 flock in all the parts of the world, to set forth the 
 eternal praise of Thy holy Name : For these so 
 great benefits of Thy eternal goodness, and fur 
 that Thou hast vouchsafed to call these Thy ser- 
 vants here present to the same Office and !Minis- 
 try ai)pointed for the salvation of mankind, we 
 render untcj Thee most hearty thanks, we praise 
 and worship Thee ; and we humbly beseecli Thee, 
 by the same Thy blessed Son, to grant unto all, 
 whicli either here or elsewhere call upon Thy 
 holy Name, that we may continue to .show our- 
 selves thankful unto TIjoc for these and all other 
 Thy benefits ; and that wo may daily increa.se 
 and go forwards in the knowledge and faith of 
 Thee and Thy Son, by the Holy Spirit. So 
 that as well by these Thy Ministers, as by them 
 over whom they shall be appointed Thy Ministers, 
 Thy holy Name may be for ever glorified, and Thy 
 blessed kingdom enlarged ; through the same Thy 
 
 « S.ir. Sacr. Creff. 
 
 " T~^OMINE sancte, Pater omnipotens, feterne 
 -L^ Deus : honorum dator, et distributor 
 
 omnium dignitatum Unde et sacerdotales 
 
 gradus, atque officia Levitarum, sacramentis 
 mysticis instituta creverunt, ut cum pontifices 
 summos regendis populis prsefecisses, ad eorum 
 societatis et operis adjumentuni, sequentis ordinls 
 viros et secundiB dignitatis eligeres .... hac 
 providentiil, Domine, apostolis Filii Tui Doctores 
 fidei comites addidisti ; cpibus illi orbem totuni 
 secundis priedicationibus implevemnt 
 
 175.')], there are the following nibrics : •' |)oin(le Kpiscopo 
 inoipiente cantiitur liymnus ' Vcni, Ci'eatdr .Spiiitus.''' " Pou- 
 tifex flexis genibus iiicipit albi voce, scliola proscquente, ' Veni, 
 Creator Spiritus.'" Dean Comber [Vi.iroHr.ii', etc. chap. vi. § 
 i. p. .S41] observes that the composition of tliis liynni was 
 ascribed to St. Ambrose. It is not, luiwevor, claimed by his 
 Benedictine editors. In the Salisbury Breviary it occurs as 
 a hymn for Pentecost, "Ad Tertiam." 
 
 Almi'ihlti Ooil, and heavenh/ Fatlwr] This Prayer corre- 
 sponds to the Consecratio of the elder Pontificals. In MS. 
 
 Harl. 29.l(), fo. 12, it forms part of tlie " Vere dignum et jns- 
 tum est," as it does also in the .Salislniiy Pontifical. A very 
 similar Prayer is to be founil in tlie Syro-Nostorian Ordinal : 
 " llomine Deus fortis et omni])otens, elcgisti I']cclesiain ■ 
 Sanctani Tnam, ct posuisti in e;i Prophet^is et Apostolos et 
 Doctores ct Saeerdotes, et in opus ministerii et in eilificatio 
 nem corporis Ecclesiastici. Tu ergo rcspice ctiam mine in 
 servos Tuos .... ornentquociue et illastrent operibus justis 
 filios Kcclesiaj sancta; C.atliolica; ad laudem Noniinis Tni 
 Sancti." [.S'l/r. Next. Or,/. P. ii. p. "Sr.,] 
 
 -'X
 
 690 
 
 ^l)t CrDcring of Priests. 
 
 Son Jesus Christ our Loed, 'Wlio livetli and 
 reigneth with Thee in the unity of the same 
 Holy Spirit, world without end. Ameri. 
 
 % \A'Tien this Prayer is done, the Bishop with tlie 
 Priests present shall lay tlieir hands severally 
 upon the head of every one that receiveth the 
 Order of Priesthood; the Peceivers humlily kneel- 
 ing npon their knees, and the Bishop saying. 
 
 RECEIVE the Holy Ghost for the Office and 
 Work of a Priest in the Church of God, 
 now committed unto thee by the Imposition of 
 our hands. Whose sins thou dost forgive, they 
 are forgiven ; and whose sins thou dost retain, 
 they are retained. And be thou a faithful Dis- 
 penser of the AVord of God, and of His holy 
 Sacraments ; In the Name of the Father, and of 
 the Son, and of the Holy Ghost. Amen. 
 
 IT Then the Bishop shall deliver to every one of them 
 kneeling, tlie Bible into his hand, saying, 
 
 TAKE thou Authority to preach the Word of 
 God, and to minister the holy Sacraments 
 in the Congregation, where thou shalt be lawfully 
 ajjpointed thereunto. 
 
 ^ " Benedicente eos Episcopo postea, et manum super 
 eapita eorum tenente, et nihil eis dicente, et una 
 manu tangeute, et onines presbyteri qui pra'sentes 
 sunt, nianns sn.is super capita eorum levatas 
 teueant 
 
 Antequam dicatur postcommunio, ponat Episcopus 
 manus suas super capita singulonim, dicens : 
 
 A CCIPE Spiritum S-VNCTUM : quorum re- 
 -lJl_ miseris peccata, remittuntur eis : et quo- 
 rum retinueris, retenta erunt. 
 
 A CCIPE potestatem offerre sacrificium Deo, 
 -^^J^ missamque celebrare tarn pro vivis quam 
 pro defunctis. 
 
 Wlifn this Prayer is done, etc.] The rubric in the Pontifical 
 of Egbert is, " Et benedicente eum Episcopo, manus super 
 caput ejus teueat. Similiter et presbyteri, qui presentes 
 sunt, manus suas juxta manum Episcopi super caput illius 
 teneant." It occurs also in the Sacramentary of Pope Gre- 
 gory. In MS. Harl. 2906 [fo. 11], the rubric is, " Eo inclinato 
 iinponat manum super caput ejus et omnes Presbyteri <pii 
 adsunt cum eo pariter," etc. In the MS. Pontifical of the 
 tenth century, Claud, iii. 45, li. , the word "ponant" occurs 
 instead of "teneant." In several French MSS. the word 
 used was " teneant ; " in the Ordo Romanus, and an English 
 Pontifical cited by Menard, it is "ponant." In the Roman 
 Pontifical, the Bishop and Priests lay lioth their hands on the 
 head of the candidates, after which they hold their right 
 hands extended over them. The 3rd Canon of the 4th Council 
 of Carthage directs: "Presbyter cum ordinatur, Episcopo 
 eum benedicente, et manum super caput ejus tenente, etiam 
 omnes Presbyteri qui praesentes sunt, manus suas juxfci 
 manum Episcopi super caput illius teneant. " [M.\SKELL, Mon. 
 Hit. iii. 205.] Tlie Church of England has now prescribed 
 only one imposition of hands, and confers explicitly in her 
 form the power [I] of Preaching; [2] of Consecrating the 
 Holy Eucharist : and [3] of Absolution of Penitents. The 
 Creek Church docs not give such a commission formally, but 
 uses Invocation of the Holy Ghost, a Prayer of Consecration, 
 a Benediction, and a Prayer that " the Priest may be pre- 
 sented unblameable at the altar of God, to preach the Gospel 
 of His salvation, to minister the Word of His truth, to offer 
 oblations and spiritual sacrifices, and to renew His people by 
 the laver of regeneration. " [GVnr. Ord. ap. MoRiN. P. ii. p. 
 55.] The Commission to consecrate the Holy Eucharist was 
 never given until the tenth century, when this rubric occurs 
 [MoRiN, P. ii. 202; P. iii. Exerc. vii. c. i. § IG, p. 105]: 
 "Let him take the Paten with the oblation and the Chalice 
 with the wine, and say, ' Receive po«-er to offer sacrifice to 
 (iod and celebrate Mass.'" In England it appears in the 
 Bangor Pontifical before the close of tlie thirteenth century. 
 [M.\SKELL, iVoii. im. iii. 213.-] Compare the Pontificals of 
 Beauvais, Mayence, Noyon, Besanyon, Cambray, Apamea, 
 given by Morin [pp. 271, 277] and Martene [torn. u. pp. 138, 
 174,192,197,221]. u - 
 
 the. Receivers liumhli/ kneeling] The candidate kneels be- 
 cause in the presence of the amViassador and representative of 
 our Blessed Lord, executing his office in His Name, and Ijy 
 His authority ; and also, as invoking the confirmation of His 
 servant's words liy the Saviour Himself. 
 
 Receive the IIoli/ Ghast] Archbishop Whitgift says, "Christ 
 used these words : _' This is My Body, ' in the celebration of ! lis 
 Supper, but there is no special commandment that the Minis- 
 ter should use the same, and yet must he use them because 
 
 Christ used them ; even so, when Christ did ordain His 
 Apostles Ministers of the Gospel, He said unto them, ' Receive 
 the Holy Ghost,' which words, because they contain the prin- 
 cipal duty of a Minister, and do signify that God doth pour 
 His Holy Spirit upon those whom He calleth to that function, 
 are most aptly also used of the Bishop, who is God's uistni- 
 meiit in that business in the ordaining of Ministers. St. Paul, 
 speaking to Timothy, aaith : ' Neglect not the gift that is in 
 thee, wliicli was given unto thee by prophecy with the laying 
 on of the hands of the Eldership.' In which words the 
 Apostle signifieth that God doth bestow His gifts and .Spirit 
 upon such as be called to the Ministry of the Word, whereof 
 Ordination is a token, or rather a confirmation. " [Defence, 
 Tr. iv. vol. i. p. 490.] So Calvin, " Undo colligimiis non in- 
 anem fuisse ritum, quia consecrationem quam homines im- 
 positione nianuum figurabant, Deus Spiritu Suo inflavit. " 
 [Comm, in Ejiixt. i. ad Timoth. c. iv. 14, torn. vii. p. 458.] 
 
 All sacerdotal power is derived from the Holy Ghost ; the 
 Church, therefore, holds that the reception of tlic Holy tJliost 
 is necessary to constitute a Christian Priest, and that this 
 gift can be conferred only through the hands of a Bishop. 
 The priesthood is a grace of the Holy Spirit. "The Holy 
 Ghost," says Bishop Cosin, "is then given to them, partly to 
 direct and strengthen tliem in their ways, and paitly to 
 assume unto Itself for tlie more assurance and authority those 
 actions which belong to their place and calling." [Serm. vi] 
 Being the very words employed by our Lord when He ordained 
 His Apostles, they are the original Charter of tlie institution 
 of the Ministry, from which alone the limits and extent of its 
 authority are to be known. In the Office of Holy Baptism, 
 the Priest says, acting in the Name and Person of Christ : 
 "I baptize thee in the Name," etc. In the Holy Eucharist 
 he repeats the very words of the Lord, and applies them to 
 the Sacred Eleineiits. In Absolution of the Sick he says, 
 "By His authority committed to me, I absolve thee ;" and 
 in the Office of Matrimony, "I pronounce that they be man 
 and wife together in the Name," etc. So here, because He 
 gives a portion of His Spirit to those whom He sends, the 
 Bishop, in His Name, says, " Receive tlie Holy Ghost ; " that 
 is, the enabling gift, the power, the qualifying grace (xap'f 
 ciaKovias) for the ministration of Divine things. [Hph. iii. 8 ; 
 2 Tim. i. G ; Eph. iv. 7, 11, 12.] As St. Cypri.an says : "In- 
 telligimus non nisi .... Dominica ordinatione fundatis liccrc 
 baptizare et reniissam peccatorum dare " [Ep. Ixxiii.] ; and St. 
 Jerome; " Acceperunt Apostoli Spiritus Sancti gratiam qua 
 peccata remittcrent et b.^ptizarellt. " [Ad Iledib. Ep. cl.] 
 All the efficacy that there is in tlie administration of any 
 Ecclesiastical ofilce depends wholly upon the co-operation of 
 tlie Holy Ghost; "whether we preacli, pray, baptize, com- 
 municate, condemn, give absolution, or whatsoever, aa dis-
 
 €:f)t DrDering of IPrfests. 
 
 691 
 
 IT When this is done, the Xkene Creed shall be sung or 
 said ; and the Bishop shall after that go on in the 
 Service of the Communion, which all they that 
 receive Orders shall take togetlier, and remain in 
 the same place where hands were laid upon them, 
 until such time as they have received the Com- 
 munion. 
 
 ^ The Communion being done, after the last Collect, 
 and immediately before the Benediction, shall be 
 said these Collects. 
 
 MOST merciful Father, we beseech Thee to 
 send upon these Thy servants Thy 
 heavenly blessing ; that they may be clothed 
 with righteousness, and that Thy Word spoken 
 by their mouths may have such success, that it 
 may never be spoken in vain. Grant also, that 
 we may have grace to hear and receive what they 
 shall deliver out of Thy most holy Word, or 
 agreeable to the same, as the means of our salva- 
 tion ; that in all our words and deeds we may 
 seek Thy glory, and the increase of Thy kingdom ; 
 through Jesus Chkist our Lokd. Amen. 
 
 PREVENT us, Loed, in all our doings, 
 with Thy most gracious favour, and fur- 
 ther us with Thy continual help ; that in all our 
 works begun, continued, and ended in Thee, we 
 may glorify Thy holy Name, and finally by Thy 
 mercy obtain everlasting hfe ; through Jesus 
 Christ our Lord. Amen. 
 
 TT " Tunc vertat Episcopus, et dicat offertorium 
 
 Dum cantatur oftertorium, ponantur tot hostijo 
 
 quot sufliciant presbyteris ordinaudis ad communi- 
 
 candum 
 
 Post communionem Episcopi, Sacerdotes accedant nd 
 
 communicaudum. 
 
 BENEDICTIO Dei Patris»J<, et Filii>J<, et 
 Spieitus ►!< Sancti, descendat super vos, 
 lit sitis benedicti in ordine sacerdotali, etc. 
 
 posers of God's mysteries, all words, judgements, acts, and 
 deeds are not ours, but the Holy Ghost's " [Hooker, Eccl. 
 Pol. h. V. c. l.x.wii. 5, 8] ; and the gift is the spirit of power, 
 of love and soberness, the spirit of confirmation, and of 
 ghostly strength. 
 
 It will be observed that the form is in the words of Scrip- 
 ture, "Receive yc . . . . retained " [John xx. 2'2, 23]; and 
 the words, " Be thou a faithful dispenser of the Word of God, 
 and of His holy Sacraments," are simply a clearer rendering 
 of ' ' Ministers of Christ, and stewards of the mysteries of God " 
 [1 Cor. iv. 1], being ctiuivalent expressions denoting the Priest 
 to be invested witli the holy ministry of the Gospel committed 
 unto liim, the Word of God and His holy Sacraments forming 
 wholly tlie mysteries of God. An oljjection having been 
 made to the ancient form, as not sufficiently distinguishing 
 betweenaBishopandaPriest, on the adv^^e of Bishops Gunning 
 and Pearson [Prideaux, Valid, of the. Orders, p. 72], tlie 
 words, " for the office and work of a Priest in the Church of 
 God, now committed to thee by Imposition of our hands," 
 were inserted in the Form. 
 
 }V/tose sins thou dost forgive] The form for conveying the 
 power of Absolution is comparatively modern. The actual 
 words, " Receive the Holy Ghost ; wliose sins ye remit," etc., 
 are first found in a book belonging to the Cathedral of May- 
 ence, of tlie thirteenth century. [Morin, 279, E. ; Martcne, ii. 
 .327.] Martene cites the following passage from tlie life of a 
 Bishop of Cambray, who lived in the tenth century, where 
 the writer is speaking of that Bishop being ordained Priest, 
 and, among other circumstances, remarks, " Cumque ad manus 
 inipositioiiem pontificalis diceretur novo presbytero, 'Accipc 
 Spiritum Sanctum, quorum remiscris peccata,'" etc. Mar- 
 tene, however, adds most justly, "Verum quid unicum tes- 
 timonium tot pontificalibus libris opponendum." [Marteue, 
 torn. ii. 2.S.] It appears in the I'.angor MS. of the thirteenth 
 century, .and in a Pontifical of Rouen of the fourtccntli cen- 
 tury. [Morin, P. iii. Kxcrc. vii. cap. ii. § 2, p. 107, A.] It 
 is not in the early Knglish MSS. of ICgbert or Dunstan, or the 
 Winchester Use ; it is not in any of the foreign orders printed 
 by Martene before the twelfth century ; it is not in the old 
 .Sacramentaries of St. Gregory or Gelasius ; nor, lastly, does 
 one of the ancient ritualists, Isi<lore, Amalarius, Strabo, 
 Alcuin, Mierologus, or Ivo Carnotensis, allude to it in the 
 most distant terms. [Maskf.ll, Moii. Hit. iii. 220.] 
 
 the Bible into liis hand] In 1549 the Chalice also was directed 
 to be delivered to the Priest by the Bishop, thus following 
 the nibric in the Salisbury Use, which directed, " Quo facto, 
 aceipiat patenam cum oblatis et caliceiii cum vino, et det 
 
 singulis, inter indices et medios digitos, cuppam calicis cum 
 patena, " etc. This rite of delivery of the sacred vessels was 
 quite justifiably abandoned, for it had no prescription in an- 
 tiquity, as Menard shews. [Migne, Ixxviii. 493.] It is not 
 meutioned by Dionysius, or the Apostolical Constitutions, in 
 tlie Pontificals of Rheims, St. Eloy, and others of ancient 
 date, nor by the 4th Council of Carthage, or 4th Council of 
 Toledo, nor by the early fathers, or ritualists, such as Isidore, 
 Rabanus, etc. 
 
 in the Congregation] In the Prayer Books of 1,'549, 1552, 
 it is (/(w Congreg.ation. The change to "t/ie" is important. 
 The Commission, liitherto, was limited to the single diocese 
 in which the Priest was ordained, but now was made general 
 throughout the Church, in wluitsoever part he was lawfully 
 called to minister. 
 
 The words "In the Church and Congregation whom you 
 must serve," have just been used in the exhortation as syno- 
 nymous, just as ill the 24th Article, where in the title, 
 "the Congregation," and in the body of it, "the Church," 
 is used. In the early translations of the Bible, the word 
 iKK\r]aia. now translated "Church," ajipears .is "Congrega- 
 tion " [Matt. xvi. 18 ; Acts ii. 47 ; vii. 3 ; xii. 1 ; Kph. i. 22, 
 2,'i], and in the Bishops' Bible, published iu l.'iGS, six years 
 after the date of the Artichts, although "the Church " is the 
 general translatiou, yet, in tlie words of the Saviour to St. 
 Peter, the passage is turned, "On this Rock I will build My 
 Congregation;" iu 1()03 the word also appears, "the whole 
 Congregation of Christian people dispersed throughout the 
 world.' In the Latin version of the Articles XIX., XXIII., 
 XXIV. "Congregation" is rendered by " Ecclesia." Dr. 
 Reynolds, in lGfl2, took exception to the words "in the Con- 
 gregation," as im]ilying that any man without lawful calling 
 miglit preach and administer Sacraments out of the Congre- 
 gation, but the Bishops replied that, by the doctrine and 
 ]iractice of the Church of Eiigl.and, none but a licensed Minis- 
 ter miglit pi\.ach, nor either pulilicly or priv.ately administer 
 the Eucharist. [Cakdw. JJoe. Ann. No. cii. § 2.] I'robably 
 the word Congregation was used to avoid misapprehension, 
 owing to the popular but mischievous appropriation of the 
 word Church to designate the Clergy [Twysden's Atisio., p. 
 13], or its application iu the sense of an assembly or place of 
 assembly. [Kci.kk's yjr/oKv, ch. iv. sj '-■] 
 
 Most -niereifiil Father] This I'laycr corresponds to the 
 Consummatio of the elder Pontificals, and the Bencdictio of 
 the Harl. MS. 2906, fo. 13. To the I'.eiiedictio in the Exeter 
 Pontifical this rubric is added: " ICt moue.antui- attente 
 ■audiiv. '
 
 6g: 
 
 Cfte ©rDcring of Priests. 
 
 THE peace of God, which passeth all under- 
 standing, keep your hearts and minds in 
 the knowledge and love of God, and of His Son 
 Jesus Christ our Lord : And the blessing of 
 God Almighty, the Father, the Son, and the 
 Holy "Ghost, be amongst you, and remain with 
 you always. Amen. 
 
 BENEDICTIO Dei omnipotentis, Patris *i* 
 et FiLii ►{< et Spiritus *i* Sancti, descen- 
 dat super vos et raaneat semper. Amen. 
 
 *T And if on the same day the Order of Deacons be 
 given to some, and the Order of Priestliood to 
 others ; the Deacons shall be first presented, and 
 then the Priests ; and it shall suffice that tlie 
 Litany be once said for both. The Collects shall 
 both be used ; first, that for Deacons, then that 
 for Priests. The Epistle shall be Ephes. iv. 7-13, 
 as before in this Office. Immediately after which, 
 they that are to be made Deacons shall take the 
 
 Oath of Supremacy, be examined, and Ordained, 
 as is above prescribed. Then one of them having 
 read the Gospel (which shall be either out of iS'. 
 Matt. ix. 36-38, as before in this Office ; or else S. 
 Luke xii. 35-38, as before in the Form for the 
 Ordering of Deacons,) they that are to be made 
 Priests shall likewise take the Oath of Supremacy, 
 be examined, and Ordained, as is in this Office 
 before appointed. 
 
 And if on the same day] Lacy's Pontifical [p. 84] has the 
 following rubric : " Alitjui pra-lati faciunt siniul vocare eos 
 qui ordinandi sunt Diaconi et Sacerdotes, quibus sigillatim 
 vocatis et introductis, Episcopns cum ministris prostemat se 
 
 ante altare dum Letania a elioro cantatur. Aliqui vero dicunt 
 Letaniam solum in ordinatione Presbyterorum. Finita Letania 
 redeant Sacerdotes electi ad loca sua, renianentibus Levitis 
 ad consecranduni. "'
 
 THE FOKM OF ORDAINING OR CONSECRATING 
 
 AECH-BISHOP, OR BISHOP; 
 
 W'HICH IS ALWAYS TO BE PERFORMED UPON SOME SUNDAY OR HOLY -DAY.' 
 
 IT When all things nre duly prepared in the Church, and 
 set in Order, after Morning Prayer is ended, the 
 
 Arch-Bishop (or some other Bishopappointed) shall 
 sSpSm,'"qis'^S; I begin theCommunionService; inwhichthisshall be 
 
 ai^enda die Dominica, et non in alia festivitate, antequam inissa celebretur. ^Sr. 
 
 Tlie form of Ordaining, etc.'\ The distinction of the Order 
 of Bishops from that of Priests was definitely asserted for the 
 first time in 1661, by the addition of the words in the Preface 
 to the Ordinal, "Episcopal Consecration, or Ordination," and 
 ' ' every man which is to be ordained or consecrated a Bishop ; " 
 and in the heading, "form of ordaining or consecrating a 
 Bishop," although previously implied in the Preface, which 
 speaks of "these Orders of Ministers in Christ's Church, 
 Bishops, Priests, and Deacons." It was not until the close 
 of the sixteenth century that the distinction between the 
 Orders of Bishops and Priests was asserted. On February 
 9, 15S9, Dr. Bancroft, in a sermon, maintained the superi- 
 ority of Bishops jure divino ; the doctrine was completely 
 acknowledged during the primacy of Laud, and enforced by 
 Bishop Hall in a well-known treatise on the subject. Many 
 writers have held that although the Episcopate is dis- 
 tinguished from the Presbyterate jHce diriiio, yet they together 
 form but one order, because both hold the administration of 
 the Word of God and Sacraments, and have the common 
 trust of the power of the keys, and the Ejiiscopate includes 
 within it the Priesthood of the second degree, being its ex- 
 tension, consummation, and completion, i.e. being the highest 
 Priesthood. Epiphanius condemned Aerius for asserting the 
 identity of the orders. [Hrer. Ixxv. Com]). St. August, de 
 Har. c. liii.] St. Jerome says, "In Episcopo et Presbyter 
 continetur." [Ep. cii. nd Eraii;/. tom. iv. c. 803.] St. 
 Ambrose, or ratlier Hilary the Deacon, observes, "In Epi- 
 scopo omncs ordines sunt ; quia primus sacerdos est, hoc est, 
 princeps est sacerdotum. " [In Kphes. c. iv. 11, tom. ii. col. 
 241, D. App.] " Episcopi et Presbyteri una ordinatio est. 
 Uterque enim sacerclos est." [In 1 Ep. nd Timoth. c. iii. 10, 
 col. SO."!, ed. Par. 1690.] Anicetus, in the same sense, called 
 the Priesthood "bipartitus ordo " [Ep. iii. § 1 ; Labbe, tom. 
 i.e. 529, c] ; and so do i^^lfric's Canons, a.d. 10,")2, § xvii. ; 
 Spelman's Counc. p. 576 ; Theodulf's Capitulars, a.d. 791, c. 
 i. ; Labbe, tom. ix. c. 185, A. ; and our own Rifformers, tlie 
 Bishop of St. David's, with Doctors Thirleby, Redman, and 
 Coxe, held, that, in the beginning. Bishops and Priests were 
 identical [Burnet's Hist, of Kiform. B. iii. v. ii. p. 211], 
 there being, as the Bishops held, no mention in the New Tes- 
 tament, but of two degrees or distinctions in orders, but only 
 of Deacons or Ministers, and of Priests or Bishops, [/hid. Add. 
 p. 300.] Thorndike admits that the name of Priest [Sacerdos] 
 is common to both estates, as in regard of the offices of Divine 
 Service, w'hich are performed by both, so in regard of the 
 government of the Church, common to both. [I'rim. Gor. of 
 Churches, ch. vii. vol. i. P. i. p. 33. Coinp. Br. Tavi.ok's 
 Episc. Asserted, § 28.] Bellarmine says, "Septimus onlo Sa- 
 cerdotum est : at Ecclesia Catholica distinctiouem agnoscit, 
 ac docet jure divino Episcopatum Presbytcrio majorem esse, 
 tum ordinis potestate, turn ctiam jurisdictione. Sic enim 
 loquitur Cone. Trident. [Sess. xxiii. c. iv. can. vi. vii.] Ean- 
 dcm sententiam docent et defendunt Theologi doctorcs apud 
 Magistrum in libro iv. Sent. dist. xxiv., et S. Thom. in ii. 
 2, qu. clxxxiv. art. vi. de clericis." [Caj). xiv. col. 265, A. 
 C. Colon. 1620.] As Dodwell observes, " Philo sometimes 
 reckons the High Priest in the same order with the common 
 
 Priests, sometimes he makes him a distinct order by himself." 
 [One Priest, etc., ch. xii. s. vi. p. 348, Lond, 1683.] Fulke 
 timidly says, "The Orders of Bishops, Elders, and, as they 
 be commonly called, Priests and Ministers, is all one in autho- 
 rity of ministering the Word and Sacraments. The degree 
 of Bishops, as they are to be taken for a superior order unto 
 Elders or Priests, is for government and discipline specially 
 committed unto them, not in authority of handling the Word 
 and Sacraments." [Defence, etc., ch. xv. § i. p. 461, ed. 
 Camb. 1843.] The Anglo-Saxon Church distinctly held that 
 there were three orders. [Soame.s, Hist. p. 271, ed. Lond. 1844. 
 Bp. Lloyd, Anc. Gor. of Brit. Chtirch, ch. iii. § 8. Comp. 
 Becon, Cateeh. P. vi. p. 319, ed. Camb. 1844.] So Bishop 
 Jewel says, that the doctrine of the English Church is that 
 there are three orders. [Apol. Errles. Any. pp. 10, 11, ed. 
 Camb. 1847, comp. pp. 271-274. Def of Apol. P. ii. p. 271, 
 vol. iii. Camb. 1848.] Isidore calls the Episcopate an order 
 [Etijrnol. 1. vii. c. xii. p. 62, H. col. 1617- Comp. Hallieu, de 
 Sncr. Ord. P. ii. cap. i. § 1, 14, tom. ii. p. 14], and Estius 
 agrees that jt is so truly and properlj'. [L. iv. dist. xxiv. § 28, 
 col. 37, B.] The distinction between the Episcopate and 
 Priesthood lies in the special function of the former, the power 
 of giving Ordination and administering of Confirmation : the 
 Priest's authority to minister is derived from the Bishop who 
 ordains him thereunto. [Bp. CcsiN, <SVj-»«. vi. vol. i. p. 100. 
 HooKEK, Eccles. Pol. o. vii. c. 6, § 3. Bp. Tayi.oh, Episc. 
 Asserted, § 31, 3. 5. § 37, § 28. Pkideaux, Val. of Orders, p. 
 46, ed. Lond. 1716.] Besides, the Bishop receives aa Ordina- 
 tion by laying on of han<ls of Bishops, in order to receive his 
 Consecration to the Episcopate, having already received 
 Ordination to the Priesthood by the laying on of hands of a 
 Bishop and Priests. [Bp. Pearson, Det. i. vol. i. p. 277.] 
 
 Sunday or Holy-dai/] Inferior orders were conferred at 
 stated times ; but Consecration of Bishops could be held on 
 all Sundays. [III. Carthag. c. xxxix., a.d. 397.] Leo the 
 Great wrote to Hilary of Aries, saying, " Nee sibi constare 
 status sui noverit fundamentum, qui non die Sabbati vespere, 
 quod lucescit in prima Sabbati, vcl ipso Dominico die fuerit 
 ordinatus;" adding, that tliis was the ancient rule, "major- 
 urn disciplina." Hugo de St. Victor [T/irol. de Sacr. Erud. 
 1. ii. P. ii. c. XX.] says, "The Sacred Canons permit Consecra- 
 tions of Bishops on Sundays oidy." [Comp. Surius, A.D. 
 1035, tom. vii. c. xv. Mail iv. ] Akuinus Flaccus, of the 
 ninth century, declares that Bishops being vicars of the 
 Apostles, as of Christ, are consecrated on Sund.ays, because 
 on that day the Lord, by the gift of the Holy (Jhost, vouch- 
 safed to illuminate the hearts of the Apostli:s. [Dr Die. Of. 
 Sahh., in xii. lection.] As Bishops are successors of Apostles, 
 the proper day was extended to festivals of Apostles, and 
 then to holydays in general. Thus Pelagius II. was conse- 
 crated on St. Andrew's Day [in Vila ah Ana.stasio], and Udalrio, 
 Bishop of Aosta, on the Holy Innocents' Day. [Sur\us, 
 Julii iv.] 
 
 in the Church] The usual custom was for a Bishop to be 
 consecrated in his own catliedral, as St. Cyprian says [Ep. 
 Ixviii.], " Diligentcr do traditioue Diviua et Apostolica 
 observatione servandum est et tenendum, quod apud noa
 
 694 
 
 Cijc Consecration of 15i0f)ops. 
 
 The Collect. 
 ALMIGHTY God, Who by Thy Son Jesus 
 -lA_ Christ didst give to Tliy holy Apostles 
 many excellent gifts, and didst charge them to 
 feed Thy flock ; Give grace, we beseech Thee, to 
 all Bishops, the Pastors of Thy Chm-ch, that they 
 may diligently preach Thy Word, and duly ad- 
 minister the godly Discipline thereof ; and grant 
 to the people, that they may obediently follow 
 the same ; that all may receive the crown of ever- 
 lasting glory ; through Jesus Christ our Lord. 
 Amen. 
 
 IT And another Bishop shall read the Kpistle. 
 1 Tim. iii. 1-7. 
 
 THIS is a true saying, If a man desire the 
 Oflice of a Bishop, he desireth a good 
 work. A Bishop then must be blameless, the 
 husband of one wife, vigilant, sober, of good 
 behaviour, given to hospitality, ai)t to teach ; not 
 given to wine, no striker, not greedy of filthy 
 lucre ; but patient, not a brawler, not covetous ; 
 one that ruleth well his own house, having his 
 children in subjection with all gravity ; (for if a 
 man know not how to rule his own house, how 
 shall he take care of the Church of God 1) Not 
 a novice, lest being lifted up with pride he fall 
 into the condemnation of the devil. I^Ioreover 
 he must have a good report of them which are 
 without ; lest ho fall into reproach and the snare 
 of the devil. 
 
 *^ Or this, for the Epibtle. 
 Acts XX. 17-35. 
 
 FROM i\Iiletu3 [Paul] sent to Ephesus, and 
 called the elders of the Church. And 
 
 when they were come to him, he said unto them. 
 Ye know, from the first day that I came into 
 Asia, after what manner I have been with you at 
 all seasons, serving the Lord with all humility of 
 mind, and with many tears, and temptations 
 which befell me by the lying in wait of the Jews : 
 and how I kept back nothing that was profitable 
 unto you, but have shewed you, and have taught 
 you publickly, and from house to house, testify-, 
 ing both to the Jews, and also to the Greeks, 
 repentance toward God, and faith toward our 
 Lord Jesus Christ. And now behold, I go 
 bound in the spirit unto Jerusalem, not knowing 
 the things that shall befall me there : save that 
 the Holy Ghost witnesseth in every city, saying 
 that bonds and afflictions abide me. But none 
 of these things move me, neither count I my life 
 dear unto myself, so that I might finish my 
 course with joy, and the ministry, which I have 
 received of the Lord Jesus, to testify the gospel 
 of the grace of God. And now behold, I know 
 that ye all, among whom I have gone preaching 
 the kingdom of God, shall see my face no more. 
 Wherefore I take you to record this day, that I 
 am pure from the blood of aU men. For I have 
 not shunned to declare unto you all the counsel 
 of God. Take heed therefore unto yourselves, 
 and to all the flock, over the which the Holy 
 Ghost hath made you Overseers, to feed the 
 Church of God, which He hath purchased with 
 His own blood. For I know this, that after my 
 departing .shall grievous wolves enter in among 
 you, not sparing the flock. Also of your own 
 selves shall men arise, sjjeaking perverse things, 
 to draw away disciples after them. Therefore 
 
 quoque et fere per provincias universas tenetur, ut ad ordi- 
 nationes rite celebraudas, ad earn plebem, cui Propositus 
 [al. Episcopus] ordinatur, Episeopi ejusdem provinci.-e proximi 
 (piique conveniant, et Episcopus deligatur plebe pra"sente." 
 .Julius I., in his Epistola ad Orkntales, preserved in tlie 
 second Apology of St. Athanasius, objects that George was 
 not duly, according to the Canons, appointed and made 
 Bisliop at Alexandria, by the Bishops of the province. " Non 
 f>portuit creationem novi Episeopi illegaliteret proterCanonem 
 Kcclesiasticum fieri, sed in ip.sa Ecclcsia." So St. Augustine 
 requested the Primate of Numidia to come and consecrate 
 the new Bisliop of Fussala. [Ep. cclxi.] By the 4th Counc. 
 of Toledo, c. xviii., "Episcopus ibi consecrandus est ubi 
 Metropolitanus eligeret ; Bletropolitanus tamen non nisi in 
 civitate Metropoli ; " and Thomassin [DIscipl. P. ii. 1. ii.] 
 gives numerous infractions of the rule of consecrating in a 
 Bishop's own church. 
 
 after Morning Prayer is ended] The ancient time was tlie 
 third hour, in memory of the descent of tlie Holy Ghost at 
 Pentecost, and was appointed by Pope Anacletus. [(Jratiau, 
 dist. Ixxv. Honorius, 1. i. c. clxxxix. Glossa, Juris Canon. 
 Ordin. dist. Ixxv. ] The part of the Service where the Office 
 of Consecration began varied, but, as Martene shews, invari- 
 ably preceded the Gospel ; thus the Pontificals of Noyon, 
 Autun, and Rouen prescrilje it at the Secret Prayer, but those 
 of Besanfon, after the Use of Tours and Elieims (a ilS. 600 
 years old), at the Preface. In the Greek Cliurch the Conse- 
 cration took place before the Epistle. [Go.iR, Jiif. Gnn: 
 p. 302.] In some instances in the Western Cliurch, it 
 immediately joined with the Canon in the Liturgy. [Martene, 
 
 the Arch-Bisliop] A Bishop ought to be consecrated by his 
 Metropolitan, or by the licence of the latter. That Metro- 
 politans existed in the early centuries of the Church is shewn 
 by the Apostolical Canons, c. xxvi., P. Clement I. Ep. i., 
 P. Stephen, Epist. iii. , and P. Anacletus, Ep. i. , who says, 
 "Reliqui coniprovinciales Episeopi, si necesse fuerit, cffiteiis 
 consentientibiis, a tribus, jussu Archiejiiscopi, cousecrari 
 possunt Episeopis ; sed melius est, si ipse cum omnibus eum 
 
 elegerit, et cuncti pariter sacraverint pontificem." The 
 Metropolitan was at first designated Trpiiros eTnaichnoiv, or, 
 TrpixpiTos Tuiv \oiTrCif. [Const. Apost. 1. viii. c. iv.] The 
 metropolitan cities are defined by Tertullian [de Prase, c. 
 XX.] to be, "Ecclcsias apud unamquamque civitatem, a 
 quibus traduceni fidei et semina doetrin;i? ; ca^tera; exinde 
 Ecclesije mutuata; sunt, et quotidie niutuantur ut Ecclesia: 
 fiant. " Hallier [P. iii. s. v. e. iv. ] traces through successive 
 centuries the indefeasible right of the Metropolitan to conse- 
 crate his suffragrans. The Bishops of the same province were 
 to assist at Consecrations, as Anacletus says [Epist. ii. dist. 
 Ixi. c. Onlin.], "Ordinationes Episcoporum auctoritate 
 apostolica ab omnibus qui in eadera proviucia Episeopi sunt 
 celebrandoe. " [Comp. St. Cypr. Ep. Ixviii. EnsEB. 1. vi. 
 c. X. Rabanus Maurps, de Inst. Clcrc. 1. i. c. iv. Isidore, 
 de Eccles. Off. 1. ii. c. vi. I. Counc. Nica^a, c. iv. Laodicea, 
 c. 365, c. xii. Antioch, 341, c. xix. Sardica, 347, c. v. IV. 
 Carthage, 397, c. xxxix. Riez, 439, c. i. Chalcedon, 451, 
 c. XXV. Orange, 441, c. xxi. Orleans, 538, e. iii. II. Couno. 
 Auvergne, 533. II. Counc. Tours. III. Paris, 557, c. iii. 
 Constantinople, 691. Rome under Sylvester. Aix, c. ix. 
 Vienne, and Anjou, etc.] 
 
 or some other Bisliop] The rubric immediately following the 
 Gospel is more explicit : it says, " some other Bishop appointed 
 by lawful commission." In the absence of the Arcli bishop, 
 the Bishop senior, according to consecration or in point of 
 rank [Hallier, u. s. § viii.], was consecrator. A Metropolitan 
 was consecrated by [1] Bisliops of his province, or [2] the 
 nearest Metropolitan, or [3] by the Patriarch or Primate. 
 [Ibid. art. ii. § i. II. Counc. Orleans, c. vii. III. Orleans, 
 c. iii.] In case of two Bishops only acting at a Consecration, 
 they and the Bishop elect were deposed. [IWorinus, P. iii. 
 Exerc. iv. § ii. v.] 
 
 T/ie Collect] This Collect is identical with that for St. Peter's 
 Day, omitting the Apostle's name, and with some slight \erbal 
 difierences, and the insertion of the clause, "and duly ad- 
 minister the godly discipline thereof." 
 
 A7id another Bishop] Three Bishops are thus required, the 
 Consecrator, the Epistoler, and Gospeller. In a Greek ritual
 
 €\)t Consecration of TBisfjops. 
 
 695 
 
 watch, and remember, that by the space of three 
 years I ceased not to warn every one night and 
 day with tears. And now, brethren, I commend 
 you to God, and to the word of His grace, which 
 is able to build you up, and to give you an in- 
 heritance among all them which are sanctified. 
 I have coveted no man's silver, or gold, or ap- 
 parel. Yea, ye yourselves know, that these hands 
 have ministered unto my necessities, and to them 
 that were with me. I have shewed you all 
 things, how that so labouring ye ought to support 
 the weak, and- to remember the words of the 
 Lord Jesu.s, how He said, It is more blessed to 
 give than to receive. 
 
 IT Then another Bishop shall read the Gospel. 
 S. John xxi. 15-17. 
 
 JESUS saith to Simon Peter, Simon, son of 
 Jonas, lovest thou Me more than these 1 
 He saith unto Him, Yea, Lord ; Thou knowest 
 that I love Thee. He saith unto him. Feed My 
 lambs. He saith to him again the second time, 
 Simon, son of Jonas, lovest thou Me 1 He saith 
 unto Him, Yea, Lord; Thou knowest that I love 
 Thee. He saith unto him. Feed My sheep. He 
 saith unto him the third time, Simon, son of Jonas, 
 lovest thou Me 1 Peter was grieved because He 
 said unto him the third time, Lovest thou Me ? 
 And he said unto Him, Lord, Thou knowest all 
 
 things ; Thou knowest that I love Thee. Jesus 
 saith unto him, Feed My sheep. 
 
 II Or else this. 
 S. John XX. 19-23, 
 T~^HE same day at evening, being the first day 
 -L of the week, when the doors were shut 
 where the disciples were assembled for fear of the 
 Jews, came Je.sus and stood in the midst, and 
 saith unto them; Peace be unto you. And when 
 He had so said, He shewed unto them His hands 
 and His side. Then were the disciples glad, 
 when they saw the Lord. Then said Jesus to 
 them again, Peace be unto you : as My Father 
 hath sent Me, even so send I you. And when 
 He had said this. He breathed on them, and saith 
 unto them, Pieceive ye the Holy Ghost : whose 
 soever sins ye remit, they are remitted unto them ; 
 and whose soever sins ye retain, they are retained. 
 
 •S Or this, 
 S. Matt, xxviii. 18-20. 
 
 JESLTS came and spake unto them, saying. All 
 power is given unto Me in heaven and in 
 earth. Go ye therefore, and teach all nations, 
 baptizing them in the Name of the Father, and 
 of the Son, and of the Holy Ghost : teaching 
 them to observe all things whatsoever I have 
 commanded you : and lo, I am with you alway, 
 even unto the end of the world. 
 
 IT After the Gospel, and the Nicene Creed, and the 
 Sermon are ended, tlie Elected Bishop (vested 
 with his Rotchet) shall be presented by two 
 Bishops unto the Arch-Bishop of that province (or 
 
 H "Ipse vero electua sacerdotalibus vestibus induatiir, 
 priBter casulam, et pro casula induatur capa, el 
 sic duo comprovinciales episcopi deducant euni 
 per manus coram metropolitano examinandiim, 
 
 of tlie fifteenth century three Bishops present the Bishop 
 elect. [Assemanni, xi. 160.] 
 
 The Epistle and OosjkI] The Epistle [1 Tim. iii. 1] ia given 
 by Morin [P. ii. 264], from a MS. more than 700 years old in 
 his time. It is given also in the Syr. Maronit. Ord. [//<«/. 
 P. ii. 356.] It occurs also in the Ordo Romanus and a 
 Pontifical of Compiegne, according to the Use of Soissons 
 [Catalani, § xiv. p. 191], and in the Sacramentary of Leofric. 
 [Bodl. Lib. fo. 278.] 
 
 It was used also in Germany. [Gerberti, p. 416,] The 
 Gospel was — 
 
 St. Matt. — "In illo tempore circuibat .... infirmi- 
 tatem. " 
 
 St. Mark. — "In illo tempore circuibat .... sana- 
 bantur. " 
 
 St. Luke. — "In illo tempore convocatis Jesu discipulis 
 .... curantes ubique. " 
 
 The following Epistles and Gospels are given in the Comes 
 Jlieronymi [I'amelius, ii. 60, 61]: — 
 
 "In ordinatione Episcoporum. Lectio Epistolre B. Pauli 
 Apost. ad Tiniothcum." 
 
 "Carissime, fidclis sermo. Si quia Episcopatum deaide- 
 rat. " 
 
 "Sequentia S. Evangelii secundum Johannem, Nisi granum 
 frnmenti." 
 
 " Sequentia S. Evangelii secundum Matthjcum, Vigilato 
 cigo quia nescitis." 
 
 "Item Lectio Epistola' B. Pauli Apost. ad Titum, Oportet 
 ICpiscopum sine cnmine esse." 
 
 "Sequentia S. Evangelii secundum Marciim, Circuibat 
 .Jesus in circuitu docens." 
 
 "Item Sequentia S. Evangelii secundum Mattha;um, Con- 
 vocatis Jesus duodecim." 
 
 "Item Sequentia S. Evangelii aecundum Lucani, Designavit 
 .Jesus duodecim." 
 
 "Item Sequentia S. Evangelii secundum Johannem, Ego 
 sum Pastor bonus." 
 
 The Gosjiel in an old Pontifical printed by Morin [p. 246] 
 
 is from St. Luke xxii. 24-30; but from St. Mark in the 
 Pontifical of Compiegne according to the Use of Soissons of 
 tlie sixth century, quoted by Catalani [i, p. 191], and in the 
 Ordo Romanu.s." In the Salisbury Pontifical the Epistle is 
 from Hebrews, " Fratres, omnis Pontifex .... Melchisedec;" 
 and the Gospel from St. John, "In iUo tempore di.xit Jesus 
 discipulis suis .... unus Pastor." 
 
 The Gospel from St. John xx. 19 occurs in the Syro- 
 Nestorian Use. [Morin, ii. 395.] 
 
 vested with his Jiotchet] By the Sarum Pontifical fh.a elect 
 was to wear his Priest's haljit, except having a cope instead 
 of a chasuble. A Pontifical of Rouen of the eleventh century 
 re<iuire3 an alljc, stole, and cope. By the I'rayer Book of 
 1549 he was "to have upon him a surplice and cope," the 
 presenting Bishops "being also in surplices and copes, and 
 having their pastoral staves in their hands." The rocliet 
 was prescribed for the use of IJisliops by the Council of 
 Arenda, 1473 [c. iii.]. The word rochet ia derived from the 
 Anglo-Saxon roc by Soinner and Spclman, but Meursius, 
 Gerard Voss [de Vil. Senii. 1. ii. c. xvi.], and Ferrarius, 
 derive it from the German rock. According to Ceccoperius, 
 the French form of tlie name waa adopted at Avignon wlien 
 the Popes resided there. Tlie rochet difl'ers from the albe in 
 reaching only to tlie knees, and from a surplice in liaviug 
 strait sleeves. In 1298 rochets are mentioned in an inventory 
 of St. Paul's. [Monast. iii. p. 331.] Cardinal Baronius, 
 Gavanti and Georgins, think the " linca " worn by St. Cyprian 
 was the rocliet. Until tlio thirteentli century it was known 
 as the linea, or camisia Komana, and eoricsponds to tlio 
 mantle. [Car. yi'onj. 1. i. c. i.] Chaucer uses tlio word 
 "rokette" [linmamU of the Hose, 1240], and Bishop Latimer, 
 in his sixth Sermon before Edward VI., mentions that he 
 travelled in his rochet. [Comp. St. Elphegc's dress. Ael 
 Samt. ii. 130.]'. 
 
 shall be jn-esented hij two Bishops'] " Episcopus qui ordinan- 
 
 1 " Item, two albcs well we™ translated, the one made ft suiTlicc for the 
 preiste, the other iiiatlo a rochet for the clarke." |Pi:,\t:i(rK h C7i. Fttrn. 150.
 
 696 
 
 Cfjc Consecration of T5i0f)op0. 
 
 to some other Bisliop appointeil by lawful Commis- 
 sion) tlie Arch-Bishop sitting in his chair near the 
 holy Table, and the Bishops that present him 
 saying, 
 
 MOST Reverend Father in God, we present 
 unto you this godly and well-learned man 
 to be Ordained and Consecrated Bishop. 
 
 •' Then shall the Archbishop demaml the Queen's 
 Mandate for the Consecration, and cavise it to be 
 read. And the Oath touching the acknowledge- 
 ment of the Queen's Supremacy, shall be minis- 
 tered to the persons Elected, as it is set down 
 before in the Form for the Ordering of Deacons. 
 And then shall also be ministered unto them the 
 Oath of due obedience to the Archbishop, as 
 followeth. 
 
 The Oath of due Obedience to the Archbishop. 
 
 IN the Name of God. Amen. I ISf. chosen 
 Bishop of the Church and See of N. do pro- 
 fess and promise all due reverence and obedience 
 to the Archbishop, and to the Metropolitical 
 Church of N. and to their successors : So help 
 me God, through Jesus Christ. 
 
 ir This Oath shall not be made at the Consecration 
 of an Archbishop. 
 
 IT Then the Archbislioji shall move the Congregation 
 present to pi'ay, saying thus to them 
 
 BRETHllEN, it is written in the Gospel of 
 S. Luke, That our Saviour Christ con- 
 tinued the whole night in prayer, before He did 
 
 ipso metropolitano sedente in loco examinationis, 
 dorso verso ad niajus altare 
 
 "XN Dei Nomine. Amen. Ego N. talis 
 -L ecclesise electus, et a te, reverende pater, 
 nomine N. Cantuariensis archiepiscope, totius 
 Angliffi primas, consecrandus antistes, tibi et 
 sanctEe Cantuariensi ecclesiie metropoliticse, tuis- 
 que successoribus in dicta ecclesia Cantuariensi 
 canonice substituendis, debitam et canonicam 
 obedientiam, reverentiam et subjectionem me per 
 omnia exhibiturum profiteor et promitto .... sic 
 me Deus adjuvet, et sancta Dei evangelia. Et 
 prjedicta omnia subscribendo propria manu con- 
 firmo. 
 
 ADESTO supplicationibus nostris, omnipotens 
 -^^ Deus, ut quod nostra; humilitatis geren- 
 dum est ministerio, Tuse virtutis impleatur effectu. 
 
 dua est duo Episcopi per mauum de Secretario .... dedu- 
 caut ante altare." [Morin, 250. 234. Comp. Marteue, ii. p. 
 340.] 
 
 It appears by old Pontificals of Salzburg, Besaufon, and 
 Bee, that the consecrator sat in a throne before the Altar, the 
 two assistant Bishops facing him, and the elect in front of all. 
 Simeon of Thessalouica [ile Saa: Orel. c. vii. ] represents the 
 assistant Bisliops seated on either side of the consecrator. 
 The Bishop, when presented, will be in the centre, with the 
 senior Bishop on his riglit hand : in the old Pontificals he is 
 rerjuired to bend the lieail, as a mark of subjection to the con- 
 secrator, and of humility in receiving tlie gift of God. In old 
 Pontificals of Besan^on [ann. BC.], JIayence [ Dr. ann.], 
 Lyons [ccc. ann.], and the Use of Tarento, the consecrator 
 inquired of the presenters whether they knew the elect to be 
 worthy; they answered, "Scimus et credimus ilium esse dig- 
 uum, quantum humana fragilitas nosse sinit ;" and all said, 
 "Deo gratias." But this custom was abandoned when the 
 Popes took elections and confirmations into their own hands. 
 [Catal. i. p. 178.] 
 
 Most Bevcraul Father in God] In many ancient Pontificals 
 the form ran, "Reverende Pater," but in the acts of the 
 Council of Chalcedon the title " Reverendissime " is used. 
 The ancient Bishops were called Fathers by their juniors [Jo. 
 FiLUSAC, de. Sac. Epise. Ordin. cap. x. § iv.]; and in tlie 1st 
 Council of Toledo Bishop Dutinius says, ' ' I am of the same 
 opinion as my lord and father, Bishop Symphosius. " St. Augus- 
 tine calls the elder Bishops fatliers, and the juniors brothers. 
 [Epist. ex. So PauHnus, Epist. xxiv.] St. Epiphanius [Har. 
 Ixxv.], says, " Episcoporum ordo ad gignendos patres Eccle- 
 siffi prscipue pertinet. Hujus enim est Patrum propagatio." 
 [.9ee also Bingham, Ant. B. ii. c. ii. § viii.] 
 
 the Queen's Mandate] Estius, 1. iv. dist. xxiv. § xxxi. xxxii., 
 proves that the lay people have a voice in the election of a 
 Bishop. However, in lapse of time, as Van Espen [Jus. 
 Eccles. P. i. tit. xiii. c. ii.] says in the twelfth century, 
 " Elections of Bishops passed to the Cathedral Chapters, 
 owing to the tumults and factions raised among the laity in 
 such circumstances." [Sec Jdennius, de Sacr. Ord. Diss. ix. 
 
 qu. i.] John XXI. in 13'22 [Rayuauld, torn. xv. in app.] first 
 reserved to himself the elections of Bishops in the provinces 
 of Aquileia, Milan, Genoa, Pisa, and Kaj^les, owing to the 
 riots which had taken place, but added that he only took 
 this step until, the storm being past (he alludes to the rival 
 Pope at Avignon), fuU security in elections could be secured 
 to churches. In 1448, by concordat between Pope Nicholas V. 
 and the Emperor Frederick III., elections were to ,be made 
 in cathedrals and abbey churches ; and by concordat between 
 Pope Leo X. and Francis I. at Bologna in 1516, it was agreed 
 tliat elections should no longer take place in metropolitan or 
 cathedral churches of the kingdom, Dauphiny, or the pro- 
 vinces of Die and Valence, but that on a vacancy the king 
 should nominate a Doctor or Licentiate in Divinity or Law, 
 of the age of twenty-seven years, within six months after 
 such a vacancy, and the Pope should issue his buU. In Spain, 
 by concordat between Charles V. and Pope Adrian VI., it was 
 agreed that the nomination of all Bi.-^hops and Abbots should 
 be vested in the Crown [ilariana, hi. c. v.]; and in Naples 
 Clement VII. gave to Charles V. the riglit of nomination to 
 twenty-four sees. [See also Thomassi.v, de Vet. et Nov. Eccles. 
 DUc. 1. ii. c. XXXV. Catal.\ni, de Cons. Elect, i. tit. xiii.] 
 In some instances the king sent a precept signed by his own 
 hand, or an indiculus without the privy seal, nominating a 
 Bishop ; and in Spain [XII. Toledo, c. vi.] the Archbishop of 
 Toledo acted as the king's delegate. [Hallier, P. vii. S. v. § vii.] 
 Thomassin [P. ii. 1. ii. c. 34, § 8] shews that in the sixth and 
 seventh centuries the kings of France issued mandates for 
 Consecration. 
 
 Oath of due Obedience] In the Greek Church the oath of 
 allegiance to the Emperor is required. [Kixij's Kites ofOreek 
 Church, pp. 295-299.] By the 11th Council of Toledo, A. I). 
 675, an oath of obedience to his superior was exacted from a 
 Bishop elect [Thomassin, P. ii. 1. ii. ch. 41] ; and in the 
 ninth century Gaulish Bishops made professions of obedience 
 to their Metropolitans. [Ibid. P. iii. I. ii. ch. 36.] An ancient 
 form was as follows : " Ego ille Sanctje N. Ecclesia; nunc or- 
 dinandus Episcopus subjectionem et reverentiam a Sanctis 
 Patribus constitutam secundum prtEcejita Canonuni, S. sedis
 
 Ct)C Consecration of Ti3isbops. 
 
 697 
 
 choose and send forth His twelve Apostles. It 
 is written also in the Acts of the Apostles, That 
 the Disciples who were at Antioch did fast and 
 pray, before they laid hands on Paul and Barna- 
 bas, and sent them forth. Let us therefore, fol- 
 lo\ving the example of our Saviour Cheist, and 
 His Apostles, first fall to prayer, before we admit 
 and send forth this person presented unto us, to 
 the work whereunto we trust the Holy Ghost 
 hath called him. 
 
 IT And then shall be said the Litany, as before in the 
 Form of Ordering Deacons ; Save only, that after 
 this place That it may please Thee to illuminate all 
 Bishops, etc., the proper Suffrage there following 
 shall be omitted, and this inserted instead of it ; 
 
 THAT it may please Thee to bless this our 
 brother Elected, and to send Thy grace 
 upon him, that he may duly execute the Office 
 whereunto he is called, to the edifying of Thy 
 Church, and to the honour, praise and glory of 
 Thy Name ; 
 
 Answer. 
 
 We beseech Thee to hear us, good Lord. 
 
 IT Then shall be said this Prayer following. 
 ALillGHTY God, giver of all good things, 
 -lA_ Who by Thy Holy Spirit hast appointed 
 divers Orders of Ministers in Thy Church ; merci- 
 fully behold this Thy servant now called to the 
 work and IMinistry of a Bishop ; and replenish 
 him so with the truth of Thy doctrine, and adorn 
 him with innocency of life, that, both by word 
 and deed, he may faithfully serve Thee in this 
 Office, to the glory of Thy Name, and the edifying 
 and well-governing of Thy Church ; through the 
 
 " Sar. 
 
 "Oremus, dilectissimi nobis, ut huie viro ad 
 utilitatem ecclesi;e provehendo, benignitas omni- 
 potentis Dei gratise Suae tribuat largitatem. Per 
 
 DOMINUM. 
 
 IT Et statim a duobus episcopis incipiatur : Kyiie 
 eleisou, Cum litania . . . . et dicatur litania sicut 
 in ordinibus, et cum ventum fuerit ad versum qui 
 pro domino episcopo cantatur, surgat consecrator, 
 et dicat conversus ad electum sic : 
 
 ~I TT hunc electum bene>J<dicere digneris. 
 ^ Resp. Te rogamus. 
 
 Ut hunc electum bene>J<dicere et sancti^ficare 
 digneris. 
 
 Besp. Te rogamus. 
 
 Ut hunc electum bene>J<dicere, sancti>J«ficare 
 et conse>J<crare digneris. 
 
 Resp. Te rogamus. 
 
 ... DoMiNE sancte. Pater omnipotens, iieterne 
 Deus : Honor omnium dignitatum, quas gloriie 
 TutB sacris famulantur ordinibus . . . . Et idcirco 
 huie famulo Tuo, quern ad summi sacerdotii 
 luinisteriuni elegisti, hanc, quresumus Domine, 
 gratiam largiaris, ut quicquid ilia velamina in 
 fulgore auri .... signabant, hoc in ejus mori- 
 bus actibusque clarescat. Comple, Dojiine, in 
 sacerdote Tuo ininisterii Tui summam .... 
 
 X. Kcclesia; rectoribusijue ejus in prwsentia doniiui Arclii- 
 episcopi perpetuo me exhibiturum promitto et super sanctum 
 altare propria manu firmo. " [Ex. Pont. Tiiron. ann. ucc. 
 ietat. superante, JIartene, II. 415.] In the Roman Pontifical 
 the oath of obedience to the Pope is here made by the elect. 
 [Catal. i. 178, 179.] 
 
 In the Sarum Pontifical the profession given above is pre- 
 ceded by the question, " \'is sancta? Cantuariensi Eccleaia' et 
 luihi, muisque successoribus subjectioneni, et obedientiam per 
 omnia exhiberc, secundum caiionicam auctoritatem, et decreta 
 sanctorum pontiticum? llesp. Yolo." The same question 
 occurs with slight variations in the Winton and Bangor Pon- 
 tificals. In that of Exeter is this remarkable addition, " Vis 
 beato Petro Apostolo, cui a Deo data est potestas ligandi 
 atque solveudi, ejusque vicariis, Roinanis pontilicibus, at<|ue 
 sancta; ecclesiic Caut." etc. All tlirec Pontiticals omit tlio 
 form in which the profession itself is to be made. 
 
 Brethren, it is written] In the Galilean Liturgy is an "Ex- 
 hortatio ad populum cum Episcopus ordinatur : " it ends, 
 "Nunc igitur, dilectissimi fratres, testimonii bcmi operis 
 electum, diguissiinum sacerdotio consonantes laudiljus clamate 
 et dicite dignus est." [Migiie, 1. xxii. p. ,Si").] The elect 
 was at this part of the service recommended in some ol<l 
 fonns to say in private or secretly the Penitential Psalms, 
 and Ps. cxv., "Credidi;" Ps. Ixxxiv., "Benedixisti ; " Ps. 
 Ixxxvi., " Fund.amenta ; " Ps. Ixxxv., "Inclina;" Ps. cxxxi., 
 "Memento;" Ps. Ixxxvii., "Domine;" Pa. Ixxxiii., "Quam 
 dilecta." 
 
 the Litaiij/] The Litany was enjoined by the Ordo 
 Romanus and a Pontifical of Lyons of tlic third century 
 [Catalani, i. 104] : "Tunc duo I'Ipisi-opi imipiaut l.itauiani, et 
 inter alia dicant, Ut fratrem nostrum electum pcmtificem in 
 vera religione conservare digneris." [Moki.nl'S, '^75. Assk- 
 MANi, e Cod. i)C. ann., Cod. Liturr/. viii. 1801 The Litany 
 always formed part of the Greek Ordinations. [(iOAK, Bit. Or. 
 p. .S03. AssEMANi, Cod. Liturri. x. p. 1.3. Martene II., 
 3G2, 372, 404. MoRiN, ,%1.] The Greek petitions were, 'tirip 
 rod Sot'Xou ToD GcoO tov Seifos, rov vwl irpox^ipti^ofUvov ^'^TriffKhnov 
 Hal tt)? (rwT7;p/os avTOv tov Ki'p/ou d£Tj6wpLfv. "Ottws 6 (pi\dv9ponro^ 
 
 t)tos duTTtXov Kal dnii}/x7]Tov ai'Tou Tr]f dpx^^P^'^'^'^V^ X'^P^^^T^^^ 
 TOV Kvpiov SeriOuifiev. [Goar, p. 303.] The Litany in the 
 Church of Constantinople occurs in a later part of tlie Office 
 [Goar, 303]; in the Syro-Nestorian ritual, after the Gospel 
 [Assemani, x. 13] ; in some Western uses before [Martene 11., 
 362, 372], in others after tlie Epistle. [Ibid. p. ^04.] 
 
 THE EXAMINATION. 
 
 An cx.amination was appointed by the 4th Council of Car- 
 thage, c. i., and by II. Nic*n, c. xi. See also Majstenb, de 
 Ant. Bit. 1. i. c. viii. Art. X. n. viii. The following form is 
 from an Italian Pontifical, and one of the eighth century : 
 "Sedoat dominus Papa in sua sede, facto ibi sileutio Hat ex- 
 aminatio talis. Antiijua S. Patrum institutio docet et pra;- 
 cipit, ut is qui ad ordiuem Episcopatus eligitnr, nuixime, ut 
 legimus in Canone Carthaginiensi, antea diligentissime exami- 
 netur cum onnii caritate de fide 8S. 'J'rinitatis, et intcrrogetur 
 do diversis causis vel moribus qu.-e huie rcgimini congruunt, et 
 nei-cssaria sunt retineri, secundum Apostoli dictum 'Manus 
 cito nemini imposueris,' et ut eti.am is qui ordinandus est 
 antea erudiatur, (|ualiter sub lioc regimine constitutum opor- 
 teat convcrsari in Ecclesia Dei .... eadem itaque auctoritate 
 et prteeejito interrogamus te, dilectissimo f rater." [Pont, of 
 Ban, Catalani, i. tit. xiii. App. pp. 228,.229. Mohin, p. 203, 
 ex. Cod. !>«'. ann. Martene, e Cod. Dcccc. ann. ii. p. ,380.] 
 In the Vatican MS. of Gregory's Sacramentary the rubric 
 runs, "Examinatioinordiuationo Episcopi ante Litaniam faci- 
 en<la." [Migne, Ixxviii. 223.] In the Sarum Pontifical the 
 Examin.ation is much longer than in the Pr.ayer Book, and 
 includes a series of i|uestions cm the ('rood and -Articles of the 
 Faith. In the Greek Church the Bisliop elect is .also examined 
 in the Creed aiul Articles of the Faith. [Assemani, P. iv. 
 233, etc.] 
 
 In the very ancient Ordo Romanus [Marili.on, J/im. 
 Ital. i. p. 87], the Bishop of Porno, sitting in his chair, calls 
 to him Bishops or Priests, and bids them sit with him. The 
 whole Clergy standing, he bids his cha])lain desire the people 
 of the city to enter. While he goes to bring them in, the
 
 698 
 
 Cf)C Consecration of 'Bisbops. 
 
 iiierits of our Saviour Jesus Christ, Wlio liveth 
 and reigneth with Tliec ;uicl the Holy Ghost, 
 world without end. Amen. 
 
 If Then the Archbishop, sitting iu his Chair, shall 
 say to him that is to be Consecrated, 
 
 BROTHER, forasmuch as the holy Scripture 
 and the auciunt Canons conmiand, that 
 we should not be hasty in laying on hands, and 
 admitting any person to government in the 
 Church of Christ, which He hath purchased 
 with no less price than the efi'usion of His own 
 Vilood ; before I admit you to this Administration, 
 I will examine you in certain Articles, to the end 
 that the Congregation present may have a trial, 
 and bear witness, how you be minded to behave 
 yourself in the Church of God. 
 
 ARE you persuaded that yt)u be truly called to 
 ^» this Ministration, according to the will of 
 our Lord Jesus Christ, and the Order of this 
 Realm 1 
 
 Answer. 
 
 I am so persuaded. 
 
 Tlie Ai-chbishop. 
 ARE you persuaded that the holy Scriptures 
 -'-^ contain sufficiently all doctrine required 
 of necessity to eternal salvation through faith in 
 Jesus Cueist 1 And are you determined out of 
 the same holy Scriptures to instruct the people 
 committed to your charge ; and to teach or 
 maintain nothing as required of necessity to 
 eternal salvation, but that which you shall be 
 persuaded may be concluded and proved by the 
 same ? 
 
 Answer. 
 
 I am .so persuaded, and determined, by God's 
 grace. 
 
 The Archbishop. 
 
 TTTILL you then faithfully exercise your self 
 VV in the same holy Scriptures, and call 
 upon God by prayer, for the true understanding 
 of the same ; so as ye may be able by them to 
 teach and exhort with wholesome doctrine, and 
 to withstand and convince the gainsayers t 
 
 Answer. 
 I will so do, by the help of God. 
 The Archbishop. 
 E you ready, with all faithful diligence, to 
 banish and drive away all erroneous and 
 
 B 
 
 " . . . . ijiso nietropoUtano sedeute in loco examina- 
 tionis .... Tunc dicat nietropolitanus : 
 
 ANTIQUA sanctorum patrum institutio docet 
 ■^L\^ et prieci^jit, ut is qui ad ordinera episco- 
 patus eligitur, antea diligentissime examinetur 
 cum omni caritate, do fide sanctaj Trinitatis, et 
 interrogetur de diversis causis vel moribus, quse 
 huic regimini congruunt, et necessaria sunt 
 retineri, secundum apostoli dictum, manus cito 
 nemini imposueris ; et ut ctiam is qui ordinandus 
 est antea erudiatur, qualiter sub hoc regimine 
 constitutum oporteat conversari in ecclesia Dei, 
 et ut irreprehensibiles sint etiam, qui ei manus 
 ordinationis imponunt. 
 
 EADEM itaque auctoritate, et prsecepto, inter- 
 rogamus te, dilectissime frater, caritate 
 sincera, si omnem prudeutiam tuam, quantum 
 tua capax est natura, diviiise Scripturae sensibus 
 accommodare volueris ? 
 
 Eesp. Ita volo, ex toto corde, in omnibus 
 obedire et consentire. 
 
 Interrogatio. Vis ea qua? ex divinis Scripturis 
 intelligis, plebein cui ordinandus es, et verbis 
 docere et exemplis ? 
 
 Resi^. Volo. 
 
 Bishop chooses one of the Priests to answer his questions. 
 \Vlien they are brought in they are inquired of by tlie Bishop, 
 "Quid est, fi-atres, quod vos fatigastis?" They answer, 
 "Ut nobis concedas patronum. Habetis vestrum ? 5. Habe- 
 mus. Quo honore fuugitur? IJ. Diaconus," Presbyter, or 
 what he is. "Quantos annos habetin Diaconatu aut Presby- 
 
 teratu? IJ. . De ipsa Ecclesia est an de alia ? Deipsa," 
 
 (but if ot any other Church) " Diniissoriam habet de Episco- 
 posno? IJ. Ilabet." They produce the letter. "Conjugem 
 habuit? Disposuit de domo sua ? IJ. Disposuit. Quid vobis 
 complacuit de eo ? 5. Et castitas, hospitalitas, benignitas, 
 et omnia bona qua? de eo sunt prolata. Yidete, fratres, ne 
 aliquam promissionem fecisset vobis. Scitis quod simoniacuui 
 et contra Canoues est. IJ. Absit a nobis. Vos videritis. 
 Habetis decretum? IJ. Habemus." It is then read by the 
 chaplain, and when it has been read the elect is brought in. 
 The Bishop says, " Jlay God protect us ; " and then s.ays to 
 
 tlie elect, " What seekest thou, brother?" to which he re- 
 plies, "That of which I am not worthy ; my fellow-servants 
 led me on." "What honour have you fulfilled? ]J. Deacon 
 or Priest," etc. " How long have you been in the Diaconate?" 
 etc. He states the time. He is then asked, "Had you a 
 wife, "and "Have you disposed of your household?" whether 
 he has made a simoniacal covenant, " What books are read in 
 your church ? " "Do you know tli" Ciiufins ?" to the last the 
 elect rejjlies, "Te.ach us, sir?" to which the answeris, "Ordain 
 at the proper seasons, January, April, September, December." 
 The petition from tlie people is then read, and the Consecra- 
 tion deferred to the morrow, 8unday. On that day the 
 Bishop, with Bishops, and Priests, and Clerks enter the 
 church, and, after the Introit, follow a prayer and the Epistle 
 from 1 Timothy, " Fidelis sermo." While the gradual is 
 sung, the elect is vested by the Archdeacons, sub-Deacons, 
 and Acolytes with dalmatic, chasuble, and stall', and brought
 
 Cf)C Consecration of T5isf)ops. 
 
 699 
 
 strange Doctrine contrary to God's Word ; and 
 both privately and openly to call upon and 
 encourage others to the same ? 
 
 Answer. 
 I am ready, the Loed being my helper. 
 
 The Archbishop. 
 
 WILL you deny all ungodliness and worldly 
 lasts, and live soberly, righteously, and 
 godly, in this present world ; that you may shew 
 your self in all things an example of good works 
 unto others, that the adversary may be ashamed, 
 having nothing to say against you ? 
 
 Answer. 
 
 I will so do, the Loed being my helper. 
 
 The Archbishop. 
 
 WILL you maintain and set forward, as 
 much as shall lie in you, quietness, love, 
 and peace among aU men ; and such as be un- 
 quiet, disobedient, and criminous, within your 
 Diocese, correct and punish, according to such 
 authority as you have by God's word, and as to 
 you shall be committed by the Ordinance of this 
 Realm 1 
 
 Answer. 
 
 I will so do, by the help of God. 
 
 The Archbishop. 
 \ X TILL you be faithful in Ordaining, sending, 
 V V or laying hands ujjon others ? 
 
 Answer. 
 I will so be, by the help of God. 
 
 The Archbishop. 
 
 "TTTILL you shew yourself gentle, and be 
 
 VV merciful for Christ's sake to poor and 
 
 needy people, and to all strangers destitute of help? 
 
 Answer. 
 I will SO shew myself, by God'.s help. 
 
 If Then the Archbishop standing np .sli.all say, 
 ALMIGHTY God, our heavenly Fatuei;, Who 
 -lA_ hath given you a good will to do all these 
 things, Grant also unto you strength and power 
 to perform the same ; that, He accomplishing in 
 you the good work which He hath begun, you 
 may be found perfect and irreprehensible at the 
 latter day ; through Jesus Cheist our Lord. 
 Amen. 
 
 " Interrocjatio. Vis mores tuos ab omni malo 
 temperare, et quantum poteris, Domino adjuvante, 
 ad oniue bonum conmiutare % 
 
 Eesp. Volo. 
 
 Inten-ogatio. Vis semper esse divinis negotiis 
 mancipatus, et a terrenis negotiis vel lucris turp- 
 ibus esse alienus, quantum te huniana fragilitas 
 concesserit po.sse? 
 
 Resj). Volo. 
 
 Iiiterrogatio. Vis humilitatem, et patientiam, 
 in temetipso custodire, et alios similiter docere ? 
 
 Resp. Volo. 
 
 Inierrogatio. Pauperibus et peregriuis, omni- 
 busque indigeutibus vis esse, propter Nomen 
 Domini, affabilis et misericors *? 
 
 Resp. Volo. 
 
 Tunc dicat ci pontifcx : 
 
 HMQ omnia et cajtera bona tribuat tibi 
 DoiiiNUS, et custodiat te, atque corro- 
 l)oret, in omni bonitate. 
 
 Respondeant onmes astanies : Amen. 
 Hiec tibi fides augeatur a Domino ad veram et 
 asternam beatitudiueni, dilectissime frater in 
 Cheisto. 
 
 Et reifp07ideant omnes : Anion. 
 
 in: the Bishop says, " The Clergy and people of .... have 
 cliosen . . . . tci be consecrated Bishop ; let ns Jiray that our 
 Lord God Jesns Christ may grant unto liini tlie Episco])al 
 chair, to rule the Church and all thu people." The Litany 
 follows, and the elect receives the benediction. After the 
 Alleluia follow the Gospel ami Mass, and the newly-con- 
 secrated Bishop communicates the jjcople. 
 
 In anotlicr Ordo of St. Gall [p. 91], at night, after the 
 Introit, tlie Bishop of Rome says (lloiia in Kxeelsis ; and 
 tliere is a prayer ; then one Priest and one Deacon, going 
 from the Altar, lead in the elect, having clothed him with 
 albe (linea) and girdle, "analogium," the little dalm.atic, 
 brachiale, stole, and great d.ilmatic, whilst the choir sing 
 " Immola Deo," the tract "Qui seminat," and the Gospel, 
 " Misit illos biuos ante faciem suani." He is then led up by 
 a Priest on the right, and Deacon on the left. Tliey thin 
 takeoff his chasuble, and the f'isliop reads the brief, "Our 
 
 citizens have chosen this man as their pastor, let us pray that 
 Almighty God will pour down on him the Spirit of His grace, 
 and that he may be worthy to govern in the Episcopal chair. " 
 The choir sing the Kyrie and Litany. The elect bows his 
 head before the altar, and the Bishop, laying his hand upon 
 him, says a prayer like a collect, and sings another as the Pre- 
 face (contestata) is chanted. The newly-ordained Bishop 
 kisses the Bishop's feet, and receives the kiss of peace. 
 
 Will you tlun fnillij'tilhi (xcrrisr, etc.] The study of holy 
 Scriptures is required by the Council of Tours, SI .'!, c. li. iii. iv. 
 
 11 (7^ yo^l shew yourself t/eiitle, etc.] This kindness to the 
 poor and strangers is enjoined bj' the Council of Tours, A.I>. 
 SLS, e. iv. v. vi. 
 
 Almiyhty Ood] Assemanni [P. iv. 241] gives the following 
 benediction as in use in the Greek Church : 'H x^P^^ ''<'<' "'ai'- 
 07/011 llvevixaTot drj /xcrd aoO ^urtyovira, aTijplt^oiva, Kal crweT/foi'ird 
 a€ TTciaas ras rifx4pai rijs fwijs ffov.
 
 700 
 
 Cf)C Consecration of TBisbops. 
 
 IF Then shall the Bishop elect put on the rest of the 
 Episcopal habit; and kjieeling down, [Veni, 
 Creator Spiritiis] shall be sung or said over him, 
 the Archbishop beginning, and the Bishops, ^^'ith 
 others that are present, answering by verses, as 
 foUoweth. 
 
 COME, Holy Ghost, our souls inspire. 
 And lighten ivith celestial Jire. 
 Thou the anointing Spimt art, 
 Wlio dost Thy seven-fold gifts impart. 
 
 Thy blessed Unction from above, 
 Is comfort, life, and fire of love. 
 Enable with perpetual light 
 The didness of our blinded sight. 
 
 Anoint and cheer our soiled face 
 With the abundance of Thy grace. 
 Keep far our foes, give peace at home : 
 Where Thoii, art guide, no ill can come. 
 
 Teach us to know the Father, Son, 
 And Thee, of both, to be but One. 
 That through the ages all along. 
 This may be our endless song ; 
 
 Praise to Thy eternal merit, 
 FATiiEn, Soy, and Holy Spirit. 
 
 U Or this : 
 /^OME, Holy Ghost, eternal God, 
 
 Kto. as before in the Form of Ordering Priests. 
 
 IT That ended, the Archbishop shall say, 
 Lord, hear our prayer. 
 
 Answer. 
 And let our cry come unto Thee. 
 
 Let us pray. 
 
 ALMIGHTY God, and most merciful Father, 
 
 i\ . Who of Thine infinite goodness hast given 
 Thine only and dearly beloved Son Jesus 
 
 b [For the original 
 of this hymn, see 
 Form forOrdination 
 of Priests.] 
 
 et dicat ordinator : Veni, Creator, ut supra in 
 ordinibus. 
 
 Then shall the Biihop elect] After the benediction (" Adesto 
 supplicationibus nostris," etc.), the Salisbury Pontifical has 
 this rubric: "Interim autem, dum ha;c fiunt, innuat domi- 
 nu3 metropolitanus Archidiacono, et ipse descendens cum 
 acolytis et sub-Diaconis vadat extra chorum, ubi expectat qui 
 ordinandus est, et accipiens vestimenta induat eum cum san- 
 daliis, alba, stola, manipulo, tunica, dalmatica, et casula, 
 sine mitra et absque baculo vel annulo." By the Samni Pon- 
 tifical two Bishops vested in copes lead the elect up to the 
 consecrator ; by the Bangor, two Bishops in chasubles. By 
 the Winchester Pontifical the Archdeacon leads the elect up 
 to the Altar where the Metropolitan is standing, and presents 
 him. The Winchester rubric with regard to the vesting of 
 the elect Bishop is simply .... " et accipiens vestimentum 
 induat eum," omitting the list of vestments given in the Salis- 
 bury Pontifical. [Maskell, Mon. Hit. iii. 25.3, 254.] By the 
 first Prayer Book of Edward YI., confirmed by Act 2 & 3 
 Edw. VI. c. i. [comp. Cranmer's Memorials, c. xxiv. 363, 364], 
 whensoever the Bishop shall celebrate the Holy Communion 
 in the Church, or execute any other public ministration, he 
 shall have upon him beside his rochet a surplice or albe, and 
 also a cope or vestment [i.e. cope or chasuble], and also his 
 pastoral stalf in his hand, or else borne or holden by his 
 chaplain. Bishop Goodrich, of Ely, 1554, Bishop Bell, of 
 Worcester, 155G, Bishop Pursglove, of Hull, 1579, and Arch- 
 bishop Harsnet, 1631, are represented on their brasses in 
 mitre, cope, and rochet, and holding the pastoral staff. The 
 mitres and pastor,al staves of Trelawny and Mews are pre- 
 served in Winchester Cathedral ; Laud's staff is in St. .Tohn's 
 College, Oxford, and there is one of Caroline date in the 
 vestry of York Minster. Mitres were worn at a coronation 
 in the last century ; pastoral staves are now carried before 
 
 several of our Bishops ; copes are worn at coi-onatious, and 
 royal marriages and christenings. The Primate wore his 
 cope in Convocation in 1562 and 1640, and Bishop Cosiu wore 
 a white satin cope without embroidery. The chimere is a 
 dress of black satin with lawn sleeves [Soames, iii. 560], the 
 latter properly belonging to the rochet. Hody says, that in 
 the reign of Henry VIII. and Edward VI. the Bishops wore 
 their Doctor of Divinity scarlet habit with their rochet, the 
 colour being changed for the present ugly and unauthorized 
 black satin chimere late in the time of Queen Elizabeth. 
 The following notices occur of the chimere, but the deriva- 
 tion of the name is unknown: "Chimeres and Rochets." 
 [Archbishop Parker's D'orXs, p. 475.] Chinure, a robe 
 made of velvet, grogram, or satin, used also in riding 
 [Archo'ol. XXX. 17], a gown cut down the middle, generally 
 used by persons of rank and opulence [Halliwell]. "A scar- 
 let episcopal gown. " [3 Ziir. Lett. 271.] " His upper garment 
 a long scarlet chimere, down to the feet, and under that a 
 white linen rochet." [Foxe, vi. 641.] 
 
 Veni, Creator Spiritus] In the Ordo prescr\'ed by Morin 
 [p. 265] here follows the Sermon. In the Bari Pontifical, 
 after the Vere Dignum, the Veni, Creator Spiritus is added 
 in a later hand. [Catalani, i. p. 230.] This hymn does 
 not occur in the Sacramentary of St. Gregory, the ancient 
 Ordo Romanus, or the early Pontificals ; but it appears 
 from the Use of Lyons, that in certain churches a !\Iass of 
 the Holy Ghost was sung, and in others that this hymn was 
 used. In the Euchologium of Allatius, after the profession of 
 faith by the elect, the consecrator said, "Gratia Spiritus 
 Sancti sit tecum." [§ xxi. tom. i. p. 201.] By the Pontifical 
 of Mayence, about the twelfth century, the Mass of the Holy 
 Ghost was ordered to be sung, and also by the Pontifical of
 
 Cf)c Consecration of '15i5!)op0. 
 
 701 
 
 Cheist, to be our Eedeemer, and the Author of ever- 
 lasting life ; Who, after that He had made perfect 
 our Redemption by His death, and was ascended 
 into heaven, poured down His gifts abundantly 
 upon men, making some Apostles, some Prophets, 
 some Evangelists, some Pastors and Doctors, to 
 the edifying and making perfect His Church ; 
 Grant, we beseech Thee, to this Thy servant such 
 grace, that he may evennore be ready to spread 
 abroad Thy Gospel, the glad tidings of reconcilia- 
 tion with Thee ; and use the authority given 
 him, not to destruction, but to salvation ; not to 
 hurt, but to help : so that as a wise and faithful 
 servant, giving to Thy family their portion in due 
 season, he m;iy at last be received into everlast- 
 ing joy ; through Jesus Christ our Lord, Who, 
 with Thee and the Holy Ghost, liveth and 
 reigneth, one God, world without end. Ajiieii. 
 
 "^ Then the Arcliliishop and Bishops present shall lay 
 their hands upon the head of the elected Bishop 
 kneeling before tliem upon liis knees, the Arch- 
 bishop saying, 
 
 RECEIVE the Holy Ghost, for the Office 
 and Work of a Bishop in the Church of 
 God, now committed unto thee by the Imposition 
 of our hands ; In the Name of the Father, and 
 of the Son, and of the Holy Ghost. Amen. 
 And remember that thou stir up the grace of 
 God which is given thee by this Imposition of 
 our hands : for God hath not given us the spirit 
 of fear, but of power, and love, and soberness. 
 
 H Then the Archbishop shall deliver liim the Bible, 
 saying, 
 
 /^ IVE heed unto reading, exhortation, and 
 ^^ doctrine. Think upon the things con- 
 
 ". . . . Sint speciosi, munere Tuo, pedes ejus ad 
 evangelizandum pacem, ad evangelizandum bona 
 Tua. Da ei, Domine, miuisterium reconcilia- 
 tionis, in verbis et in factis, in virtute signorum 
 et prodigiorum. Sit sermo ejus, et pr»dicatio, 
 non in persuasibUibus humanaj sapientiaj verbis, 
 sed in ostensione spiritus et virtutis. Da ei, 
 DoMiNE, claves regni coelorum, ut utatur, non 
 glorietur, potestate quam tribuis in sedificationem, 
 
 non in destructionem Sit fidelis servus et 
 
 prudens, quern constituas Tu, Domine, super 
 familiam Tuam ; ut det iUis cibum in tempore 
 
 opportuno Terminanch secrete : Per DoMi- 
 
 NUM nostrum Jesum Christum Filium Tuum, 
 Qui Tecum vivit et regnat, in unitate Spiritus 
 Sancti, Deus. Per omnia siecula Sieculorum. 
 Et resj)ondeant onines : Amen. 
 
 *\ Postea det eis codicem evangeliorum, dicens : 
 
 ACCIPE evangelium et vade, prredica populo 
 -^-J- tibi commisso. 
 
 Lyons, written in the fourteenth century. [Catalani, § xiv. p. 
 191.] Thomassin has printed this hymn in his collection of 
 very ancient hymns of tlie ancient Church. [Op. tom. ii. p. 
 375. See also Brer. Surish. Pars hiemali.^, fo. 97, MJS. Sarisb. 
 fo. 71.] The first Englisli version (added in l(i()2) has been 
 attributed to John Dryden. 
 
 Receive the Ilohj Oki)d\ None of tlie old Englisli Pontifi- 
 cals, except the Exeter, contain this " Form ; " and Martene 
 acknowledges, "Verba ilia .... toti antiquitati ignota 
 fuerunt ; adeo ut vix in uUo Pontilicali annos 400 attigente 
 reperiantur. Nam ex omnibus qua; percurrimus, tria tantuni 
 ilia habenf, Arelatense, Andegavense, et Gulielmi Durandi." 
 'I'he "Form" occurs in the Rom.an Pontifical. In the GrctU 
 Church the form is, 'II 6da. xti/"'. '( Toi'TOT-f to. aaOivfi Otpairiv- 
 oi'aa, Kal rd iWei-jrovTa ai'aTrXTjpouoa, Trpoxftp'i'crai rbi' duva, ruv 
 OeorpiXiaraTov llpec/ivTepof, ETricTKOTroi'. [(iOAH, Jt'il. ilr. p. 30"2.] 
 
 shall deliver him the Bible] St. Dionysius, in Kecks. Hivr. 
 c. v., explains the delivery of the Gospels to imply the 
 necessity of knowing, preaching, and meditating on them. 
 [.See also DuitANurs, 1. ii. c. xi. Sym. Tuess. c. vii. P. 
 Damian, Sei-m. i. de Dedic. Amal. Foht. 1. ii. c. xiv., and 
 Haberti in dbs. ml Pont. Oner. p. 79.] 
 
 The 4th Council of Carthage, c. ii.. directs, " Episcopus 
 cum ordiuatur, duo Episcopi ponant et tcneant Evangeliorum 
 codicem super caput et cerviccm ejus : et uno super eum 
 fundente benedictionem, reliqui omncs Episcopi, qui adsunt, 
 manibus suis caput ejus tangant." In the first Pr.aycr Book 
 of Edward VI., 1549, this old tradition w,-vs observed, for the 
 Arclibishop was recjuired to "lay the Bible upon his (the 
 elected Bishop's) neck." 
 
 The Roman Pontifical requires the open Gospels to be laid 
 without a word on the neck of the elect, and Catalani says, 
 
 that with this agree the Greek and Syrian rituals, a Pontifi- 
 cal of llayence, and Roger Wendover, s. a. 1093. 
 
 A M.S. of Aries quoted by Martene [de Ant. Ecrles. Pit. 1. 
 i. c. viii. Art. X. n. xv.] leaves it indifferent whether open 
 or closed, and so do L.atin rituals, except tlie Ordo Romanus 
 and that of C. Cajctan, which prescribe it to be closed; but 
 the Apost. Const. [1. viii. e. iv.], Symeon of Thessalonica 
 [c. vii.], and the Greek M.aronite and Jacobite rites iirescribe 
 it to be open. Two oI<l Pontificals require the Gospels to be 
 laid between the shouldcr.s and on the neck, the Greek 
 rituals and Symeon of Thessalonica say it was to be laid on 
 the back of the head and neck (t^ K(<pa\TJ Kal tu> rpaxri^v)' aiwl 
 the Nestorians, on the back. Three Deacims held the book 
 [Const. Apost. 1. viii. c. iv.]; but the Ordo Komanus 
 [iV. Counc. Carth. c. ii.], the S.acramentary of Gregory, and 
 other rituals, appoint Bishops for the act. From the words 
 of the Gospel which chanced to open, the superstitious of 
 the Middle Ages drew auguries, and this custom seems to 
 have led to tho direction that the book should be slnit. 
 Ainalarius Fortunatus [de Off. Eeetex. 1. ii. cxiv.] says of this 
 ceremony, " Neque vetus auctoritas ; " Alciiin [ile Dir. Ojlic] 
 agrees with Amalarius. This statement must be somewhat 
 corrected, as wo find the rite enjoined in the Pontifical of 
 Egbert, tlie Sacramentary of St. (iregory, and the 4th Coun- 
 cil of Carthage. Hallier makes this, with the Laying on of 
 hands, two forms, as he notes two matters of Consecration, 
 "Receive the Holy Ghost," and, " Take tho Gospel." [P. iii. 
 s. viii. e. ix. Art. 3.] Probably the custom of the delivery of 
 the Bible was derived from the old English custom of giving 
 the Gospel to tho Deacons, mentioned 900 years ago, as Mar- 
 tene shews. [Tom. ii. I". 314.] 
 
 Oire heed unto reading, etc.] The following passages may
 
 702 
 
 Cf)C Conscctation of IBlsfjops. 
 
 tained iu this Book. Be diligent in tliem, that 
 the increase coming thereby may be manifest 
 unto all men. Take heed unto thyself, and to 
 doctrine, and be diligent in doing them : for by 
 so doing thou shalt both save thyself and them 
 that hear thee. Be to the flock of Christ a 
 shepherd, not a wolf ; feed them, devour them 
 not. Hold up the \yeak, heal the sick, bind up 
 the broken, bring again the out-casts, seek the 
 lost. Be so merciful, that you be not too remiss ; 
 so minister discipline, that you forget not mercy : 
 that when the Chief Shepherd shall appear you 
 may receive the never-fading crown of glory ; 
 through Jesus Christ our Lord. Amen. 
 
 IT Then the Archbishop sliall proceed in the Com- 
 munion-Service ; with wliom tlie new Consecrate. 1 
 Bishop {with others) shall also communicate. 
 
 " Quum datur baculus dicat ordinator : 
 Accipe bacuhim pastoralis officii : et sis in 
 corrigendis vitiis pie SMviens, judicium sine ira 
 tenens, in fovendis virtutibus auditorum animos 
 demulcens, in tranquillitate severitatis censuram 
 non deserens. 
 
 IT Et dominus metropolitaniis, vel consecrator, peragat 
 missam. 
 
 IT And for the last Collect, immediately before the 
 ISenediction, shall be said these Prayers. 
 
 MOST merciful Father, we beseech Thee to 
 send down upon this Thy servant Thy 
 heavenly blessing ; and so endue him with Thy 
 Holy Spirit, that he, preaching Thy Word, may 
 not only be earnest to reprove, beseech, and 
 reljuke with all patience and doctrine ; but also 
 may be to such as believe a wholesome example, 
 in word, in conversation, in love, in faith, in 
 chastity, and in purity ; that, faithfully fulfilling 
 his course, at the latter day ho may receive the 
 crown of righteousness laid up by the Lord the 
 righteous Judge, Who liveth and reigiieth one 
 God with the Father and the Holy Ghost, 
 world viithout end. Avten. 
 
 PREVENT us, O Lord, in all our doings, 
 with Thy most gracious favour, and fur- 
 ther us with Thy continual help ; that in all our 
 works begun, continued, and ended in Thee, we 
 may glorify Thy holy Name, and finally by Thy 
 mercy obtain everlasting life ; through Jesus 
 Christ our Lord. Amen. 
 
 THE peace of God, which passeth all under- 
 standing, keep your hearts and minds iu 
 the knowledge and love of God, and of His Son 
 Jesus Christ our Lord. And the blessing of 
 God Almighty, the Father, the Son, and the 
 Holt Ghost be amongst you, and remain with 
 you always. Amen. 
 
 be cited as illustrating this charge : " Sint speciosi munere 
 Tuo pedes horum ad Evangelizaudam pacem, ad Evangelizan- 
 <lum bona Tua. Da eis, Domine, ministeriiun reconciliationis 
 .... Utantur nee glorientur potestate, quam tribuis, in a;di- 
 ficationem, non in destructionem. Sint servi fideles et 
 jirudentcs quos eonstitiias Tii, Domine, super familianiTuam, 
 lit dent illis eibum in tempore necessario." [Mokin, P. ii. 
 2IG. MS. Leofrici, fo. 2S0. Pojit. Egbekti Eboracens. 
 Martene, p. 341. Gelasii Sacram. Mueatori, Lit. Rom. 
 Vel. tom. i. pp. 6-25, fi26.] 
 
 " Ciim bacillus datur.— Accipe baculum sacri regiminis sig- 
 num, lit imbecillos consolides, titubantes confirmes, parvos 
 corrigas, rectos diriges in viam sahitis a?terna^. " [Morin, P. 
 ii. 2t)6, ex. Cod. aim. Dec. aitat. superaute.] In tlie Greek 
 ritual occurs, Xd/3e TaiiTTjf ttjv ^aKT-qpiav iV e(/>' fi (7Trjf)t^i>fX€vo% 
 Oeot/nXuii t6 TTol^vibv (TOP, iyrt ko.1 \byov fx^KKet^ aTrooovvai. vw^p 
 cu'toD t({J 6e(Ji iv Tjii-ipii. Kpicreui. [Assemani, P. iv. p. 
 
 -■"'•1 
 
 " Pascite gregem Dei, qui creditus est manibus vestris, et 
 
 visitate ilium sijiritualiter, non violenter sed sponte, non 
 
 ])roptor lucra turpia . . . . ut sitis bonum exemplar, ut 
 
 cum apparebit Princeps Pastorum. accipiatis ab eo coronam 
 
 qu» non marcescit." [MoRiN, Ord. Si/i: Maron. P. ii. p. 
 3.55. ] 
 
 Host merciful Father] This prayer is an adaptation of the 
 " Beuedictio super populiim," by the newly-ordaiued Bishop, 
 in the Salisbury Pontifical : — 
 
 "Deus, qui me indignum et peccatorem ad Pontificale 
 oflScium dignatus est promovere, sua vos illustret atque 
 sanctificet benedictione. Amen. 
 
 " Donet mihi per gratiam suam bene operandi facultatem : 
 ct vobis sui famulatus promptissimam obeditionem. Amen. 
 
 " Sicque vos doctrinis spiritualilnis et operibus bonis repleri 
 in pra^seiiti vita concedat : ut ad pascua vitte a^teniai cum 
 c.-eteris ovibus suis vos pariter introducat. Amen." 
 
 A somewliat similar prayer is to be found in Assemani's 
 collection [P. iii. pp. 5.5, 88, 89] at the delivery of the Epi- 
 scopal ornaments, and in the Prayer of Consecration [P. iv. 
 10.5], YloiTjiTotf ylviaOaL toO WXriOiiwu Xloip.evo^, bhtiybv TvtpXwyy 
 <pws Tu'if iv crKurei, TraiO€l'Ti]v d^pb'.'Uf, fpwaTrjpa ev Kbapif:, 'iva, 
 Karapriffas ras (/xTTLaTevOfiaas at'ry fpvx^s eVt ttjS irapovffrjs fw^s, 
 irapaffrfi tw (Sri/j.aTt 2oG dKaTot(TXi'»'7"CJS, Kal rbv p-iyav piaBbv 
 \t]^7p-aL 8p eroLpidaas rots d6\T](xa<riv imcp rod KTjpi'jf-taro^ top 
 iO(iyy(\iov ^oD. 
 
 FINIS.
 
 GENERAL APPENDIX. 
 
 THE "STATE SEEVICES." 
 
 Until the year 1S59 modem editions of the Book of Coimuon 
 Prayer contained four services for special days of the year, 
 which ■were conuiionly called "State Ser\'ices," because they 
 commemorated cert;iin public events connected with the 
 political history of the coimtiy, and because the use of them 
 was enjoined by the State alone rather than by tlie Church 
 and State together. These formed no part of the book put 
 forth by authority of Crown, Convocation, and the Houses of 
 Lords and Commons in 1661, and therefore no part of the 
 book alone sanctioned by the Act of Uniformity.' The 
 authority for the three which have been discontinued was 
 of a mixed character, partly civil and partly ecclesiastical ; 
 the authority for tliat which is still enjoined by the State is 
 to this day solely that of the State, and of one branch of tlie 
 State alone. In giving a short sunmiary of the history and 
 obligation of the several Forms, it will be convcnicTit to 
 mention the particulars of each case separately. 
 
 § The Form of Prayer for tin: Fifth of Non'inhi r. 
 
 The Act of Parliament 3 Jac. I. c. 1, i^ro^idcd for the 
 annual observance of this day in commemoration of tlie dis- 
 covery of the Powder Plot, and ordered that all ministers in 
 every Cathedral and Parish Church sliould say Morning 
 Prayer, and "give thanks to Almighty God for this most 
 happy deliverance," and that all " persons inhabiting within 
 this realm of England and dominions of the same " should 
 resort to some Church and be present during such service. 
 Ko particular form, however, was prescribed, and none was 
 pi'epared by Convocation ; but a form drawn up by the 
 Bishops was issued by royal authority in lij06. In April 
 1662 this fonn was revised by Bishop Cosin, and adopted by 
 Convocation on the 26tli of tluit month, together with those 
 for January 30, and May 29, and was attached to the I'rayer 
 Book by virtue of a Koyal I'roclamation, enjoining the use of 
 all the three, of May 2, 1 662. The form remained unaltered 
 until the accession of William III., when, as he happened to 
 have landed in England upon that day, and was. regarded as 
 the means of a similar deliverance to that then comnicniorated, 
 various ijiterpolations relating to his accession, as well as 
 some alterations (c.;/. the substitution of Luke ix. 51 -.57 as 
 the Gospel, instead of Matt, xxvii. 110, the account of 
 Judas's betrayal of his Master, " which for some good reasons, 
 I suppose, says Whcatley, siguilicantly, "was tlicn thought 
 proper to be discontinued") were made by Bishops Patrick 
 and Sprat without the sanction of either Convocation or 
 Parliament. This service was then re-issued by Proclamation 
 of October 18, 1690, and was the form which contuiued to be 
 enjoined until its recent removal. 
 
 1 The following is fouiul in in.imiscvipt at the end of thp Jl.s., .•in<l of lli.' 
 corrected folio of Iti'JO, i>rcservf<l in tlio House of Lords Library [srr jm^-- 
 'S.i\, and in tlie Sealed Books, Ijut it is not found in the MS. of the Traj-ei- 
 Book which ia preserved at Dnlilin : — 
 
 " The Formes of Prayir for the V of Korrmhrr the XXX of Janimnj, £ for 
 tlis XXIX of May art to tie printed at tlie eml ofthLt Hook." 
 
 It may be safely asserted that tlio forms tlieTnsches were not in exi.stence 
 when this note was A\Titten in tlie plaee <if llieiii, and thus tliat tliey did 
 not receive the sanetion of Convocation, tlie Crown, and Parliament when 
 the Prayer Book itself did. Tlicy ivere evidently, however, in coui"se of 
 preparation or revision at this time, and that they came into use at an early 
 date subsequently is shewn by the fact that inqniries respecting the use of 
 them are found in Visitation Artiuh's of U'e'eJ, 
 
 Tlie history of the State Services themselvis ia fully given, from the two 
 ojtposite points of view, in Rev. A. P. Pt;reival's Origiiutl Serricex for the 
 Slate HoUiloys, Lond. 1S"S. in which the original and altered forms are 
 exhibited in parallel eolnmus, and in a pamithlet by Rev. T. Lathbnry. 
 The Aiithoritii of tlie Services .... eonsiftered^ Loud. IS-iy. 
 
 § The Form of Prayer for the Thirtieth of January. 
 
 This day was appointed to be observed " as an anniversarj- 
 day of fasting and humiliation, to implore the mercy of God, " 
 by Act of Parliament, 12 Car. II. e. 30. The form of Prayer 
 was prepared by a Committee of Convocation appointed May 
 16, 1661, which consisted of Bishops Warner of Rochester, 
 King of Chichester, Morley of Worcester, and Reynolds of 
 Norwich, together with eight representatives of the Lower 
 House ; it was approved April 26, 1662, and enjoined, with 
 the preceding service, by Proclamation of May 2, 1662.- 
 Upon the accession of James II., however, certain alterations 
 were made by royal authority alone, which were not improve- 
 ments, intensifying in some degree the tone and language of 
 the earlier service, and especially enlarguig the Introductoi-y 
 Hymn by the addition of various passages of Holy Scripture 
 prophetic of our Blesseil Lord's ."^ufierings and Death. This 
 form (the order for the use of which was dated December 23, 
 1685) was not altered during the reign of William III., and 
 was the one which remained in use subsequently. 
 
 No public performances in theatres or concert-rooms were 
 permitted on this day until 1808, when a concert Avas given 
 at the Haymarket without interference from the authorities. 
 An oratorio followed in 1809, aiul the old custom was then 
 abandoned. [.S'ee Parke's Musical Memoirs, u. 32, 1830.] 
 
 § The Form of Prayer for the Twenty-ninth of JIay. 
 
 The Act 12 Car. II. c. 14, appointed May 29 to be observed 
 with public thanksgix-ings for a double reason, as being the 
 birthday of Charles II. as well as the day of his Restoration. 
 The service was prepared, as in the preceding case, by a 
 committee of Convocation, consisting of Bishops AVren of 
 Ely, Skinner of Oxford, Laney of Peterborough, and Hench- 
 man of Samm, together with eight members of the Lower 
 House ; its approval by the two Houses and issue nyder the 
 authority of the Crown were simultaneous with those of the 
 form for January 30. Since, however, various portions herein 
 referred to the birth of Charles II., the use of which after his 
 death would have been out of place, the form was revised 
 upon the accession of ,Iames, who u|ion its republication issued 
 an order for its observance, dateil April 29, 1685, which 
 mentioned the reason for its alteration, and stated that it was 
 "now, by our special comnumd to the Bishops, altered and 
 settled to our satisfaction." From this time tlie form con- 
 tinued without any further change. 
 
 2 It has not, we believe, been previously distinctly iioticrd that two 
 editions and versions of a form were issued " by His Majesl y's iiirecti<m." 
 before that which was preiiared by Coiivoeation. One of these a)tpeared in 
 16(J1, in which the Introductory Hymn was hiiiKcr than that in the subse- 
 quent service, some of the proper Psalms ditfcrmt. and a very long prayer, 
 full of the strongest expiYSsions, occupied tlie place of the" lil-st Collect, 
 which, together with some i>ortions of the other Prayers, was taken from 
 Private forms of prtnt(r,Jitt(<l fur the late sad times; jxirtiiiilarhi a fonn of 
 prayer for the thirtieth of January, a book in which Bisho]i Hrijin Dnppa 
 hail a share, i>rinted at London in IfJllO. By a singular oversight, the 
 Collect for tlie Koyal Family was cojiicd without alteration from a Prayer 
 Book of the reign of Charles I. ; and consequently petitions were otfei-cd 
 ill it for "Queen Mary. Prince Charles, and the rest of the royal progeny," 
 when tliat Prince had lieconio the reigning iiionareli. A second edition, 
 corrected in this respect, appi-ared, witli a proc];imation for its use, dated 
 .Tannniy 7, 10112 ; it was somewhat curtailed, but was still longer than the 
 form finally adopted by Convocation. Burnet says that .Sancroft drew for 
 the three days "some Offices of a very high strain. Yet others of a more 
 moderate strain were preferred to them. But he, coming to be ailvanceil 
 to the See of Canterbury, got his Olllces to be. imblishi'd by the King's 
 antliolily." {Oxen Times, i. 383,] Probably these weri' tin- aUcrations intro- 
 dnce(l on James's accession.
 
 704 
 
 (General 9ppenDir. 
 
 § The Form of Vratjer for Ihe Accession of the Sovereign. 
 
 This is the only one for which there was never any degree 
 of parliamentary authority, formerly or at present. The 
 other services, although not specially prescribed, were recog- 
 nized by the enactments which ordered that their several 
 days should be observed witli particular thanksgivings ; but 
 even this modified authority is wanting to the service for the 
 Accession. In principle, however, it is the oldest of all the 
 State Services. The first form was issued Ln 1578, to be used on 
 November 17, the day of the accession of Queen Elizabeth ; ' 
 but during the reign of .James I. the observance of the day 
 appears to have been laid aside, his reign being sufficiently 
 marked by the form for November 5, and that for Augaist 5, 
 the day of his escape from the conspiracy of the (iowries. A 
 form, however, was issued in 1()26 for the accession of Cliarles 
 I., tlie history of the preparation of which is not known, but 
 which appeared only under the King's authority. Among 
 the Canons passed by Convocation in 1640 was one which 
 recognized this form and enjoined the observance of the day ; 
 but an Act passed Ln 16G1 (13 Car. II. c. 12), expressly forbade 
 the enforcement of these Canons as lacking the authority of 
 Parliament, and the day and form alike remained unsanc- 
 tioned, and were then disused, the King's accession being 
 more fitly commemorated on May 29. But on the accession 
 of James II. both were revived ; a new form was prepared, 
 whicli retained but one of the prayers in the previous form 
 (that which commences, "0 Lord our God, Wlio upholdest 
 and governest"). It appeared with a proclamation for its 
 use dated December 23, 1685, which sets out with stating, 
 " Whereas not only the pious Christian emperors in ancient 
 times, but also of late our own most religious predecessors, 
 kings of this realm, did cause the days on which they began 
 their several reigns to be publickly celebrated every year (so 
 long as they reigned) by all their subjects with solemn prayers 
 and thanksgiving to Almighty God ; this pious custom received 
 lately a long and doleful iiiteriiiption upon occasion of the 
 barbarous murder of our most dear Father of blessed memory, 
 which changed the day on which our late most dear brother 
 succeeded to the Crown into a day of sorrow and fasting. 
 But now we thinking fit to revive the former laudable and 
 religious practice, and Iia\'ing caused a form of prayer and 
 thanksgi™ig to be composed by our Bishops for that purpose, 
 our will and pleasure is," etc. During the reign of William 
 III. the day and form wer^ not observed, his accession being 
 added to the service for November 5 ; but with Anne they 
 returned into use. King James's service being revised and 
 altered, and re-issued under the authority of a Proclamation 
 of February 7, 1703-4.'- This remains the form still enjoined 
 for use on June 20, the anniversary of the accession of Her 
 present Majesty, except that during the reign of George 1. 
 
 1 In Oxford the anniversary had been, however, previonsly observed in 
 the reign of Mary as well as iu that of Elizabeth. We learn from a sermon 
 by Bisliop John Howson in defence of the Festivities of the Chureh o/Englan'f 
 (4to, Oxf. 1602), that two solemn Masses were appointed in Queen Mary's 
 days to be celebrated in St. Mary's Church on the Queen's birthday, and 
 also on her coronation-day. And in the appendix to a sermon preached at 
 St. Paul's, November 17, 15M, by Dr. Thomas Holland (4to, Oxf. 1601), 
 there are some interesting particulars given as to the form adopted on 
 Queen Elizabeth's accession-day. To the ordinary daily service was added 
 an exposition of Scripture, '* such as is fitte to perswade the auditory to due 
 obedience to her Majesty," etc., followed by solemn prayer "made by the 
 ministers, or set forth by publique authority," and, iu some cases, " Psalmes 
 song or sacr-ed Antiphons. either by the whole multitude or by the Quier 
 (as it is used iu her Maiesties Chajipell or iu Cathedrall Churches)." And 
 of the beginning of this custom Holland wi'ites thus : " About the 13 yejvre 
 of the reigno of her Excellency was the first practize of the publique 
 solemnization of this day, and (as farre forth as I can heare, or can by any 
 diligent enquiry learne) the first public celebrity of it was instituted in 
 Oxford (by 1). Cooper, being then there Vicechauncelor, after B. of Lincolnc, 
 and by remoue from tlience B. of Winchester), from whence this institution 
 flowed by a voluntary current over all this Kealme, not without the secret 
 motion of God's Holy Spirit, I doubt not, and to the greate comfort of all 
 true English harts. The continnall observation of which ceremony sithence 
 hath not beene imposed upon the Church of England bv anv Ecclesiasticall 
 decree neyther prescribed by any Canon of tlie Chiir.li'; but hath bin 
 raeere voluntarily continued by the religious and dutifiUl sul)iects of this 
 Realme," etc. 
 
 2 To the first issue of the Accession Service in 1728 for llth June, the 
 anniversary of the accession of George I., the fidlowing rubric is prefixed : 
 "This day being the festival of the Ajiostle St. Barnabas, the proper OIHce 
 for th.at day shall be wholly omilt.d, aiut this used instead of it ; and tlicrn 
 shall be notice thereof given publii'kly iu tlie Clnirch the Sunday before." 
 In a copy of this form preserved in the Bodleian Library (svo, Rawlinson, 
 1043) there is the following caustic M8. note by the Non-juror "Thomas 
 Heame : " I have bought and secured this form of Prayer with Thanks- 
 giving, because in after times perhaps it will hardly be bcliev'd that tlie 
 office for the day of St. Barnabas the Apostle was publickly prohibited, 
 and that orders were given that no notife should be taken of him, but tliat 
 instead thereof one much inferiui- to an Apostle should be mentioned in his 
 room." Hearne adds also in another note that the omission of St. Barnabas 
 was " to the great scandal of good and honest men, who justly think it very 
 eUocking." 
 
 part of the first lesson appointed in James's book (Josh. i. 1-9) 
 was restored in place of the lesson s>d)stituted by Queen Anne 
 (Prov. viii. 13-36). 
 
 From this brief summary it is evident that the three earlier 
 forms had in their original condition sufficient authority ; the 
 days were appointed by Parliament for special services, such 
 services were prepai'ed by Convocation, and then were ratified 
 by the Cro^^'n. The subsequent alterations lacked both 
 parliamentary and ecclesiastical sanction, except in so far as 
 the former was afl'orded by the recognition of the days and 
 their services through the incorporation of the whole Prayer 
 Book Calendar in the Act for the regulation of the Calendar, 
 24 Geo. II. c. 23. Considerable dithculty was in consequence 
 felt by many Clergy as to the legality of the forms, the recon- 
 cilability of their use with the terms of the Act of Uniformity, 
 and the riglit of the .State to impose tliem ; added to whicli, 
 tlie tone of portions of them jarred painfully in their bitter- 
 ness and veliemence witli that of the ordinary devotions of 
 tlie Churcli. " Popish treacliery," " hellish malice," " blood- 
 thirsty enemies," and tlie like expressions, which were chiefly 
 found ill the form for November 5, were felt by most to be 
 out of place in a service of solemn thanksgiving and interces- 
 sion. In consequence, the observance of the several days 
 gradually fell into comparative disuse, and was kept of late 
 years only in Cathedrals, College Chapels, and in some (and 
 some only) of the Churclies where Daily Prayer was offered. 
 The subject was considered in the Lower House of Convoca- 
 tion in 1857, and a Report from a Committee appointed to 
 examine it (presented July 10), stated that the services as 
 they then stood, with the alterations which had from time 
 to time lieen made, rested on the sole jiower of the Cro'wn. 
 The mind of Clergy and Laity was therefore prepared to 
 some extent for the debates in Parliament in June 1858 (in 
 which special reference was made to the Report of Convoca- 
 tion) on the expediency of abolishing the observance of the 
 three days, which resulted, in the first place, in Addresses to 
 the Queen from both Houses, praying for the discontinuance 
 of the Forms of Prayer. Upon these Addresses followed, on 
 January 17, 1859, the issue of the "Warrant" by Her 
 Majesty, which ordered that the use of these forms "be 
 henceforth discontinued," and that they "be not henceforth 
 printed and published «itli, or annexed to, the Book of 
 Common Prayer. " Tlie repeal of tiie several Acts enjoining 
 the observance of the anniversaries (including also the Act of 
 the Parliament of Ireland, 14 & 15 Car. II. c. 23, for the 
 observance iu Ireland of the 23rd October in commemoration 
 of the Rebellion of 1641) was then in the last place enacted 
 by iStat. 22 Vict. c. 2, which received the Royal Assent on 
 March 25, 1859. It is, however, a matter for regret that the 
 history of great national mercies and suis should by this total 
 repeal have altogether lost its public religious aspect, in 
 connection with the teaching of the Church of the land ; well 
 would it have been if but one Collect for each day had been 
 left by proper authority to preserve the memory and lessons 
 of events which were of the highest national moment. 
 
 But if any doubt rested on the degree of obligation attaching 
 to these three earlier fonns, much more must it be a question 
 how far the remaining service, that for the Accession, can 
 still bind the Clergy to its use, when it rests simply and 
 entirely upon the authority of Proclamation alone, witliout 
 sanction from either Parliament or Convocation. Every true 
 Cliristian Englisliman wlio has a real sense of the dignity, 
 greatness, and responsibility of the Sovereign set over him by 
 God, and a real interest in the welfare of the nation, must 
 desire that the day which annually commemorates the per- 
 lietuity of our Constitution should be marked with a special 
 offering of praise and prayer; praise for the great mercies 
 vouchsafed to our land, and prayer that Prince and People 
 may alike, from the consideration of those mercies, continu- 
 ally learn and practise better their own mutual duties, 
 tireatly therefore is it to be wished that a form were pre- 
 pared by Convocation and duly sanctioned by Parliament, in 
 which all could gladly and without scruple take part ; a form 
 \\hicli would be indeed at once the annual solemn confession 
 by tlie Church on behalf of the People that by God alone 
 ■'Kings reign and Princes decree justice," and the annual 
 witness to the old loyalty tliat jealously guards alike tlie 
 Altar and the Throne. 
 
 OTHKR SUPPLEMENTARY SERVICES. 
 
 § Service in Commemoralion of the Fire of London. 
 
 A Form of Prayer appointed to be used annually on Sep- 
 tember 2, in commemoration of the Fire of London (which
 
 Cfjc ^cottisf) ll*)rai)cr 16oofe of 1037. 
 
 705 
 
 commenced on that clay), appears in some Oxford Prayer 
 Books printed between 16S1 and 16S3. It w as first issued for 
 use, "by his Majestie's special command," on October 10, 
 1066, and contained, like other special forms, a hymn instead 
 of the Veuite, proper Psalms and Lessons, etc., but was 
 without any special mention of the Fire or of the City of 
 London. In 1696 it was revised and reissued under Arch- 
 bishop Tenison's authority, with a different hymn, and other 
 changes, and with a Collect added which prayed for the preser- 
 vation of the City from fire. The service was reprinted in a 
 separate shape by the king's prmters from time to time, even 
 as lately as the year 1S21 : and a Latin version of it is in- 
 cluded in the Latin Prayer Book published by Thomas 
 ParseU, of which the last edition appeared in 1759. Its use 
 was continued in St. Paul's Cathedral until the year 1859, 
 when tlie observance of the day ceased, together with that of 
 the State holydaya abrogated by Parliament. 
 
 § The Office iisecl at the Healing. 
 
 Prayer Books printed in the earlier part of the last century, 
 and particularly during the reign of Queen Anne, frequently 
 contain the prayers used on tlie occasion of the touching l)y 
 the sovereign for the cure of the king's evil. The earliest 
 edition in which the Office has as yet been found is of the date 
 of 170(!, and the latest is that printed by Baskett in Oxford 
 in 1732. [Bodl. Lihr.} A Latm version, however, continued 
 to appear in the later editions of the Latin Prayer Book pub- 
 lished by Thomas ParseU, of Merchant Taylor's School, to 
 the year 1759. But as the service possessed no liturgical 
 authority, and had no riglitful place ui the Englisli Service- 
 book, it is not necessary to notice it liere in any detail. It 
 was first, as it seems, compileil in a regular form in tlie reign 
 of Henry VII., whose Office was printed by Henry Hills, the 
 king's printer, in 1686, in quarto,' and is to be found re- 
 printed in Peggc's Curialia Miscellanea (Lond. 1818), and 
 in vol. iii. of Maskell's Momimenia Rilualia, The order 
 of the service appears to have varied with each sovereign, 
 and the ceremonial used by Queen Anne was considerably 
 shorter tlian that adopted by her predecessors. 
 
 Although the service appears in Prayer Books of the Georg- 
 ian era, it is said tliat it was never used by a sovereign of 
 the Iiouse of Hanover. The power of touching was exercised 
 by the son of James II. as James III. in tlic hospitals at 
 Paris, and by Pi-ince Charles Edward at Edinburgli ; "and two 
 silver touch-pieces for distribution at the healing were struck 
 1)y the last representative of tlie house of Stuart, the Cardinal 
 
 of York, under the title of Henry IX., who appears occasion- 
 ally to have practised the rite." '■' 
 
 An English form from a Prayer Book of 1710 is given, as 
 well as the earlier Latin form, in Pegge's Curialia Miscel- 
 lanea, and from a Prayer Book of 1715 (also with the Latin 
 form) in the Notes to A. J. Stephens' edition of tlie Prayer 
 Book, vol. ii. pp. 990-1005, in both cases accompanied with 
 notices of the rite ; but the fullest historical account of the 
 whole subject is to be found in a pamphlet by Edw. Law 
 Hussey, Esq., M.Il.C.S., of Oxford, reprinted in 1853 from 
 the Archceolofjical Journal, and entitled. On the Cure of 
 Scrofuloiis Diseases attributed lo the Royal Touch. See also 
 a paper in the British Magazine for 1848, pp. 122-146. 
 
 The Form of Consecrating Cramp-rings on Good Friday, as 
 a remedy against contraction of tlie nerves and the falling- 
 sickness — a practice used by Henry VIII. and Queen Wary, 
 in the assertion of a similar power to that claimed to be 
 exercised in the preceding rite, ■«aa never printed in the 
 Prayer Book, as it was never used by any sovereign since the 
 Reformation, althougli apparently revised and prepared for 
 use in the reign of James II. It is printed in English (from 
 a MS. of the latter date) in Pegge's Curialia Miscellanea, 
 in vol. iii. of Maskell's Monumenla, and In Stephens' 
 Prayer Book [Eccl. Hist. Soc.'\, vol. ii. p. 921 ; a Latin form, 
 prepared for Queen Mary in 1554, is to be found in Buniet, 
 and in Wilkins. 
 
 § The Form used at the Meeting of Convocation. 
 
 This Latin form was first printed in 1700 by the king's 
 printer, and again in 1702, with tlie title, " Forma precum iu 
 utraque domo Convocationis, sive Synodi Prselatorum et 
 cffiteri Cleri, sen Provincialis seu Nationalis, in ipso statim 
 cujuslibet sessionis initio solemniter recitanda." It is found 
 in Parsell's Latin Prayer Book, of which the fourth edition 
 appeared in 1727, and a later one in 1744 ; and, from thence, iu 
 Bagster's Liturgia Anglicana I'olyglotta, published in 1825. 
 It consists of the Litany (whicli is said in the Upper House by 
 the junior Bishop, and in the Lower by tlie Prolocutor) with a 
 special supplication inserted after tliat for the Clergy, a prayer 
 after that for tlie Parliament, and tlie following four Collects 
 before the Prayer of St. Chrysostom, viz. tliat for St. Simon and 
 St. Jude, tlie second for Good Friday, and those for St. Peter 
 and for the Fiftli Sunday after Trinity. The form is reprinted 
 in the Appendix to Perceval's Original Sen-ices for the Slate 
 Holy Days, pp. 102, 103. W. D. M. 
 
 II. 
 
 THE SCOTTISH PRAYER BOOK OF 1637. 
 
 Tlie Scottish "Scvvico-book," as it was called at the time 
 of its introiluctioii, is alike interesting from the great names 
 with wliich it is associated, from the calamitous circumstances 
 of its first appearance, from its relation to the first book of 
 Edward, and from tlie influence wliich, in spite of its failure 
 in Scotland, it exercised on the final revision of the English 
 book. A brief description of this Prayer Book— popularly, 
 but incorrectly, called Archbishop Laud's— is now presented 
 to the reader. 
 
 To begin with its historic antecedents. A real Episcopacy 
 — as distinct from what is known in Scottish history as the 
 "Tulchan Prelacy "—was provided for Scotland by the con- 
 secration, in 1610, of Archbishop Spottiswood, Bishop Lamb, 
 and Bishop Hamilton, for the sees of Glasgow, Brechin, and 
 Galloway. Spottiswood became Archbishop of St. Andrews 
 in 101.') ; and in the same year he seems to have drawn up a 
 list of the wants of the Scottish Church, among which was 
 included the lack of a fonn of Divine Service. [(Jrub'.s Feci. 
 Hist, of Scotland, ii. 305.] At that time Knox's Book of 
 Common Order was used along with extemporary prayer. 
 In 1610 the (ieneral Assembly at St. Andrews, under Spot- 
 tiswood's presidency, agreed to the proposal (which King 
 James h.-ul expressly supported) that an uniform order of 
 Liturgy sliould be framed, "to bo read in all kirks on the 
 ordinary days of prayer, and every Sabbath-ilay before ser- 
 mon." "The King," says Mr. Grub, "certainly intended to 
 
 I Tills edition is in Latin, widi English rubrics. An eilitinn entirely in 
 English wnsnlsi) jirinteil by the same jirinter in the sanio ye.-ir in dnoilocinii), 
 of which ii copy exists among Ant. A Wood's books in the Uodl. Libr., 
 Nti. 80;!, iv. 
 
 2y 
 
 pave the way for the introduction of the English Prayer 
 Book, "while many of the Ministers of the Assembly 'merely 
 contemplated a book on the model of the Commou Order. 
 [Grub, ii. 375.] James determuied to accustom the inhabi 
 tants of Edinburgh to the presence of the English ritual 
 (which he had once rudely and ignorantly satirized) by 
 establishing it in tlie Chapel Hoyal at Holyrood, where, on 
 Saturday, May 17, 1617, it was for the first time performed 
 with "singing of choristers, playing on organs, and surplices," 
 in the King's own presence. A celebration followed on Whit- 
 sunday, when Bishop Andrewes preached. The Dean of the 
 chapel. Bishop Cowpar, at first declmcd to communicate 
 kneeling : Laud, who was in attendance on the Coui't, gave 
 offence by performing a funeral in a surplice ; and it was 
 evident that the exaiiiiile of tlie Chapel Koy.il would not be 
 willingly followed by the Scottish kirks. One otlicr public 
 step was taken in James's reign — the promulgation in 1620 of 
 an Ordinal for Scotland — a very unsatisfactory rite, which 
 ignored the Order of Deacons. But the King received from 
 Archbishop Spottiswood the draft of a Liturgy, «liicli ho 
 caused to lie revised by Dean Young of Winchester, and 
 then returned, witli marks of his own, to Spottiswood. [Law- 
 .SO.N, Hist. Fj>i.ic. Ch. i. 497.] 
 
 Charles I., at his accession, resumed the project of a 
 Scottish Liturgy, and carefully considered the book which his 
 father had received. Rather more than a year after Laud's 
 translation to the see of London— that is, in September 1C29 
 —the Bishop (then just able to sit up after a severe illness) 
 
 '' See Notes mid Queries, (Jth S., vol. vii. p. 4U.
 
 7o6 
 
 (General appctiDir. 
 
 was visited by Dr. John Maxwell, one of the Edinburgh 
 Clergj', who told him in the King's name that he was desired 
 to communicate with some Scottish Bishops, including Ai-ch- 
 bishop Spottiswood, concerning a Liturgy for that Churcli. 
 "I told him," says Laud [Works, iii. 427], "I was clear of 
 opinion that if His Majesty would have a Liturgy settled 
 there, it were best to take l/ie EmjUsh Litunjy without any 
 
 variation He replied tliat lie Mas of a contrary oiiinion ; 
 
 and that not he only, but the Bishops of that kingdom, 
 thought their countrymen would be much better satis- 
 fied if a Liturf/y icere framed by their own Clenjy, than to 
 liave the English Liturgy put upon, them ; yet, lie added, 
 that it might be according to the form of the English Service - 
 Ijook." Laud replied, tliat if this were so, he would take no 
 further step until lie was able to see the King. This he did 
 in October; Charles "avowed the sending of Dr. Maxwell, 
 and the message," but acquiesced in Laud's opinion. "And 
 in this condition," says Laud, " I held the matter for two, if 
 not three, years at least." Maxwell, meantime, was the 
 bearer of a Royal Letter to Ai'chbishop Spottiswood, pressing 
 greater conformity to the Church of England. " [Lawson, i. 
 449.] 
 
 In June 1633 King Charles was crowned at Holyrood ; 
 and Maxwell appeared among the prelates as Bishop elect of 
 Ross. A few days later Laud preached in the Chapel Royal 
 on the benefits of ecclesiastical confonnity ; and some thought 
 tliat this would have been a favourable time for proposing 
 the reception of the English Liturgy in Scotland. But it 
 appears that in this summer— otherwise memorable for Laud's 
 translation to Canterbury — Charles gave way to the urgency 
 of some of the Scottish Bishops for a Litui-gy of their own. 
 They used not only the argument from national feeling, but 
 another which would have great weight with the King and 
 Laud : " that, if they did not then make the book as perfect cs 
 they could, they should never be able to get it perfected 
 after." [Laud, iii. 343.] The King ordered an Episcopal com- 
 mittee iu Scotland to prepare a Liturgy, and to communicate 
 with Laud, who was conunanded to give his ' ' best assistance 
 iu this way , and work. " "I delayed as much as I could, " 
 he says, "with my obedience, aud, when nothing would serve 
 but it must go on, I confess I was very serious, and gare 
 them the best help I could." [Laud, iii. 428.] Bishops Juxon 
 and Wren were to assist Laud. Charles, in tlie meantime, 
 detemiined that nothing should be wanting for the due per- 
 formance of the English ritual at Holyrood : in Octolier 
 1633 he sent orders for that purpose, one of which was, 
 "that there be prayers twice a day witli the quire, accortling 
 to the Englisli Litui'gy, till some course be taken for making 
 one that may fit the customs and constitutions of that 
 Church." Laud also ■wi-ote repeatedly to Bishop Bellenden, 
 Dean of the Chapel, exhorting him to preach " in his whites " 
 on Sundays, and otherwise to see to the due order of the 
 worship. 
 
 The compilation of the Scottish Liturgy appears to have 
 occupied between two and three years. Of the Scottish pre- 
 lates, some, as the Archbishop of Glasgow, were more or 
 less indisposed towards tlie undertaking, others ^'ere 
 decidedly favourable, as Lindsay of Edinlnirgh, who was 
 afterwards denounced at the Assembly of Glasgow as "a 
 bower to the altar, a dedicator of churches," and even "an 
 elevator at consecration ; " Bellenden of Aberdeen, Whiteford 
 of Brechin, and Sydserf of Galloway, who was pelted iu 1637 
 by female fanatics, and accused of Arminianisin and Popery, 
 and driven into exile, whei'e, alone of Scottish Bishops, he 
 surnved until the Restoration. But the two chief compilers 
 were Maxwell, Bishop of Ross, and Wedderburn, of Dun- 
 blane. In fact, if the book were to be called after any one 
 man, it should be known as " Maxwell's Liturgy." He was 
 a person of much practical energy, and very obnoxious to the 
 Scottish Puritans. As early as 1636, or earlier, he estab- 
 lished the English ritual in liis Cathedral of Fortrose, where 
 he afterwards, for some time, upheld the Scottish ; he was 
 denounced in 1G38 as " a bower at the altar, a wearer of cope 
 and rochet," and as having "consecrated" Deacons. AVed- 
 derburn was a Scotsman educated at Oxford, had been inti- 
 mate with Casaubon, and held prebends at Wells and Ely ; 
 Laud knew him personally, " wished him very well for his 
 worth sake," and thought that although "a mere scholar and 
 a book-man," he was certain to do good service, if "his 
 heart" could be kept up. The Presbyterians denounced him 
 as having, by lectures at St. Andrews, "corrupted divers 
 \vith Arminiauism," and left evidence "in all the nooks of 
 the kingdom, of his errors and peiwerseness, liaving been 
 special penner, practiser, urger of our books and all nova- 
 
 tions." As an orthodox theologian, he had objected to the 
 inadequacy of the Ordinal of 1620, and he felt very strongly 
 the desirableness of making the new Service-book more per- 
 fect, by conforming it in certain important points to Edward 
 VI. 's first Liturg'y ; for Laud cites a note of his, to the effect 
 tliat if the forms of administering the Sacrament be left as 
 tliey stood in that Liturgy, "the action will be much the 
 shorter ; beside.':, the words which are added since, ' Take, 
 eat, in rememlirance, &c. , may seem torelisli somewhat of the 
 Zuinglian tenet." [Laud, iii. 3.57.] 
 
 Arehliishop Laud himself disclaims, and with perfect justice, 
 the authorsliip of tlie Scottish Liturgy, but allows that he 
 took a deep interest in, and prayed heartily for, its success. 
 Again, he WTites, " I Uke the book exceeding well, and hope 
 I shall be able to maintain anytliing tliat is in it, and wisli 
 with all my heart that it had been entertained tliere. " [Laud, 
 iii. 335.] We find him urging on the English printers, revis- 
 ing proofs, encouraging Maxwell, receiving liis (jueries as to 
 certain suggestions, and "notes " from Bisliop AVedderbum, 
 as to which he takes the King's pleasure, ' ' sits down seriously " 
 with Bishop Wren to consider them, remits them to Charles 
 with remarks, receives back from him those which he has 
 approved, and sends them to Wedderburn written in an 
 English Prayer Book, April 20, 1636. [Laud, vi. 456.] One or 
 two of tlie points whicli he takes may illustrate the minute 
 carefubiess of his criticism. The Psalms cannot be well sung 
 without a colon in the middle of each verse. As to the 
 Ofl'ertory sentences, "we admit of all yours," but some 
 others from the English book are recommended in addition. 
 — "God be thanked," he concludes ; " tliis will do very well, 
 and, I hope, breed up a great deal of devout and religious 
 piety in that kingdom." He asks Wedderburn to send him 
 a list of desideranda which would make the Liturgy still 
 more perfect, whether the times will bear them or not : he 
 may find some use for them. The King himself was eager 
 and painstaking ; having sanctioned a first draft of the book 
 on September 28, 1634, he gave a Royal Warrant in April 
 1636, for the revised fonn sent by Laud to AVedderbuni ; and 
 most of Laud's alterations were written down iu his presence. 
 As early as September 30, 1633, Laud had urged Sj^ottis- 
 wood to proceed strictly according to law, " because His 
 Majesty had no intendment to do anytliing but tliat which 
 was according to honour and justice, aud the laws of that 
 kingdom." [Laud, iii. 429.] And he tells us that lie ever 
 advised the Scottish Bishops, Ijoth in the King's presence 
 and at other times, both by word and writing, " to donothmg 
 in this particular but by warrant of law," protesting that, 
 as he knew not the Scottisli laws, lie must leave the maimer 
 of introducing the Liturgy wholly to them. "And, I am 
 sure, they told me they would adventure it no -n-ay but that 
 which was legal." [Laud, iii. 336.] 
 
 The misfortune was, that some of the Scottish Bishops, as 
 well as Charles I. liiniself, appear to have regarded as legal 
 wliat to the Scottish nation seemed an intolerable excess 
 of power. Spottiswood, if we may trust the report of his 
 conversation with the Earl of Rothes, relied on royal prero- 
 gative as sufficient to warrant the introduction of tlie Liturgy, 
 or indeed of any other ecclesiastical change. [Lawson, i. 519.] 
 But Maxwell took a higher liue, to the efl'ect that the 
 Bishops, who ' ' had the authority to govern the Church, and 
 were the presentative Church of the kingdom, " had as such 
 concurred with the King in introducing the Liturgy. [Lawson, 
 i. 511.] Maxwell on this occasion spoke of General 
 Assemblies as "consisting of a multitude;" whereas it is 
 remarkable that Laud in his History expresses an opinion 
 that "the Bishops trusted with this business irent not the 
 riijht vay, by a General Assembly and other legal courses of 
 that kingdom " [Laud, iii. 278] ; and in letters to Strafford 
 and Spottiswood, he speaks of the Bishops' " iminoWdence" 
 iu being too desirous to "do all in a quiet way," in not 
 " taking the whole CouncO into consideration," "engaging " 
 the lay lords, and ' ' dealing with " tlie mmisters. ' ' The 
 King," he writes, "ought to have dealt more thoroughly 
 with the lords of the Council, and sifted their judgements " 
 [Laud, vi. 555] ; and he proceeds to impute treachery to one 
 whom he had trusted, the Earl of Traquair : an imputation 
 which Collier in his Histoiy repeats [viii. 114]. The gross 
 mistake of publishing the Canons, which commanded tlie use 
 of the Liturgy, before tlie Liturgy itself appeared, has often 
 excited astonishment. The Canons were promulgated by 
 letters patent, on the ground of royal prerogative in causes 
 ecclesiastical, May 23, 1635, and pubbshed early in 1636. 
 The Service-book was autliorized by a Royal Warrant of 
 October 18, 1636, and by an Act of the Scottish Privy
 
 €l}t ^cottisf) Iprapet IBook of 10.37. 
 
 707 
 
 Council, December 20, 1G36. But although a new Ordinal, 
 of which no copy is now supposed to exist, but which appears 
 to have recognized the Order of Deacons, and to have had the 
 form ' ' Receive tlie Holy Ghost, " appeared at the close of 
 1636 [Grub, ii. 368], the Serv-ice-book was not actually pub- 
 lished until Lent 1637. 
 
 We may lay all due stress on the various instances of mis- 
 management in this memorable transaction ; but if Charles I. 
 had taken a moderate course, avoiding the display of high- 
 handed authority and the appearance of English dictation, 
 and laying the proposed book before the General Assembly 
 and the Parliament, its chance of acceptance could not have 
 lieen materially improved, although there might have been 
 fewer outbreaks of fanatical ^iTath, fewer outrages in the 
 name of religion.' The book — although, as we shall see, not 
 faultless — was, in fact, too good to be appreciated by a 
 people so deeply alienated, as Mr. Giiib observes [ii. 399], 
 "from what had been the conmion heritage of Christendom 
 for fifteen centuries." Bramhall, then Bishop of Deri'y, 
 wrote to Spottiswood that the book was " io he envied, perltnps 
 in some thinr/s, if one owned all, "and agreed with Dr. Duppa, 
 aftei-wards Bishop of Winchester, that since the first six 
 centuries there had been no such Liturgy ; and Maxwell 
 declared it to be "one of the most orthodox and perfect 
 Liturgies in the Christian Church." But this, to the Scots, 
 was no recommendation. 
 
 Passing by the disasters which followed the attempt to 
 introduce it at Edinburgh, July 23, 1637, we proceed to take 
 a survey of its contents : — 
 
 "Prefixed to it was the royal proclamation enjoining its 
 
 use A preface followed, which made reference to the 
 
 constant use of some prescribed order of prayer in the Church, 
 to the desirableness of uniformity, and to the propriety of 
 adhering to the English form, even as to some festivals and 
 rites which were not yet received iii Scotland." [Grub, ii. 
 382.1 Then came some remarks on ceremonies, the onler for 
 the Psalms (which were taken from the Bible version) and the 
 Tables of Psalms and Lessons. ' ' The Lessons for Sundays 
 are almost precisely identical -n-ith those in the Elizabethan 
 
 Table of 1561 The same may be said of the Holyday 
 
 Proper Lessons, except that some First Lessons are omitted, 
 and a few unimportant substitutions." [Scottish Eeeles. 
 Journal, iv. 199.] By the King's express order (October 18, 
 1636), six chapters from Wisdom were appointed for three 
 Saints' days, six from Ecclesiasticus for three others. He 
 also commanded that some names of Scottish Saints, especi- 
 ally those of royal blood, and some of the niost holy Bishops 
 (as David, Kentigern, Colman, Columba, Palladius, Ninian, 
 Margaret) should be placed in the Calendar ; no Lessons for 
 ordinary days were taken from the .\i)ocrypha, the space 
 thus left being tilled by a large increase of chapters from the 
 Old Testament Canon. Thus, instead of our four chapters 
 from Leviticus, eight were prescribcil ; from Numbers, 
 twenty-four instead of eighteen ; from Ezekiel, twenty-eight 
 instead of nine ; and between November 22 and December 
 17, foiirteeu chapters from 1 Chronicles, and thirty-four from 
 2 Chronicles, two very important books passed over in our 
 arrangement. Ecclesiastes was finished on .July 27, and vv.'us 
 followed by Isaiah. Jeremiah was begim on August 31 ; on 
 Michaelmas Day, which had no Proper Lessons, Ezekiel was 
 begun at Evening Prayer ; Hosea on October 19 ; and 
 Malachi was finished November 22. Then, on December 
 17, the latter chapters of Isaiah were begun again, from the 
 forty-seventh onwards ; so that the sixty-sixth concluded the 
 year, as in our course. The rubric before the Daily Office 
 ordei'ed that tlic accustomed place of the church, chapel, or 
 chancel, sliould be used, except it should be otherwise deter- 
 mined by the Ordinary ; that chancels should remain as in 
 times past ; and that the " omamcnts " of the Clergy should 
 be such as sliould be prescribed by the King, according to the 
 Act of Parliament in that behalf. The duty of saying the 
 Daily Oliice, cither privately or openly, was laid on the 
 Clergy, " except they be hindered by sonic urgent cause ; of 
 which en use, if it be frequently pretended, they are to make 
 the liislidp of the diocese, or the Archbishop of the province, 
 the judge and allowcr." 
 
 In the Daily Office the first sentence was, "Cast away 
 
 1 lu the lii'vwjns of Dcin Gniiiville, of Durliani, publishctcl by tho 
 Surtecs Society (Part H- i\ 117), lio states that on Holy Thursday 108.S ho 
 Imil fi t'onversation Willi IJurnut. Archbishop of St. Aiitlrews, wlio, '* saiUy 
 bewailed " the want of Iitur>;ical worship in Seotlaiul, *'as also that they 
 li:id not at first, after llie Kind's restoration, attempti-d to introdiiee the 
 I.itur^^y of the Church of Knfiland, together with the Hisliops: which he 
 and the Bishops of Scotland were now convinced they niigiit have done 
 with as little trouble as they did the other." 
 
 from you all your transgressions ; " and there were fewer 
 sentences than in our book. The Confession was to be said 
 by the people after or with the Minister. The " Presbyter " 
 was to pronounce the Absolution "standing up and turning 
 himself to the people, but they still remaining humbly on 
 their knees." Tliis was a considerable improvement on the 
 English rubric as it then stood, "the Absolution to be pro- 
 nounced by the Minister alone ; " and here we may observe a 
 case in which the Caroline revisers of our own book looked to 
 the Scottish Service-book, although they altered "Minister" 
 into "Priest," avoiding (as they avoided some other faults) 
 the concession to anti-Catholic prejudice implied by the sub- 
 stitution of ' ' Presbyter. " The " power and commandment " 
 was said to be given to the Presbyters of the Church of God, 
 the Ministers of His Gospel; but after "and His Holy 
 Spirit," came a clause which might be interpreted in a 
 sense which would favour Puritanism: "that we may 
 receive from Him absolution from all our sins. " The twenty- 
 third Psalm was substituted for the Benedicite. ' ' Presbyters 
 and Ministers " were named in the third versicle before the 
 Collects. The Collect for Clergy and People was called a 
 prayer " tor the holy Clergy." The second of our Ember 
 Collects was placed before the Prayer of St. Chrysostom. 
 
 In the Athanasian Creed one or two alterations were made 
 ill the English text ; "He therefore that would be saved, let 
 him thus think," etc. "So He Who is God and Man," etc. 
 Laud, writing to Wedderbuni, April 1636, had refused to 
 allow any more emendations in this Creed. Tho Litany 
 prayed for the governing of "the Holy Catholic Church 
 universally." 
 
 There was a peculiar CoUeet for Easter Even, which has 
 been the model of our present noble one, the work of the last 
 revisers. It is : — 
 
 "0 most gracious God, look upon us in mercy; and 
 grant that as we are baptized into the death of Thy Son, our 
 Saviour, Jesus Christ, so by our true and hearty repentance 
 all our sins may be buried with Him, and we not fear the 
 grave ; that as Christ was raised up from the dead by the 
 glory of Thee, O Father, so we also may walk in newness of 
 life, but our sins never be able to rise in judgement against us, 
 and that for the merits of Jesus Christ that died, and was 
 buried, and rose again for us." 
 
 The Conmiuniou Office was in more ways than one indica- 
 tive of Wedderburn's desire to return to the first Liturgy of 
 Edward; and "great need there was, " said David Mitchell, 
 afterwards for a few months Bishop of Aberdeen, " to return 
 to it, j^ropter Sacramentarios. [Lawson, i. 547.] Bishop 
 Horsley's expressed admiration of the Scottish Communion 
 Office, which is a revised form of the Office of 1637, is well 
 known : he considered that it was decidedly better than the 
 English Office of 1662, although the latter was "very good." 
 
 The introductory rubric ordered tliat the Holy Table (which 
 was never spoken of in tho Office simply as tho Table) should 
 have "a carpet, and a fair white linen cloth upon it, and 
 other decent furniture, meet for the high mysteries there to 
 be celebrated," and should "stand .at the uppermost end of 
 the chancel or church." Tho Presbyter was to begin "at the 
 north side or end thereof ; " our book has nothing about 
 "end." He w.as to turn to tho people when reciting the 
 Commandments, a direction not given in England until 1662. 
 An anti-Sabbatarian feeling expressed itself in tbc words, that 
 the people were to ask God's mercy for their transgression of 
 the law, " either according to the letter, or to tho mijatieal 
 importance of the said Commandment :" and it is remarkable 
 that the difficulty felt as to the prayer referring to the Fourth 
 Commandment not only suggested this qualifying clause, but 
 afterwards led many of the Non-jurors to substitute the Evan- 
 gelical summary of the Law, commonly called "the Short 
 Law," for the Ten Commandments. Instead of " Have mercy 
 upon the whole Church," tho reading was " Have mercy 
 upon Thy Holy Catholic Church, and iu the particular Church 
 in which we live so rule," etc. 
 
 It was expressly provided that the people should say, 
 "Glory be to Thee, O Lord," at tho announcement of the 
 Gospel, and also, "Thanks bo to Thee, Lord," .at its end. 
 Tho Niccno Creed w.as to be said or xiniij : this alternative 
 was given in P]ngl.and iu 1662. Tho Ofiertory beg.an with 
 the account, in Genesis iv. 3, of Cain and Abel. The thanks- 
 givnig of David [1 Chron. xxix. 10, *v/.] w.as one of tho sentences; 
 the Scottish Office, since tho revision of 1755, has ordered it 
 to be said at the moment of presenting the alms. There were 
 no sentences from the Apocrypha. The alms were loosely 
 called oblations (in the present English book a distinction is 
 observed), and they were to be "humbly presented on the
 
 7o8 
 
 (JDeneral appentJir. 
 
 Holy Table," an order which our present book has adopted. 
 There was another order for the " ofl'ering up and placing " of 
 the Elements upon the Lord's Table ; and our present book 
 has substantially adopted this also, and has a reference to the 
 Elements as " oblations " in the praj-er, whereas the Scottish 
 book had no such reference. The words " militant here in 
 earth" were retained. Where wc read, "all Bishops and 
 Curates," the Scottish reads, "all Bishops, Presbyters, 
 and Curates. " At a Celebration these words were added : 
 ' ' And we commend especially unto Thy merciful goodness 
 the congi'egation which is here assembled in Thy Name, to 
 celebrate the commemoration of the most precious Death and 
 Passion of Thy Son and our Saviour Jesus Christ." The 
 Liturgy of 1549 was not followed in its mention of the Blessed 
 Virgin, the Patriarchs, Prophets, etc., nor in its commenda- 
 tion of the dejjartcd faithful to God's mercy ; but other parts 
 of the language of 1549 were adopted, the Prayer, after "any 
 other adversity, " proceeding, as now the Scottish form does : 
 " And we also bless Thy holy Name for all Thy servants who 
 having finished their course in faith do now rest from their 
 labours. And we yield unto Thee most high praise an<l 
 hearty thanks for the wonderful grace and virtue declared 
 in all Thy Saints, who have been the choice vessels of Thy 
 grace, and the lights of the world, in their several genera- 
 tions ; most humbly beseeching Tlice that we may have grace 
 to follow the example of tlieir stedfastness in Thy faith, and 
 obedience to Thy holy commandments ; that at the day of 
 the general resurrection, we, and all they which are of the 
 mystical Body of Tliy Son, may be set on His right hand, and 
 hear that His must joyful voice. Come, ye blessed of My 
 Father, inherit the kingdom prepared for you from the foun- 
 dation of tlie world, (.(rant this," etc. It is easy to see that 
 the Caroline revisers had this before them when they framed 
 the commemoration of the departed servants of God for the 
 book of 1662. 
 
 The service then proceeded as it was settled in the second 
 book of Edward, until the Preface, the word "blessed" 
 being inserted before "Virgin" in the Christmas Preface. 
 The Invitation, Confession, Absolution, Sentences, Preface, 
 and Tersanctus were kept in the place which they held in the 
 
 English rite by Laud's desire ; but the Prayer of Access was 
 deferred until just before Communion. The rubric before 
 consecration was : — 
 
 "Then the Presbyter, standing up, shall say the Prayer of 
 Consecration, as foUoweth. But then during the time of conse- 
 cration, he shall stand at such a part of the Holy Table, Mhere 
 he may with the more ease and deceucy use both his hands." 
 
 On this it is to be observed : [1] That Laud had expressly 
 required that "every prayer or other action in the Communion 
 should be named in the rubric, that it might be known what 
 it was, — The Prayer of Consecration, the Slemorial or Prayer 
 of Oblation. " And until 1662 the English book had no such 
 words as "the Prayer of Conseci-ation. " [2] That from 
 Laud's own words [Laud, iii. 347], and from the obvious sense 
 of the passage, it is plain that the celebrant was intended to 
 perform the conseci'ation standing in front of the Holy Table. 
 This was objected to in RomiiS Masttr-yiece, as "smell- 
 ing very strongly of Popery." [Laud, iv. 495.] In reference to 
 such changes. Laud argues that " the north end of the Table 
 in most places is too narrow, and wants room, to lay the 
 iService-book open before him that officiates, and to place the 
 bread and wine within his reach." [Here again Laud allows 
 the word "end" to stand for "side."] And [,3] that this 
 throws light on the present English rubric, which was clearly 
 fr.amed with the Scottish rubric in view ; and discourages 
 that interpretation of it which would have the Priest stand 
 before the Table only while ordering, not while consecrating, 
 the Elements. 
 
 The actual Prayer is like our own until "Hear us," except 
 that it reads "which" for "who" after " Father," and also 
 inserts "and Sacrifice" after "precious death" — an insertion 
 not taken from the Liturgy of 1549 ; then after the words, 
 "beseech Thee," comes the Invocation, a jmssage of which 
 Laud says [iii. 354] : "'Tis true, this passage is not in the 
 Prayer of Consecration in the Service-book of England ; hid 
 I wish loith all my heart it were. For though the consecration 
 of the Elements may bo without it, yet it is much more 
 solenui and full by that invocation. " The form may be com- 
 pared with those of Edward's First Liturgy and the present 
 Scottish Office. 
 
 First Book. 
 
 1637 
 
 Present Scottish. 
 
 And with Thy Holy Spirit and word ' 
 vouchsafe to bl^ess and sanc^>tify these 
 Thy gifts and creatures of bread and wine, 
 that they may be unto us the Body and 
 Blood of Thy most dearly beloved Snu 
 Jesus Christ : Who in the same night .... 
 
 And of Thy Almighty goodness vouch- And of Thy Almighty goodness vouch- 
 safe so to bless and sanctify witli Thy safe to bless and sanctify witli Thy word 
 word and Holy Spirit these Thy gifts and and Holy Spirit these Thy gifts and 
 creatures of bread and wine, that they creatures of bread and wine, that they 
 may be unto us the Body and Blood of may become the Body and Blood of Thy 
 Tliy most dearly beloved Son : so that wo most dearly beloved Sou. 
 receiving them according to Thy Son our 
 Saviour Jesus Christ's lioly institution, 
 in remembrance of His death and passion, 
 may be partakers of the same His most 
 precious Body and Blood : Who in the 
 night .... 
 
 It is remarkable that early in the eighteenth century Bishop 
 Rose of Edinburgli was accustomed, when using the English 
 Office of 1662, to insert this Invocation : and it became one 
 of the famous Usages. The present Scottish rite, since 1755, 
 has placed the Invocation after the Oblation, and, since 1764, 
 has omitted the Western phrase "to us," and the sentence, 
 "so that we receiving," etc. 
 
 The English Olfice until 1662 had no directions for any 
 "manual rites" in consecration. But the practice, as we 
 infer from Laud's letter to Wedderburn, and from Cosin 
 [ Works, V. 340], was for the Priest to take the paten anil 
 chalice into his liands. But the Scottish book prescribed all 
 the four manual rites, just as the book of 1662, evidently 
 borrowing from it, has prescribed them. This is one of the 
 most important instances of the beneficial effects of the 
 Scottish l)ook on the Caroline revision. 
 
 After the words of Institution came, " Immediately after 
 this shall be said the Memorial, or Prayer of Oblation as fol- 
 lowetli : " 
 
 "Wherefore, Lord and heavenly Father, according to 
 the institution of Thy dearly beloved Son our Saviour Jesus 
 Christ, we Thy humble servants do celebrate and make here 
 before Thy Divine Majesty, with these Thy holy gifts " [here 
 the present Scottish Office, since 1743, has added " which we 
 now oft'er unto Thee ; " an express oblation in this place being 
 
 1 It seems certain that l>y " word '* is meant tlie words of Institution. 
 
 one of the greater "Usages," and ranking as such with the 
 Invocation of the Holy Spirit, the mixed cup, and the non- 
 exclusion, to say the least, of prayer for the departed ;] ' 
 "the memorial which Thy Son hath willed us to make; 
 having in remembrance His blessed I'assion, " [the present 
 Scottish adds, "and precious Death, "] " miglity Resurrection, 
 and glorious Ascension ; rendering unto Thee most hearty 
 thanks for the innumerable benefits procured unto us by the 
 same." [Here the present Scottish inserts the Invocation.] 
 "And we entirely desire Thy Fatherly goodness," etc., as in 
 our present book down to "humbly beseeching Thee," when 
 following the book of 1549, it proceeded, "that whosoever 
 shall be partakers of this Holy Communion m.iy worthily re- 
 ceive the most precious Body and Blood of Thy Son Jesus 
 Christ, and lie fulfilled with "Thy grace and heavenly benedic- 
 tion, and made one body with Ilim, that He may dwell in 
 them, and they in Him. And although we be unworthy," 
 etc. , as in the present English. Then came the Lord's Prayer ; 
 Laud, it may be added, having thoroughly approved the 
 placing of it and of the Prayer of Oblation before the Com- 
 munion. Then the Prayer of Access ; and then the Com- 
 munion, the Bishop or tlie celebrant being ordered first to 
 receive, and then to administer to the other Clergy, " that 
 they may help him that celebrateth " (aa it then stood in the 
 
 ^ Of tliese four usages tlip Ijouk of 1037 sanctioned only one, tin:; Invoca- 
 1i4in.
 
 Cf)C ^risi) prai)cr laook. 
 
 709 
 
 English book, "that they may help the chief Minister") "all 
 humbly kneeling : " the English book then hail no such ad- 
 verb ; "meekly" was added in 1662. The Benediction, 
 " the Body of our Lord," etc. (which was much objected to 
 l)y the Puritans, as suggestive of transubstantiation !) was to 
 be said by the Celebrant himself when receiving, and to be 
 followed by Amen ; and the "Take and eat this," "Drink 
 this," which had been first inserted in 1552, were, according 
 to Wedderburn's request, omitted. Laud writes, " / see no 
 hurl in the omission of those latter words, none at all. And 
 if there bo any, it proceeded not from me." [Laud, iii. 357.] 
 
 After tlie administration, the Celebrant was to cover the 
 remains of the Sacrament "with a fair linen cloth or cor- 
 poral : " no such rule then existed in the EngUsh book, but 
 it was adopted — excepting the word "corporal," and with 
 the addition of the word "reverently" — in 1662. The Col- 
 lect "Almighty and overliving God "then followed, as in the 
 English book ; the strange error Mhich from the first book 
 downwards had made this prayer, while addressing the 
 Father, speak of "Thy mystical Body," was not corrected. 
 The Office was concluded by the Gloria in Excolsis and the 
 Blessing. Among the rubrics after it there was a direction 
 that after service what had been collected from the people 
 should 1)0 divided in the presence of the Presbyter and church- 
 wardens ; half was to be for the Presbyter's use, "to furnish 
 him with books of holy divinity ; " lialf for purposes of piety 
 and charity within the parish. There was also a careful pro- 
 vision, — which did not then exist in the English book, but 
 was adopted in 1G62, — for the prevention of irreverent use of 
 the consecrated remnants. To this was added: "And to 
 the end there may be little left, he that officiates is required 
 to consecrate with the least ; and then, if there be want, the 
 words of consecration may be repeated again, over more 
 either bread or wine ; the Presbyter beginning at these words 
 in the Prayer of Consecration : ' Our .Saviour, in the night 
 that He was betrayed, took ' " etc. This provision was also 
 adopted, and made somewhat more definite, in 16G2. The 
 last rubric provided that every parishioner shall communicate 
 at the least three times in the year, "of which Pasch or 
 Easter shall be one ; and shall also receive the Sacraments 
 and other rites according to the order in this book appointed." 
 This, excepting the word Pasch, which was a peculiarly 
 Scottish term for Easter, was then the language of the English 
 book ; but the Scottish omitted the rule about parishioners 
 reckoning at Easter with the parson, vicar, or curate, etc., 
 and paying all ecclesiastical dues. 
 
 The only features in the Occasional Offices worthy of special 
 notice are the following. In the first prayer at Public Baj)- 
 tism, before the entreaty that God wuuhl mercifully look 
 upon these children, came the sentence, "Sanctify this foun- 
 tain of Baptism, Thou Which art the Sanctifierof all things." 
 The first book had placed this sentence, together with a 
 signing of the Cross, in a Collect beginning, "O most merci- 
 ful God, our Saviour. Icsu Christ," which, with other ])rayers, 
 was to be said after the water in the font liad been changed, 
 and before any child was baptized therein. Bucer had ob- 
 jected to tliis ; "his fear was, lest it should engender the 
 
 idea, that into the Elements themselves there was infused 
 some magical efficacy." [WiLBEnroncE on BoJy Bajif. p. 247.] 
 His objection, however unreasonable, had led to the omission 
 of the benediction of the water in the second book : and the 
 compilers of the Scottish Service-book resolved to return to 
 the precedent of 1549, and to borrow from its elaborate bene- 
 dictory Office one sentence which should rei^resent the idea, 
 and might be inserted in the actual Order of Baptism. This 
 was one of the points which gave great offence ; it was a 
 "consecration of holy water." And in the prayer before 
 administration, " Almighty overliving God," which had stood 
 at the end of the benedictory form of 1549, the reading was, 
 " this water, which we here bless and dedicate in Thy Name 
 to this spiritual washing." The Caroline revisers substantially 
 imitated this when they inserted the clause, "Sanctify this 
 w.ater," etc., into the latter of these two prayers. 
 
 The Comminatiou address was to be heard by the people, 
 ".■sitting and attending with reverence," a direction not 
 found in the English book. 
 
 Such was the Service-book of 1637. Its history, to the 
 thoughtful Churchman, is suggestive of nmch hope "and com- 
 fort. After all the learned labour and devout sohcitude 
 bestowed upon it, after all the prayers made for its success, 
 it comes forth associated with all that could most deeply pre- 
 judice the people of Scotland in its disfavour ; it is made 
 the occasion of sacrilegious outbreaks ; it is sjiurned and de 
 nounced, with prayers that God would "confound" it; and 
 it virtually kindles the first flame of civil war. Those who 
 have been most heartily interested in it have to mourn, as 
 Laud did, over tlie failure of their hopes, and to prophesy 
 that Scotland "will one day have more cause " than them- 
 selves for sorrow. [Laud, iii. 33S.] Bishop AVedderburn, 
 driven, like most of the Scottish prelates, to seek a refuge 
 out of Scotland, dies at or near Canterbury, in 1639. [Lawson, 
 611.] Bishop MaxweU, appointed by the King to Irisli sees, 
 plundered and wounded by Romanist insurgents, dies Arch- 
 bishop of Tuam, February 14, 1G46 — being found lifeless on 
 his knees ; an end, surely, not unfitting for one who had so 
 laboured to promote God's worship. Years pass away ; the 
 Restoration arrives, and the Church of England has to re- 
 settle her Prayer Book. In this work the ill-fated Scottish 
 Prayer Book is unexpectedly and manifoldly influential ; it 
 assists the orthodox Caroline revisers to raise the tone of the 
 English book, by various significant though gentle alterations, 
 and in this way it materially strengthens the hold of Catholic 
 belief and devotion on the hearts of the P^nglish race. In 
 Scotland, indeed, the restored Church, for the most part, 
 worships without a Liturgy ; but when disestablished in 1GS9, 
 after some years, it adopts from the book of 1637 a Commu- 
 nion Ofiice which, jjassing through several revisions, becomoa 
 the known standard of a deeply earnest ehurchmanship, 
 imparts one of its main features to the American rite, and 
 nuiy yet, in God's Providence, do a work for Faith and Unity. 
 
 "Then I said, I have laboured in vain, I have spent my 
 strength for nought, and in vain -. yet surely my judgement 
 is with the Lord, and my work with my God." [Isa. xlix. 
 4.] W. B. 
 
 III. 
 
 THE lEISH PEAYER BOOK. 
 
 The introduction of the Revised English Prayer Book into 
 Ireland after the Restoration was ollected, not merely by 
 royal authority, or as an act of servile imitation and compli- 
 ance, but as the result of deliberate and careful consideration 
 on the part of the Convocation and Parliament of that king- 
 dom. Among the MSS. of Archbishop King preserved in 
 Trinity College, Dublin, is a volume containing the journals 
 of the Irish Convocation in 16G1 — 1665, from which it appears 
 that in August and September the English book was examined 
 by both Houses separately, and approved, the Lower House 
 recommending the addition of Forms of Prayer for the Lord- 
 Lieutenant and for October 23. In November they resolved 
 that an Act of Parliament should be asked for, enjoining the 
 use of the book on the Irish Church : but, from some unknown 
 causes, the procuring such an Act w.as delayed for nearly four 
 years.' At length, on January 17, 16GS, the Bill for Unifor- 
 
 1 See "The IrisIi Convocation of ir.i'.I," an article [by Rev. J. C. Cros- 
 thwaite] in tUo Irish Ecdesiaslical Jourmd for December 184.1, vol. ii. pp. 
 290-292. 
 
 mity was read for the first time in the House of Commons; 
 after the second reading, on February 1, it was referred to a 
 conimittoc, which reported that alterations were nei.:cssary in 
 regard to dates wliich had already elapsed, aiul one or two 
 other minor points. A new Bill was consequently introduced 
 on May 18, 16G6, which passed the House of Commons on 
 May 22, and the House of Lords in due succession, and 
 received the Royal Assent on June 18. 
 
 The English I'rayer Book is therefore the Prayer Book also 
 of the Irish Churcli by its own free adoption. But it con- 
 tained, and still in a lesser degree contains, several additions 
 which render it a distinct book, and which we now proceed 
 to point out in brief detail. - 
 
 2 Tlic orij^'inal MS. of tlio Irish Book i.s fortunately still preserved in tlio 
 Itolls Odiee in Ilul>lin ; it w.i.s edit^-cl by Arcliilmld J. Stejiliena, Esq., in 
 IS-lO-JiO. in tin-ec ^■^lls. for llio Keel. Hist.. Sne, . witli fnll and elaborate his- 
 f^oi-ical introdiu'tioiis. A valniiljU- slioicli of tlio hisiory of llie Irish book, 
 by Rev. W. Keatin;;r Clay, B.l)., is to be found in the britUh Magazine for 
 December 1840, pp. (Wl-('2ii.
 
 7IO 
 
 (General 3ppcnDir. 
 
 I. In 1662 an Act of the Irish Parliament was passed (14 
 & iri Car. II. c. xxiii. ) which ordered that October 23 be 
 yearly kept as a day of thanksgiving for the discovery of the 
 conspiracy to seize Dubhn Castle and murder all the Protes- 
 tants in 1641, which was revealed, as the Act states, not 
 many hours before the time appointed for its execution, by 
 Owen O'Conuelly, "a meer Irisliman," who had been brought 
 up as a Protestant. ' This Act ordered that Morning Prayer 
 should be offered in all churches, without prescribing any 
 particular form of thanksgiving ; buton November 11th in the 
 same year the Irish Convocation, in a declaration of acceijt- 
 ance of the revised Englisli Liturgy, ordered that a new 
 service be prepared for this day, as well as a Prayer for the 
 Lord-Lieutenant. - 
 
 Considerable delay ensued in the preparation of the form, 
 and the execution of the necessary formalities for giving it 
 legal sanction, as well as in the extension of the Act of 
 Uniformity to Ireland. In a letter from the ]\Iarquis of 
 Ormonde, as Lord-Lieutenant, to the Earl of Arlington, dated 
 at Dubhn, July 7, 1666 (preserved amongst Carte's MSS. in 
 the Bodleian Library, vol. li. p. 129) we read, "The Lord 
 Primate [Margetsou] brought me the enclosed draught of a 
 warrant for the King to signe, whereby certain prayers fitted 
 for this kingdom are ordered to be added to the Booke of 
 Common Prayer, which cannot be printed till his Majestie 
 shall please to send the warrant signed. " These prayers are 
 consequently not found in the MS. Book of Common Prayer 
 attached to the Irish Act of Uniformity, that Act having 
 received the Royal Assent on June IS, 1666, nor is October 
 23 mentioned there in the Calendar, in the list of "Certain 
 solemn days." The warrant, however, for which the Primate 
 asked was issued on August 15 ; and the service for October 
 23 consequently appears in the first Irish edition of the 
 revised Common Prayer, whicli was published in the same 
 year (1666), printed by John Crook at Dublin, in quarto;^ 
 although the service seems to have been added here after the 
 rest of the volume (which was printed at different times) had 
 been finished.^ 
 
 On the accession of George I. all the State Services were 
 revised by the Irish Bishops, for the sake of bringing them 
 into accordance with the English altered versions of those 
 which were in joint use, and the live (together with the 
 prayers for the Lord-Lieutenant) were tlien reissued by a 
 warrant from the King in Council, dated November 3, 1715. 
 
 This form retained its place in the Prayer Books in use in 
 Ireland (although .since the Union it was not mentioned in 
 the Order in Council prefixed to the State Services) until the 
 discontinuance of tlie State Services in England, when the 
 observance of the day was abrogated by the same statute 
 which abolished three of the English State holidays, viz. 22 
 Vict. c. 2, wliich received the Royal Assent March 25, 1859. 
 The abrogation, however, was not conducted according to the 
 constitutional course which was followed with reference to 
 the Enghsh Offices. No Irisli Convocation was summoned 
 to consider the matter ; and a service which possessed the 
 authority of the Church as weU as of the State was abolished 
 by being included in a Bill which originally was contemplated 
 only with regard to the three days, the disuse of the Offices 
 for which had been recommended by the English Convoca- 
 tion, and enjoined by Royal Warrant of 17th January 1859, 
 pursuant to previous addresses from the Houses of Parlia- 
 ment. 
 
 II. The Prayer for the Lord-Lieutenant still used in the 
 Dady Service, after that for the Royal Family, appears in 
 the MS. Book of Conmion Prayer, but, strange to say, is 
 omitted in the first printed edition. This appears to shew 
 that the earlier portion of that book was printed before the 
 passing of the Irish Act of Uniformity to wliich the MS. was 
 annexed. The prayer thus authorized by the three Estates 
 of the Realm is tlie second of the two prayers which are 
 
 Erinted in the present Irish editions, the first of these having 
 een added (without any apparent reason) by the authority 
 
 1 The observance of Ihs day had been enjoined twenty years preriou.sly 
 by An Act of State made by the Lords Ju.stice.s and Council of Ireland," 
 November 23, 1642, which was printed by Bladen at Dublin, at the .same 
 date. But the subsequent troubles had of course prevented the carryins 
 out of this Ordinance. A copy of it is to be found in the Kino's Inn 
 Library at Dublin, with the press-mark, N. S, ICa. [Ex Uform J P 
 Prendergast, Esq.] ■ . • 
 
 2 Stephens' Introd. to the Irish Prayer Book, vol. i. p. xc. 
 
 5 Only one copy of this edition is known to be extant, which was in 
 the library of the Me Earl of Charlemont. At the auction of that collec- 
 tion in isti5 it was sold for £5, 10s., and is now in the British Museum 
 
 * Dr. Elrington in Stephens' Iri.sh C. P., vol. i. cxxiii., British Maaatinr 
 1846, p. 019. 
 
 only of an Order of the King in Council, dated November 3, 
 1715. The following vvords, which originally formed part of 
 tlie commencement of tlie other prayer, "by Whose will, 
 providence, and Spirit powers are ordained, governments 
 established, and diversities of administrations are dispensed," 
 are found omitted in Prayer Books printed in 1700 and 1710, 
 as weU as in all later editions, an omission which probably 
 commenced at the accession of William III. 
 
 A " praier for the Lord Deputie " is found in the earliest 
 Irish Prayer Book, printed at Dublin in 1551, and is said to 
 have continued in use, but witli several variations, until the 
 passing of the Act of Uniformity in 1666. 
 
 III. Another form peculiar to the Irish book is that "For 
 the Visitation of Prisoners," consisting of tliree Oflfices, one 
 to be used when "a prisoner is confined for some great or 
 capital crime," another when "a criminal is under sentence 
 of death," and a third "for imprisoned debtors." These 
 were prepared in tlie Convocation held in Dublin in 1711, and 
 were printed and annexed to the Praj'er Book, " pursuant to 
 Her Majesty's directions," by a warrant of tlie Lord-Lieu- 
 tenant and Council, dated April 13, 1714. 
 
 IV. " A Form of Consecration, or Dedication of Churches 
 and Chapels, according to the use of the Church of Ireland," 
 followed by "An Office to be used in the Restauration of a 
 Church," and "A Short Office for Expiation and Illustration 
 of a Church desecrated or prophan'd " appears in the quarto 
 edition of the Prayer Book printed by John Crook in 1700, 
 and in subsequent folio editions printed by Griersou. These 
 forms were reprinted from an edition printed separately by 
 the former printer in 1666, but it is not known by whom they 
 were prepared, or by what authority they were annexed to 
 the Prayer Book. Although not now attached to the book, 
 the Form of Consecration is that which is still in use. 
 
 V. In the quarto edition of 1700 and the folio of 1721, the 
 foUo\ving unauthorized additions are also found : [1] "A Form 
 for receiving lapsed Protestants, or reconciling converted 
 Papists to our Church," which is said to have been written by 
 Anthony Dopping, Bishop of Meath, and which was first 
 printed separately in 1690 ; and [2] the Commemoration 
 "Prayers for the use of Trinity College, Dublin." A Form 
 of Bidding Prayer was prepared and enjoined by decree of 
 Convocation of February 5, 1662 ; ^ but it is not known how 
 far its use was observed, or when it was discontinued." 
 
 W. D. M. [A.D. 1866.] 
 
 The foregoing account of the Prayer Book of the Church of 
 Ireland is now the history of an obsolete book. The Dis- 
 establishment effected in 1870 necessitated some verbal 
 alterations, and tlie opportunity was taken of using the new 
 machinery of a free and general Sj-nod for the carrying out 
 of a revision of the wliole Prayer Book. Into the history of 
 this work and of the controversy which raged about it, it is not 
 our part to enter ; suffice it to say that it lasted for six years, 
 that the most revolutionary changes were at first advocated 
 and temporarily carried, but that delay fortunately enabled, 
 by God's blessing, wiser counsels and calmer judgements to 
 prevail, while tune brought tardy repentance to not a few of 
 tlie would-be reformers. At length, in 1877, the revised book 
 received the final approval of the Synod, and was published 
 with the old title as "according to the use of the Church of 
 Ireland." A Preface, of which the original draft was written 
 by Dr. Fitzgerald, Bishop of Killaloe, is prefixed, which 
 points out in temperate and judicious language the principal 
 changes in the Communion, Visitation, and other Offices, 
 and the reasons for making no change in tliose for Baptism 
 and Ordination. Omitting minute verbal alterations, the 
 following are the most noteworthy distinctive features of the 
 iiook : — 
 
 1. The Apocrypha is entirely omitted from the Lectionary. 
 
 2. The Ornaments rubric is omitted ; and several new 
 rubrics give sanction to variations in the form and order of 
 sei-vices, and to the use of the Irish language, or any other 
 language better understood by the people. 
 
 3. Psalm cxlWii. may be said in place of the Te Deum or 
 Benedicite. 
 
 4. The Prayer for the Lord-Lieutenant (slightly altered 
 from the second in the old book). 
 
 5. A Collect from the end of the Communion Service may 
 be substituted for the Third CoUect at Evening Prayer. 
 
 6. The rubric before the Creed of St. Athanasius is alto- 
 gether omitted. 
 
 7. Prayers for unity (from the Accession Service), in the 
 
 ^ Printed in Insh Eccl. Jouni., uhi supra, p. 291, and Brit. Mag. xxx. 013.
 
 Ctje ^cisfj Ipraj^cr TBook. 
 
 711 
 
 time of common sickness, for a sick person, for the Rogation 
 Days, for New Year's Day, for Christian Missions, for the 
 General Synod, and one t<5 l)e used in Colleges and Schools, 
 are inserted among the Occasional Prayers, and a tlianks- 
 giving for a sick person's recovery among the Occasional 
 Thanksgivings. 
 
 8. Rubrics provide that the Collects, Epistles, and Gospels 
 for Ash Wednesday, Good Friday, and Ascension Day shall 
 always be used although otlier days may concur ; and that 
 the Office for Ascension Day shall serve until the Saturday 
 evening following. 
 
 9. Double Collects, Epistles, and Gospels are provided (as m 
 Edward VI. 's first book) for Christmas Day and Easter Day ; 
 the Christmas Collect is from the Sarum Missal, " In vigilia," 
 and the Easter Collect from the Sarum Breviary. 
 
 10. The second rubric before the Order for Holy Com- 
 munion is altered, and the third omitted. 
 
 11. The Prayers for the Queen may be omitted after tiie 
 Commandments. 
 
 12. The Ascriptions of Cilory and Thanks before and after 
 tlie Gospel are authorized. 
 
 13. The placing of the Bread and Wine on the Holy Table 
 at any time before the Oblation in the Prayer for the Church 
 Militant is allowed. 
 
 14. The words "condemnation" and "judgement" are 
 substituted for " damnation " in the Warning and in the Ex- 
 hortation. 
 
 15. The Priest is ordered to say the Prayer of Consecration 
 ' ' standing at the north side of the Table. " 
 
 16. The Gloria in Excelsis is to be said standing. 
 
 17. An additional optional Collect is added among those 
 to be said after the Prayer for the Church Militant, and one 
 which may be used when the latter is not said. 
 
 18. The minimum number of Communicants is reduced to 
 two ; and provision is made for saying, with the licence of 
 the Ordinary, tlie words of administration to a number of 
 communicants at once. 
 
 19. A^o change \s made in the Baptismal Office beyond 
 
 allowing parents to be sponsors, and one sponsor to 
 suffice. 
 
 20. In tlie Catechism tlic following Question and Answer 
 are added (from tlie 28th Article) : " Question. After wliat 
 manner are the Body and Blood of Christ taken and received 
 in the Lord's Supper? Ansuvr. Only after a heavenly 
 and spiritual manner, and the mean whereby they are taken 
 and received is Faith." 
 
 21. Some verbal changes are made in the Marriage Service, 
 and a Collect and the Apostolical Benediction added at the end. 
 
 22. Tlie Absolution from the Communion Office is inserted 
 in the Visitation of the Sick in place of its own, and a 
 prayer added for a sick person wlicii recovering. 
 
 23. In the Burial Office there is tlie alternative Lesson of 
 1 Thess. iv. 13-18 ; and the thanksgiving for the delivery of 
 the deceased person from the miseries of this world is omitted. 
 
 24. In the Commination the wish for the revival of obsolete 
 disciphne is omitted, and the word "penance" is changed to 
 "repentance." 
 
 25. In the Ordinal t>o change is made beyond the omission 
 of the Oath of Supremacy. 
 
 26. The Service for tlie Queen's Accession is shortened. 
 
 27. Forms are added [1] for the first Sunday in ■\\hich a 
 Minister officiates in a new cure ; [2] for Harvest ; [3] for the 
 Consecration of a Church, and [4] of a Cliurchyard or other 
 Burial-ground ; [5] for the Visitation of Prisoners (which is, 
 with one or two small alterations, the same as that in the 
 foi-mer book). 
 
 The Thirty-nine Ai-ticles and the Table of Kindred and 
 Affinity ; and (but as no part of the book) fifty-four Canons 
 enacted in 1871 and 1877, in which are stringent restrictions 
 on the use of vestments, postures, and gestures ; and pro- 
 hibitions of the ringing of any bell during service, of stone 
 altars, lights at the Communion Table, or elsewhere, except 
 when necessary for giving light, crosses on or behind the 
 Communion Table, the use of the Mixed Chalice or Wafer 
 Bread, elevation of the Paten or Cup, Incense, and Processions. 
 
 W. D. M. [A.D. 1883.]
 
 And I SAW a new heaven and a new earth: foe the fikst heaven and the first earth were passed away; 
 
 AND THERE WAS NO MORE SEA. AnD I JoHN SAW THE HOLY riTY, NEW JERUSALEM, COMING DOWN FROM OoD OUT OF 
 
 heaven, prepared as a bride adorned for her husband and i saw no temple therein : for the lord 
 
 God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the 
 
 MOON, to SHIUE in IT : FOR THE CLORV OP GoD DID LIGHTEN IT, AND THE LaMB IS THE LiGHT THEREOF.
 
 INDEX AND GLOSSARY. 
 
 Abgarus, King of Etlcssii, his cure ami 
 
 couversion, 325. 
 Ablution, the ceremonial rinsing of the 
 Chalice after the Celebration of 
 Holy Communion. It is done with 
 wine and water, which arc reverently 
 drunk by the Priest. [See sixth Rub- 
 ric after Communion Office, 398.] 
 
 Abolition of early Liturgies of Europe, 
 346. 
 
 Absolutign, the priestly act whereby 
 the pardon of God is conveyed to peni- 
 tents. Also the form of words em- 
 ployed. 
 
 Absolution iu Communion Office, 381 ; 
 in Mattins and Evensong, 183, 381 ; 
 Manual Sar. on, 468, n. 1 ; of Sick, 
 4(37 ; power of, when first stated, 664, 
 C91 ; form of conveying power of, 691. 
 
 Abstinence, a moderated kind of Fast- 
 ing. 
 
 Accession Service, 119, r)72 n., 704. 
 
 Accessories of Divine Worship, Compari- 
 son of Rubrics, 64 ; the Reformers' 
 standard in the time of Elizabeth, 
 63. 
 
 "Accustomed duty " to Priest and Clerk, 
 453. 
 
 Act .authorizing drawing up of the Eng- 
 lish Ordiual, 660 ; same repealed, 661 ; 
 authorizing use of Ordinal 1.566, 6G2. 
 
 Act 5 Geo. IV., Omission of Burial Office, 
 476. 
 
 Act 22 Vict., repealing the State Services, 
 704. 
 
 Acta Sanctorum, 127. 
 
 Acts of Queen Mary repealed, 81. 
 
 Acts of Uniformity, Edw. VI. [1549], 84; 
 [1552], 84; Eliz. [1559], 84; Charles 
 II. [1662], 88 ; Viet. [1872], 93 ; what it 
 empowers the Sovereign to authorize, 
 82; 14tli Charles II. and Canons, 67. 
 
 Admission of Catecliuinen, how repre- 
 sented in our Office, 409. 
 
 Admonition before Marriage, 450. 
 
 Adoption inchulod in New Birth, 406. 
 
 Adullam, Cave of, 555, 643. 
 
 Adults, Baptism of, 424. 
 
 Advent "0 Sapientia " Antiphon, 249; 
 Ember days, 248 ; First Sunday — 
 what is represented, 246 ; Fourtli Sun- 
 day — alteration in the Collect, 249 ; 
 general principle of its observance, 
 tliat of our own Cluirch, 245 ; liow 
 kept in the Eastern Chnrcli, 245 ; how 
 observed anciently by the "Religious," 
 246 ; its observance primitive under 
 another name, 245 ; said to l)e insti- 
 tuted by St. Peter, 245 ; observed as a 
 Lent, 245; Rule for finding, 116, 245; 
 Epistles and Gospels for \\'ednesdays 
 and Fridays, 246 ; as a preparation for 
 Christmas, 246 ; Second, events pre- 
 ceding it, 596 ; period of, 592. 
 
 Advents of the Lord, 548. 
 
 Advertisements and Injunctions of Queen 
 EIizal)eth, 64, 65. 
 
 .(Elfric, Injunctions on vernacular teach- 
 ing, 3 ; Canons of, on Communion of 
 Sick, 472. 
 
 ArpnsioN, the pourincj of the water on 
 recipients of Holy Baptism, as distin- 
 guished from Aspersion or Sprinkling. 
 [See Immersion.] 
 Aflusion, Baptism by, 404, 416. 
 " After," its Liturgical sense, 182. 
 Agatha, St., 136. 
 
 Age, Canonical, for Ordination, 665, 
 673. 
 
 Agnes, St., Benediction of lambs at her 
 Church, 132. 
 
 Aholiab, his inspired wisdom given for 
 Ceremonial Worship, 45. 
 
 Aidan, St., 128, 140. 
 
 Ai.SLE, the side or wing of a Church, 
 separated from the Nave by the arcade, 
 i.e. the piers and arches. 
 
 Alb, or Alee, the close-fitting white 
 linen tunic or coat worn by the Priest 
 and his assistants at the celebration of 
 Holy Communion, 79. 
 
 Alban, St., the first recorded British 
 Martyr, 152. 
 
 Albanopolis, Martyrdom of St. Bartholo- 
 mew, 337. 
 
 Alcuin, Quotations from, on Candlemas, 
 326. 
 
 Aldersou, Baron, on publication of banns, 
 447. 
 
 Alcss, Translator of the Prayer Book into 
 Latin, 20. 
 
 Alexandria, St. Mark martyred there, 
 330 ; catechetical school of, 428 ; Lit- 
 urgy of, 345 ; use of " Missa Sicca " at, 
 397. 
 
 Alexandrine Manuscript and the Te 
 Deum, 190. 
 
 " All conditions of men," Prayer for, its 
 autliorsliip and intention, 238. 
 
 " ^Ul holy Martyr-s' " Festival, 302. 
 
 All Saints' Festival, 341 ; Sarum Psalms, 
 516, 5.30, 543, 581, 583, 585, 594, 603, 
 620. 
 
 Allegation of impediment at time of Mar- 
 riage, 451. 
 
 Allegiance, Oatli of, required of Bishops 
 in Greek Chureli, 696. 
 
 Allegiance and Conformity, Declaration 
 of, in Act of Uniformity, 89. 
 
 " Allowcth," old word for " appnnes and 
 accepts," 411. 
 
 Almanacks, Proliibited times for Mar- 
 riage in, 447. 
 
 Alms, Olfering of, 378. 
 
 Alphabet Psalms, 616-623. 
 
 Alphege, St., 144. 
 
 Altai;, tlic "Table of the Lord," where- 
 on tlic Cliristian Sacrifice of the Euch- 
 arist is oll'ered to (iod. 
 
 Altar, a term properly applied to the 
 Lord's Table, 357, 370; early names 
 for, 357 ; of stone or wood, 357 ; 
 wooden in Eastern Cliurch, 357 ; in 
 
 Srivato liouse, 357 ; its position and 
 ecorations in primitive times, 357 ; of 
 St. Peter at Rome, 357 ; of St. Cuth- 
 bert at Ourliam, 357 ; the, seen by St. 
 John, its .arrangement, 47 ; rails, 370. 
 Altar-lights, X-Ti. 
 Alterations at the Re\ision of 1559, 23 ; 
 
 Alterations in 1661 — principles on 
 which the Convocation acted, 98. 
 
 Amalarius, his use of the Benedictus, 
 194. 
 
 Amalgamation of Offices for Private and 
 Public Baptism, 423. 
 
 Ambrose .and Augustine, SS., and the 
 Te Deum, 189. 
 
 Ambrose, St., on Amen after Prayer of 
 Consecration, 390 ; on Benediction of 
 Water, 414 ; on Burial, 475 ; ease of 
 private Celebration, 473 ; on Confir 
 mation, 437 ; tradition respecting him, 
 144 ; excommunicates the Emperor — 
 introduced Metrical Hymns, 144 ; his 
 influence over Western Church Music, 
 55 ; his writings — contests with Heresy 
 — saying .attributed to him, 144 ; on 
 Marriage, 446 ; on Pnaycr of Invoca- 
 tion in Confirmation, 442 ; on trine 
 immersion, 404 ; what he says of the 
 Psalms, 499. 
 
 Ambrosian Rite, 144, 221, 345. 
 
 Amen after Lord's Prayer, 185 ; after 
 Prayer of Consecr.ation, 390 ; on re- 
 ceiving consecrated Elements, 392. 
 
 American Church, Burial Office of, 482 ; 
 Prayer Book, 42 ; Prayer Book, its 
 variations from that of England, 42 ; 
 Liturgy in extenso, 368 ; Liturgy re- 
 ferred to, 350, 373, 375. 
 
 Amice, one of the minor Eucharistic 
 vestments, 79. 
 
 Amphibalus sheltered by St. Alban, 152. 
 
 Ampulla of St. Remi, at Rheims, 168. 
 
 Anabaptism, its growth during the Great 
 Rebellion, 98 ; rendered baptism of 
 Adults necessary, 424. 
 
 Anabaptist heresy protested against, 411. 
 
 ANAnioRA, the most solemn portion of 
 the Eastern Liturgy, beginning with 
 the Sursum Corda, and including the 
 Consecration, 346. 
 
 Ancient Customs in Baptism, 408, 412. 
 
 Ancient English Collects, 5, 214, 237, 
 .300, 302, 305, 328, 338. 
 
 Ancient English Exhortation at Com- 
 munion, .382; at Baptism, 419; at 
 Marri.agc, 450. 
 
 Ancient English Questions .and Exhorta 
 tions in Communion of Dying, 464. 
 
 Ancient English Service of Aspersion, 6. 
 
 Ancient English version of Niccne Creed, 
 375. 
 
 Ancient English versions of Lord's 
 Prayer, 5 ; of Apostles' Creed, 21 '2. 
 
 Ancient Form of Confession, Misereatur, 
 .and Absolution, 184. 
 
 Ancient Offices for Churching of Women, 
 486. 
 
 Ancient iirccedent for the Thanksgiving 
 after Baptism, 418. 
 
 Andrew, St., afl'ecting words .at his 
 crucifixion, 324; his Festival, 323; 
 his History, 324 ; his labours and mar- 
 tyrdom, .324 ; patron of the .Scotch and 
 Russian Churches, 324. 
 
 Andrewcs, Bishop, on catechizing, 430 ; 
 on Churcliing of Women, 487 ; on 
 Eucliaristic Commemoration of De-
 
 7H 
 
 JlnDcjc ano (©lossar^. 
 
 parted, 394 ; on the Absolution, 184 ; 
 suggestion as to the sentences, 181 ; 
 on meaning of Karrix^u, 428 ; on Offer- 
 ings at Churcliings, 488 ; quotation, 
 227 ; used Wafer Bread, 398. 
 
 Angel, primitive name for Bishops, 657. 
 
 Angelical Hymn, 395. 
 
 Angels, why commemorated, 339 ; their 
 names, 339 ; their presence at the Holy 
 Eucharist, 387. 
 
 Anglican Communion, aspect of, as re- 
 gards Ornaments, towards the rest of 
 Christendom, 74. 
 
 Anne, St., mother of Blessed Virgin 
 Mary, 156. 
 
 Annotine Easter, 293. 
 
 Annunciation, The, mentioned by many of 
 tlie earliest writers, 329. 
 
 AxoiNTixG OF THE SiCK, an Apostolic 
 practice of whicli Extreme Unction is 
 declared in the Articles to be a " cor- 
 rupt following. ' ' [iS'ee Visitation of the 
 Sick, 460, 470.] 
 
 Anointing at Baptism in Sarum rite, 416, 
 Orig. ; Prayer Book of 1549, 416, n. ; 
 Office of 1549 for, 470 ; Oil, 544. 
 
 Anselm, St., "I put Tlij- precious Pas- 
 sion," etc., 465. 
 
 "Answer " of all the people, 187. 
 
 Anthem, a musical composition sung 
 after the Third Collect at Mattius and 
 Evensong. The term used to be ap- 
 plied to the Canticles. [Rubric before 
 Venite exultemus.] 
 
 Antliem, Form of the word, in various 
 languages, 60. 
 
 Antliem or Hymn, valuable Auxiliaries, 
 62 ; how they may popularize Church 
 doctrine, 62 ; should respond to the 
 service of the day, 62. 
 
 Anthem, in Burial Office, 480 ; in Visita- 
 tion of Sick, 461 ; its proper place in 
 the Service, 61 ; not rubrically recog- 
 nized till 1661, 61 ; Synonym for Anti- 
 phonal, or Responsive Music, 60 ; to 
 what we owe the modern ones, 60. 
 
 Anthems, in the Injunctions of Edward 
 VI., 13. 
 
 AiiViymn, mistake of Barrow and John- 
 son, 60. 
 
 Antichrist, instrument of the EWl One, 
 642; City of, 547 ; Church of, 560; final 
 contest with him, 574, 575 ; ten king- 
 doms of, 585 ; Antichrist prefigured by 
 Sehon, Og, etc., 638 ; subjugation of, 
 509, 594, 596 ; types of, 551. 
 
 Antichristianism, a compromise, 511. 
 
 Antioch, a great intellectual and theo- 
 logical centre, 54 ; its earlj' Church 
 Singing and Music, 54. 
 
 Antiphon of the Litany, 576 ; at burials 
 in Mediajval Cluirch, 481 ; Salvator 
 mundi in Visitation of Sick, 469 ; Nc 
 remhmcaris in Visitation of .Sick, 461. 
 
 Antiphonal Singing, its early introduc- 
 tion, 54 ; structure of Psalms, 636. 
 
 Antiphons as examples of the use of Holy 
 Scripture in Acts of Adoration, 249 ; 
 for third and fourth weeks in Advent, 
 249. 
 
 Anti-ritual party, 1564-65, Remonstrance 
 of the Queen, 65. 
 
 Apostles and Evangelists, Sarum Psalms, 
 516, 530, 543, 546, 558, 560, 598, 600, 
 615, 617, 620, 632, 640. 
 
 Apostles, succession of Ministry from, 
 655 ; Bishops ordained by, 657 ; insti- 
 tution of the Order by our Lord, 655 ; 
 power and authority of, 655 ; the three 
 chosen ones pillars of the Church, 254; 
 mystically signified by stars, 638 ; 
 their office as rulers foretold, 566 ; 
 their tribes, 565 ; care for the faith of 
 their converts, 196. 
 
 Apostolate, in substance an Episcopate, 
 655. 
 
 Apostolic Christianity, how it reached 
 Britain, 1; "hours of prayer," con- 
 stitutions quoted, 177 ; usages in Holy 
 Eucharist, 344 ; practice of Confirma- 
 tion, 437. 
 
 Apostolical Constitutions on Benediction 
 of Water, 414 ; forbade single immer- 
 sion, 404 ; on Gloria in Excelsis, 395 ; 
 on Lord's Prayer after B.aptism, 418. 
 
 Apostolical Succession, Scriptural autho- 
 rity for, 657 ; Patristic .authority for, 
 657 ; of Church of England, 656, 668- 
 672. 
 
 Appendix to Burial Office, 483 ; to Com- 
 munion Office, 361 ; of four Prayers to 
 Visitation of the Sick, 460, 470. 
 
 Apkox, Bishop's, a short cassock, so 
 called from having all cut away excej^t 
 what is sufficient to cover tlie front of 
 the person from the neck to the knees. 
 
 Archbishop of Canterbury, legafus natug, 
 446 ; his apostolic descent, 668-672. 
 
 Archdeacon, duties of, in connection with 
 Ordination, 674, 683. 
 
 Avian Form of Baptism, 403 ; hei-etics, 
 their alteration of the Gloria Patri, 
 186. 
 
 Arius, Heresy of, 217. 
 
 Aries, Council of, on Lay Baptism, 404. 
 
 Armenian Church, their time of observing 
 Christmas, 257. 
 
 Article XXV., on Marriage, 458 ; on 
 Sacraments, 435 ; XXVI. and XXXI. 
 on Eucharistic Sacrifice, 390 ; XXVII. 
 on Infant Baptism, 407 ; XXVIII., 
 explanatory of "Black" Rubric, 399. 
 
 Articles accessory to Divine Service not 
 expressly mentioned, not forbidden, 
 68; of the Christian Faith, 432; "to 
 stablish Christian quietness," 1536, 
 419, Orig., and n. 
 
 Asaph and his brethren choristers, 51. 
 
 Ascension Day noticeable. Ritual pro- 
 vision for it, 298 ; Sunday after, signi- 
 ficant name of, 299 ; Psalms, 511, 518, 
 521, 546, 613. 
 
 Ascension-tide, Sarum Psalms, 516, 518. 
 
 Ash- Wednesday, Commination Service 
 on, 490; Psalms, 504, 529, 536, 549, 
 601, 634, 643; its name ancient and 
 popular, 268. 
 
 Ashes, Benediction of, 268, 490. 
 
 A.SPERSION. [See Affusion.] 
 
 Aspersion of Holy Water, English Form 
 for, 6. 
 
 Assent and Consent of the Clergy, 89. 
 
 Athanasian Creed, its reputed Author- 
 ship, 216. 
 
 Athanasius, St., b.aptized some boys when 
 himself a boy, 404 ; discouraged much 
 musical infiection in saying the Divine 
 Offices, 56 ; on Gloria in Excelsis, 395. 
 
 Atheism, more subtle than open, 511. 
 
 Athelstan's Psalter, Gloria in Excelsis in, 
 395. 
 
 Augustine, St., and Te Deum, 160; on 
 burials, 475 ; on catechizing, 428 ; on 
 "children of God," 432; on Cross in 
 Baptism, 402, n. 5 ; on Cross in Bene- 
 diction of Water, 415, u. 1 ; effect on 
 him of Church Music, 54 ; regarding 
 ceremonies, 107 ; on Christianity in 
 Britain, 453; on "tlie Lord is King," 
 599 ; on Infant Baptism, 407 ; on Lay 
 Baptism, 405 ; on Maniclijean rejection 
 of Water, 403 ; on Marriage, 446 ; note 
 from his Confessions, 190 ; on the early 
 use of Psalm xxii., 519 ; on obligations 
 of Sponsors, 434 ; prayed for his de- 
 ceased mother, 476 ; Sermon on St. 
 Stephen's Day, 251 ; on Sursum Corda, 
 386 ; visited the sick, 460. 
 
 Augustine, St. , of Canterbury, his Mission 
 from St. Gregorj', 148 ; false impres- 
 sions of, 1 ; his difficulties with the 
 British Church, 1 ; Archbishop of Can- 
 terbury, 148 ; revision of English 
 Liturgy, 346, 347. 
 
 Auricular Confession, 466 ; use of, 381. 
 
 Authority, who in place of, 96. 
 
 Authorities used in Annotated Prayer 
 Book, viii., xv. 
 
 Average age of mankind, 593. 
 
 Babylon, the Mystical, 546, 573, 639. 
 
 Bacon, Lord, his saying respecting Non- 
 conformists, 31. 
 
 Baker, Sir Richard, on the Lord's Prayer, 
 185. 
 
 Baldachin, a canopy placed above the 
 Altar, and generally projecting from 
 the waU behind it. 
 
 Bancroft, Bishop, his collection of Canons, 
 66. 
 
 Bann.s, the publication in Church of 
 intended niamages, 376, 446. 
 
 Banns, rubric on, incorrectly printed in 
 modern Prayer Books, 447. 
 
 Bapti.sm, the initiatory Sacrament, 
 wherein we are born again of water 
 and of the Holy Ghost. 
 
 Bai)tisiii, the actual administration, 416 ; 
 of Adults, 424 ; administration of, in 
 6th century, 402 ; administration of, 
 in Primitive Church, 402 ; allowed in 
 private houses to royal children by a 
 mediaeval rubric, 407 ; ancient custom.s 
 in, 408, 412 ; answers on, in Catechism, 
 431-43,3, 435, 436; by father of child, 
 why not seemly, 408 ; clinic, 404 ; con- 
 ditional, 423 ; earliest Office for, 402, 
 
 403 ; its efiect, 405 ; essentials of, 403 ; 
 evidence on, from Acts of Apostles, 
 401; "Form" in, 402; variation of, 
 
 404 ; history of, 401 ; how long after 
 birth, 420 ; how typified in the begin- 
 ning of Miracles, 260 ; of Infants, 401 ; 
 Introduction to Offices for, 401 ; itera- 
 tion of, 409 ; Jewish, 401 ; of St. John 
 Baptist, 401 ; "Matter" in, 403; the 
 Minister of, 404, 425 ; not to be de- 
 layed, 407, 420 ; of the world by the 
 Deluge, 410 ; of our Lord, consecrated 
 water, 258 ; of our Lord, anciently 
 commemorated, 258 ; Private, 420 ; 
 Public, Office for, 407 ; in Riper Years, 
 424 ; by sprinkling, 404 ; by surgeons, 
 
 405 ; by women, 405 ; time for, 408 ; 
 uses of word in New Testament, 401 ; 
 Verbal and typical foreshadowings of, 
 401 ; Vows, 412. 
 
 BaTTTiiT^a, HaTTTl^w, HdiTTUj 401. 
 
 Baptismal Office — its former Preface, 288. 
 
 Barnabas, St., Festival, Epistle, and 
 traditions respecting him, 332 ; his 
 alleged Epistle, 332 ; on duration of 
 world, 593. 
 
 Bartholomew, St., identified by some 
 with Nathanael, 337 ; traditions re- 
 specting him, 337. 
 
 Barwick, Dean, first to restore the Choral 
 service in 1660, 28. 
 
 BasU, St., on daily offices of the Primitive 
 Church, 177 ; on Baptismal Renuncia- 
 tion, 413 ; his Epistle to Neocresarea, 
 221 ; Liturgy of, 345 ; on ^Marriage, 
 446 ; on trine immersion, 404. 
 
 Baxter, his objection to pray after Mar- 
 riage Service, 457 ; Prayer Book of, 
 31, 97. 
 
 "Beating the bounds," 223. 
 
 Beauvais, Baptismal Office of, 411. 
 
 Bede, Tlie Venerable, 149 ; on the " Bap- 
 tism of John," 401 ; on St. Cuthbert's 
 Confirmations, 438 ; his Calendar, 127 ; 
 his Martyrology, 128 ; his Shrine, 149.
 
 Inner ano ©lossarp. 
 
 715 
 
 Bees swarming on mouth of St. Ambrose, 
 
 144. 
 ' ' Before the People " in Communion 
 rubric explained, 3SS. 
 
 Beheading of St. John Baptist, 161. 
 
 Beleth, his authority for St. Jerome's 
 Lectionary, 244. 
 
 Belief, vow of, in Baptism, 413. 
 
 Bellarmine on the Episcopate as an Order 
 jiii-e ilivino, 693. 
 
 Bells ou Maundy Thursday, and Easter 
 Eve, 288. 
 
 Benedicite, its proper doxology, 193 ; 
 of Jewish origin, 192 ; when to be sub- 
 stituted for the Te Deum, 190, 193. 
 
 Benedict, St., Life of, 141 ; his Rule, 
 141 ; his Rule for the daily offices, 
 177 ; his Rule, tlie earliest direct 
 mention of the Te Deum, 189 ; his Rule 
 on the Gloria Patri, 186. 
 
 Benedict and Gregory, SS., their prac- 
 tice, on what based, 177. 
 
 Benedictio Foutis, 414, 415, Orig. 
 
 Benedictio Sacramentalis, after Marriage, 
 457. 
 
 Benediction, the priestly act whereby 
 the blessing of God is conveyed to the 
 faithful. 
 
 Benediction in Confirmation, 444 ; in 
 Communion Office, 396 ; of Elements, 
 the nucleus of the Liturgy, 344 ; on 
 Easter Even in Early English Church, 
 2SS ; of Font, 402, 403, 709 ; of primi- 
 tive antiquity in Liturgical use, 205 ; 
 of the water, 414 ; of water, its spirit- 
 ual import, 415 ; of water, separate 
 from administration of Baptism, 414 ; 
 of water, in Prayer Book of 1549, 415 ; 
 of water, quite distinct from that of 
 Eucharistic Elements, 416; of Palms, 
 274 ; final, after Marriage, 458 ; in 
 Visitation of Sick, 469 ; Levitical, in 
 Visitation of Sick, 470; Apostolic, in 
 Burial Office, 483. 
 
 Benedictus, the proper Canticle after 2nd 
 Lesson, 194; its position and Ritual 
 meaning, 194; in Communion Office, 
 387. 
 
 Bernard, St., hia saying on the death of 
 the Innocents, 255 ; on the Candlemas 
 Festival, 326. 
 
 Bethell, Bishop, on Baptismal Regenera- 
 tion, 419. 
 
 Bethphania, a name for the Epiijhauy, 
 258 
 
 Betrothal, 452. 
 
 Beverley, St. Mai'y's, register on pro- 
 hibited seasons for Marriage, 447. 
 
 Bezaleel, his inspired wisdom given for 
 ceremonial worship, 45. 
 
 Bible, delivery of, to Bishops, 663, 701 ; 
 delivery of, to Priests, 663, 690 ; impo- 
 sition of, on Bishop-elect's neck, 701 ; 
 the Great, title of, 16. 
 
 Bidding of Holydays, 376. 
 
 Bidding Prayer, a proclamation of per- 
 sons commended to the prayers of the 
 faithful, made by preachers before ser- 
 mons, 377 ; in Ireland, 710. 
 
 Bidding Prayers ; a petition for giver of 
 lioly bread, .399. 
 
 Bill, King's printer, royal mandate to 
 him, A.D. 1661, 28. . 
 
 Bishop, a Church officer of the highest 
 order, having spiritual capacity to 
 Ordain and Confirm in addition to the 
 spiritual capacities belonging to the 
 Priestliood. 
 
 Bishop and Priest, Names of, not at first 
 distinguished, 657. 
 
 Bishop or Priest, the proper Minister of 
 Adult Baptism, 425. 
 
 Bishops, a distinct Order from Priests, 
 693 ; superiority of, jure divino, as 
 
 serted by Bancroft, 693 ; inherit the 
 ordinary parts of the Apostolic office, 
 655 ; ordained by the Apostles, 657 ; 
 Order of, essential, 655 ; no Church 
 without, 668 ; succession of, 667 ; 
 Fathers in God, 675 ; Election of, 696 ; 
 to be consecrated by their Metropolitan, 
 694 ; three, required at a consecration 
 of one, 694 ; consecrated in their ovn\ 
 Cathedral, 693 ; Consecration of, held 
 on Sundays or Holydays, 693 ; elect, 
 habit of, at Consecration, 695 ; vest- 
 ments of, as represented on Brasses, 
 700 ; vestments of, by 2nd Prayer Book 
 of Edward VI. , 700 ; summary of 
 ancient Offices for Consecration of, 
 659, 660; delivery of Bible to, 663; 
 five consecrated according to the Ordi- 
 nal of 1549, 661 ; one consecrated 
 according to the Ordinal of 1552, 661 ; 
 of the same Province to assist at Con- 
 secrations, 694 ; deposed if only con- 
 secrated by two others, 694 ; Senior, 
 consecrator in absence of the Arch- 
 bishop, 694 ; Service for Consecration 
 of, 1662, 662 ; special powers of, 667 ; 
 only to ordain in their own diocese, 
 666 ; sanction required for Adult Bap- 
 tism, 425. 
 
 " Black Rubric," 399. 
 
 Blasius, St., B. and M., 136. 
 
 Blessing in Communion Office, 396 ; in 
 Marriage Service, 455. 
 
 Bloodthirsty, application of term, 556. 
 
 Blow on cheek in Confirmation, 438, 444. 
 
 Boanerges, meaning of, 253. 
 
 Bodleian Library Psalters, 497 ; MS. 465. 
 
 Body of the Church, why permitted for 
 Celebration of Holy Communion, 370 ; 
 the place for Marriage, 450. 
 
 "Body prepared, " LXX and Vulgate, 
 539. 
 
 Bona, on Collects, 241 ; on Gloria in 
 Excelsis, 395. 
 
 Boniface, St., 152 ; on Conditional Bap- 
 tism, 423. 
 
 "Bonour" and "buxum," meaning of, 
 452, n. 6. 
 
 Book of Common Prayer, Historical In- 
 troduction to, 1-43; its Ceremonial prin- 
 ciples, 44-50 ; Musical performance of, 
 50-63 ; Ritual law of, 63-80 ; Preface of 
 — its moderation — written by Sander- 
 son, Bishop of Lincoln, 96 ; its chief 
 Illustrators, and Commentators, x ; 
 National Versions of it, 41 ; materials 
 used in its composition, 16. 
 
 Book of tlie Gospels, reverence anciently 
 shown to it, 48. 
 
 Books of Hours, 4. 
 
 Books of Reference to Lessons, Gospels, 
 and Epistles, 6. 
 
 Borromeo, Carlo, a Musical Commissioner 
 by appointment of the Council of Trent, 
 57. 
 
 Boucliier, his Commentary and Early 
 Calendar, 127. 
 
 Boughen, Edward, on Sign of Cross in 
 Confirmation, 443. 
 
 Boughton Monchelsea, Espousals in re- 
 gister of, 452. 
 
 Bowing at the Holy Name, elsewhere 
 than in the Creed, 197. 
 
 "Boy-Bishop," 176. ,, 
 
 Boys, Dean, on the Prayer Book, x. 
 
 Bracara or Braga, Council of, on burial 
 of suicides, 477. 
 
 "Bread," and "mingled wine," of Wis- 
 dom's Table, 350 ; breaking of, in Con- 
 secration, 389 ; fermented or leavened 
 in Eastern Church for Sacramental use, 
 399. 
 
 Breastplate of Aaron, 566. 
 
 Breviary, Daily Services of, 17 ; its com- 
 
 plex character, 178; Hymns, unsuccess" 
 f ul attempts to translate them, 59 ; 
 Roman, Reformation of, 8 ; services, 
 never familiar to tlie Laity, 6. 
 
 Bride, The voice of the, 510. 
 
 Bride and Bridegroom in 45th Psalm, 545. 
 
 Brif.k.s, declarations and recommenda- 
 tions read after the Nicene Creed to 
 commend special objects for the Offer- 
 toiy, 376. 
 
 Briglit, Dr., on the Ancient Collects, 
 307. 
 
 British Bishops, their independence, 1 ; 
 Church, founded in Apostolic age, 657 ; 
 represented at C'ouncils, (i58 ; men- 
 tioned by Fathers, 657 ; its Rites, its 
 Bishops, 1 ; Museum Psalters, 497. 
 
 Britius or Brice, St., 172. 
 
 Broadwater, Marriage custom at, 449. 
 
 Brook, Lord, Anecdote of, 226. 
 
 Brougham, Lord, on Lay Baptism, 405, 
 n. 3. 
 
 Bryliug, Nicholas, Greek text of Atha- 
 nasian Creed, 219. 
 
 Bucer, his desire for frequent Commina- 
 tion, 491 ; on frequent Communion, 
 382 ; his interference with Benediction 
 of water, 415; his objection to answers 
 of Sponsors, 414 ; liis objection to the 
 exorcism in Baptism, 411 ; his objection 
 to prayers for the dead, 479 ; placed at 
 Oxford by Somerset, 19. 
 
 Bull, Bishop, recites Baptism Office from 
 memory, 27 ; on Nicene Creed, 376, 
 11. 1. 
 
 Bunsen, on Liturgy of St. Mark, 345. 
 
 Burial of the Dead, 478 ; Office in what 
 cases to be used, 478 ; Psalm xlii. for- 
 merly used, 479, 541 ; Office, Psalms, 
 538, 592 ; Office with Evensong at St. 
 Paul's, 480, n. 1. 
 
 Burial with Christ in Baptism, 404. 
 
 Burleigh, Lord, his challenge to Dis- 
 senters, 31. 
 
 Burn's Ecclesiastical Law on Baptism by 
 Midwives, 405. 
 
 Burney, Dr., on Modern Jewish Music, 
 53. 
 
 Burton, author of Anatomy ofMelamhohj, 
 used Wafer Bread, 398. 
 
 " Buxum," meaning of, 452, u. 6. 
 
 C;esarea, Creed of, 375. 
 
 Ca'sarius of Aries, on Sursuni Corda, 
 386 ; his Rogations, 221 ; Sermons on 
 Advent, 245. 
 
 Calendar, the list of months and days, 
 together with the Sunday letters and 
 Holydays. 
 
 Calendar, Additions in 1661, 128 ; altera- 
 tions in 1752, 116 ; changes in 1561, 
 24 ; of Cluirch of England, changes 
 and reformation, 127-129; of the 
 Church of England, always local in 
 character, 127 ; Ecclesiastical, what it 
 comprises, 127 ; English, necessary 
 changes in, 127 ; English, its transi- 
 tions, 127 ; the existing English, with 
 whom it originated, 127; Introduction 
 to, 127; of Lessons, 1549, 16, 113: 
 table of its transition, 127. 
 
 " Calcndaiium Floriacense," 127. 
 
 Calendars, liyzantine, 129 ; of theCliurch 
 of England, publislied by Stationers' 
 Company, 128 ; their early use and 
 origin, 128. 
 
 Calvin's interference in the English Re- 
 formation, 10, 20. 
 
 Candlemas Day, why so called, 326. 
 
 Canon : [1] The Prayer of Consecration. 
 [2] An ecclesiastical law so called. [3] 
 The official designation of certain dig- 
 nitaries in Cathedral and Collegiate 
 Churches.
 
 7i6 
 
 InDcr anD (^lossatp. 
 
 Canon 71, on private celebration, 473; 
 81, enjoins large stone font, 409 ; 18, 
 on reverent gesture, 197 ; 20, requires 
 flagon, 399 ; 29, altered in 1865, 408 ; 
 its strictness partly accounted for, 408, 
 n. 2 ; 30, on the Cross in Baptism, 417 ; 
 55, on Bidding Pi'ayer, 377 ; 09, on 
 Catechizing, 430 ; 60 and 61, on Confir- 
 mation, 439 ; 62, on Banns or Licence, 
 446, 447 ; 64, on bidding of Holydays, 
 376 ; 67, on Visitation of the Sick, 460 ; 
 68, on delaying Baptism, 408 ; on re- 
 fusing to Bury, 476 ; 69, on deferring 
 Baptism, 420 ; 112, on age for Commu- 
 nicants, 439; 113, on Seal of Confes- 
 sion, 466 ; Latin, of 1571 on Catechiz- 
 ing, 430 ; Law of Burial, 466, 467. 
 
 Canon RDssa;, 344, 362, 365, 367, 3SS. 
 
 Canonical limitations as to hours and 
 seasons for Marriage, 447. 
 
 Canonization by the Popes, 127. 
 
 Canons, early English, on Communion of 
 ■Sick, 472 ; how far binding on the 
 Clergy and Laity, 66 ; of 1640, their 
 design, 66. 
 
 C'antate Domino, why inserted in Daily 
 SerWce, 210. 
 
 Canth-le, a prose hymn used in Mattins 
 and Evensong. All the Canticles are 
 from Holy Scripture, except "Te 
 Deum laudamus." 
 
 Canticles, The, Ancient Ritualistic use of 
 Holy Scripture, 189 ; their leading 
 principle, 189. 
 
 " Cauticum de Evangelic," spoken of by 
 St. Benedict, 194. 
 
 " Cantus Ambrosianus, " extended use of 
 the term, 55 ; Antiphonalis, 497 ; Col- 
 lectarura, 56, 58 ; Directus, 497 ; I'ro- 
 phetarum, .56, 58 ; Itesponsarius, 497. 
 
 Capella, origin of the term, 172. 
 
 Cappadocia, Martyrdom of St. Matthias 
 at, 328. 
 
 Caps of Children to be removed in Bap- 
 tism, 416. 
 
 Captivity of Church and Incarnation, 
 587. 
 
 Cardwell, Dr., his suggestions as to the 
 Eevision of 1552, 20. 
 
 Carter on Eucharistic words, 352, n. 2. 
 
 Carthage, 4th Council of, on Marriage, 
 446. 
 
 Cassino, Mount, Cradle of Benedictine 
 Order, 141. 
 
 Cassock, the garment worn by ecclesi- 
 astics under their official vestments and 
 at other times. The "apron" worn 
 by Bishops, etc. , is the front of a short 
 cassock. 
 
 Catalonian Pontifical on Confirmation 
 Address, 442. 
 
 Catechetical Lectures of St. Cyril of 
 Jerusalem and of .St. Clement of Alexan- 
 dria, 428 ; works of English Divines, 
 430. 
 
 Catecuism, an oral instruction to be 
 learned by young persons, that they 
 may be the better prepared to receive 
 Confirmation. 
 
 Catechism, basis of, 4,30 ; comprehensive 
 but not exhaustive, 430 ; definition of, 
 in Prayer Book, 431 ; on effect of Bap- 
 tism, 405 ; Introduction to, 428 ; latter 
 part of its history, 429 ; of 1549, Com- 
 mandments in, 433 ; in Prayer Book, 
 origin of, 428 ; in Hermann's Consul- 
 tatio, 428, n. 3 ; of Council of Trent, 
 429, n. 2 ; in Latin and English of 
 Poynet, 429 ; Engravings of Tablets on 
 the Palace at Ely, 429. 
 
 Catechisms, Protestant, 429. 
 
 " Catechismus," derivation of, 428. 
 
 Catechizing, in Church not superseded by 
 school-work, 430 ; of our Lord, 428. 
 
 Catechumens, admission of, 402, and n. 3 ; 
 instruction of, 428. 
 
 Cathari, or Puritans, their ' ' baptism with 
 fire," 403. 
 
 " Cathedra Petri," an ancient Festival of 
 Saints Peter and Paul, 325. 
 
 Cathedral and Collegiate Churches to 
 provide copies of Book of Common 
 Prayer, 92. 
 
 Cathedrals, etc., to observe rule of weekly 
 celebration at least, 398. 
 
 Catholic Church of Christ, position of 
 English Church in, 98. 
 
 Cautelfe Miss.-e, 397. 
 
 Caution to be observed in Visitation of 
 Sick, 466, n. 1. 
 
 Cecil licensed Poynet's Catechisms, 429. 
 
 Cecilia, St., 173. 
 
 Cedde, St. See Chad. 
 
 Celebrant, his office, his ritual dress, his 
 position at the Altar, 358, 359 ; his 
 posture in receiving, 391. 
 
 Censing of the Altar, 348, 361. 
 
 Cephas, 335. 
 
 Ceremonial Worship, 44 ; its principles, 
 44, 49, 50 ; recognized and observed by 
 our Lord, 46 ; as set forth by St. John, 
 47, 48. 
 
 Ceremonies of the Cliurch of England, 
 explanatory Canon on, 10 ; empty, con- 
 demned, 46 ; in some cases could not 
 be reformed, 107 ; their abuse illus- 
 trated, 106 ; Christian, ordained by 
 our Lord, 46 ; justification of, 106, 108 ; 
 of human institution may be changed, 
 107, 108 ; rights of National Churches 
 to be respected, 108 ; St. Augustine on 
 their excessive number, 107 ; why 
 some were rejected, 107. 
 
 Certification of Private Baptism, form of, 
 421. 
 
 Chad, St., 140; his custom in a thunder- 
 storm, 226. 
 
 CuALlcE, the cup, mostly of precious 
 metal, which is used for the celebration 
 of the Holy Eucharist. 
 
 Chambers' Translation of the Sarum 
 Psalter, 199, n. 1 ; Sarum Psalter, 
 ending of Collects, 243. 
 
 Ch.\xc'EL, the eastern division of a church, 
 where the Altar and Choir are placed, 
 and in which Divine Service is cele- 
 brated. 
 
 Chancels, their desecration in the last 
 century, 179. 
 
 Changes in Prayer Book after Hampton 
 Court Conference, 25 ; Liturgical, in 
 1549, their nature and principles, 
 16. 
 
 Chant of the old Litany retained and 
 harmonized, 58. 
 
 Chapel : [1] A portion of a Church possess- 
 ing a separate Altar. [2] A separate 
 building other than a cathedral, col- 
 legiate, or parish church, which is 
 authorized to be used for Divine Ser- 
 vice according to the customs of the 
 Prayer Book. 
 
 Charles I. and Liturgy for Scotland, 705 ; 
 Martyrdom, Service abolished, 703. 
 
 Chart of the Ministerial Succession of the 
 Church of England, 656, 668. 
 
 Charta, Cornutiana, 244. 
 
 CnjisUELE, the outermost and distinctive 
 vestment of the priest who celebrates 
 the Holy Eucharist : it is never worn 
 at any other service, 80. 
 
 "Child of God," a Scriptural term, 
 431. 
 
 Chimere, the garment worn by a Bishop 
 over his rochet, now usually of black 
 satin, but properly of scarlet. 
 
 Cliimere, notices of, 700. 
 
 Choir: [1] The chorus or body of men 
 
 and boys who sing in the Divine Offices. 
 [2J That part of a cathedral, church, or 
 chapel, in which they sing [Chancel]. 
 
 "Choir," its early use for our present 
 word "answer," 187; of the Temple, 
 Levites, 496 ; Surpliced, their origin, 
 496. 
 
 Choral Processions in the Jewish Church, 
 50. 
 
 Choristers of the Temple, 51. 
 
 Chosen Disciples, The Three, their work 
 and influence, 254. 
 
 Chelsm, holy oil used in anointing at 
 Coronations, or in the Unction of the 
 Sick, provided for in the first book of 
 Edward VI. 
 
 Chrism, used in Baptism, etc., 402, 403, 
 412, 416, Orig. ; used in Confirmation, 
 437, 438, 443 ; when it was conse- 
 crated, 283. 
 
 Chkisom, the white robe formerly put 
 on children when they were bap- 
 tized. 
 
 Chrisom, 402, 403, 412 ; formerly offered 
 at Churchings, 488 ; in Prayer Book of 
 1549, 416. 
 
 Christ, the True Bread from Heaven, 
 350 ; the Light, 625 ; the Kepresenta- 
 tive Penitent, 504, 528, 549, 601, 643 : 
 and the Bride, 545, 633 ; bringing His 
 sheaves home, 632 ; and the two-edged 
 sword, 648 ; Creator of natural and 
 spiritual world, 646. 
 
 Christ's two Natures prophetically shown, 
 514, 524 ; glory that of His Church, 
 
 545, 618 ; Evening Sacrifice, 642 ; 
 victory by Incarnation, 644. 
 
 Christian name used in Offices of Church, 
 431 ; Service, the first, 52 ; Year, no 
 way connected with January 1st, 257 ; 
 the, beginning on Lady Day, 245. 
 
 Christmas Day, how early the Festival 
 was observed, 250 ; Sermons of Gregory 
 Naziauzen and Basil, 250. 
 
 Christmas Eve, coincidence in the Lesson 
 and Psalm, 249, 545. 
 
 Christmas and Epiphany Festivals, their 
 association, 250 ; how it was anciently 
 observed, 250; Psabns, 516, 543, 586, 
 590, 615, 634 ; Sarum Psalms, 543, 
 
 546, 571, 586, 590, 598, 599, 615, 617, 
 620, 634, 645-647. 
 
 Chrysostom, St., on Baptism, 402; 
 Christmas Homily, 250 ; eulogium of 
 the Benedicite, 192 ; efTorts to coun- 
 teract Arian Hymns, 54 ; Prayer of, 
 first use in Western Ritual, 204 ; 
 on Fasting, 267 ; Liturgy of, 345, 377 ; 
 Prayer of, 396 ; on Eucharistic Com- 
 memorations, 354 ; on Amen after 
 Prayer of Consecration, 390; on Sursum 
 Corda, 386 : on Gloria in Excelsis, 
 395. 
 
 Church, The, how it is made an Ark of 
 safety, 262 ; of Jews and Christians 
 continuous, 607 ; the true anima 
 rimndi, 603 ; its histoi-y in 106th 
 Psalm, 609 ; its early refuges from 
 persecution, 509 ; early British, 657 ; 
 of England, Title found in Magna 
 Charta, 82 ; Music, its Divine author- 
 ity, 50 ; Song, its vicissitudes, 57 ; 
 officers, representative, 50. 
 
 Churches of France and England, their 
 early connection, 132, 346. 
 
 Churches, their earliest form and arrange- 
 ment, 47. 
 
 Churching of Women, 487 ; time for, 
 489 ; place for, 487 ; cloth, formerly at 
 St. Benet's Gracechurch, 487 ; Psalms, 
 619, 632. 
 
 Churchwardens, lay officers appointed 
 to take charge of the fabric and furni- 
 ture of churches, to keep order during
 
 3Inticr anD (Slossarj?. 
 
 717 
 
 service, to present at visitations, 
 etc. 
 
 C1EOR10M, a vessel for the reception of 
 the Cousecrated Wafers, 378, n. 2. 
 
 Circumcision, Festival of, 256 ; its true 
 idea, 257 ; Sarum Psalms, 516, 521, 
 543, 546, 588, 598, 599. 
 
 Citations, 377. 
 
 Clarendon, Lord, Anecdote of, 36, n. 1. 
 
 Clement, St., of Alexandria, mentions 
 Feast of Nativity, 250 ; catechized, 
 428 ; on Gloria Patri, 186. 
 
 Clement, St., of Rome, 173. 
 
 Clementine Liturgy, Position of Sanctus 
 and Hosanna in, 387, n. 1. 
 
 Clergy and Lay people, nature of dis- 
 tinction, 665. 
 
 Clergy and People, Prayer for, Cosin's 
 proposed alterations in, 204. 
 
 Clerk to accompany I'riest in Visitation 
 of Sick, 460, 461, marg. 
 
 Clerks : [1] Ordained clerics. [2] Lay- 
 men assisting in choir. 
 
 Clerks, commonly reduced to one, 179 ; 
 to sing at burial of dead, 478. 
 
 Clinic Bai>tism, 404. 
 
 Cloveshoo, Council of, 2. 
 
 Clovis, Conversion of, 168. 
 
 Coffins, baskets, or pots, in Psalm l.Kxxi., 
 584. 
 
 Coke, Lord, on Confirming by name, 444, 
 n. 1 ; on Pope Pius IV. and Prayer 
 IJook, 24. 
 
 Colet, Dean, his intimacy with Erasmus, 
 429, n. 3. 
 
 Collect, a short prayer {methodically 
 constructed) either projier to a daj', 
 week, or season, or common to all 
 times. 
 
 Collect of the day, 242, 373 ; its office, 
 rules for its use, 200 ; 2nd Even Song, 
 ancient English Version, 214 ; 3rd 
 Even Song, Cosin's proposed alteration, 
 215 ; Third, Old Kubric, 201 ; for 
 Purity, 371; for Sovereign, .373; for 
 early Cliristmas-day Communion, 250 ; 
 for St. Stephen's D.ay, its eidargement 
 in 1661, 253; for Epipliany, 6th Sun- 
 day Original by Bishop Cosin, its 
 peculiar suitability, 263 ; for Easter 
 Procession, 290 ; after Baptism, its 
 doctrinal import, 418 ; in Confirmation 
 Office, 442 ; in Visitation of Sick, 468 ; 
 in Burial Office, 483; Epistlo and 
 Gospel in Comnuinion of Sicli, 472 ; 
 for St. Mary Magdalen'.s D.ay, 156. 
 
 Collects, Origin of Name, 241 ; structure 
 and char.acteristics, 242, 243 ; com- 
 parison of two conii)Oscd at an interval 
 of 1000 years, 242 ; come to us cliicfly 
 from the 5th and 6th centuries, 241 ; 
 their primary use — from ancient Sac- 
 ranientaries, 243; New, in 1552, 1661, 
 243 ; Occasional, at end of Conmumicm 
 Ofhce, 396 ; for ICaster and Low Sun- 
 day changed in 1601, 29.3. 
 
 Colloquial Tone in Divine Service, 57. 
 
 "Collusion" in connection with Private 
 P.aptism, 421. 
 
 Colours, ICcclesiastical, English, 75, 70 ; 
 comparative table of, 77. 
 
 Comber, Dean, on use of .lubilate, 194. 
 
 "Comes" of St. Jerome, 24.3. 
 
 Comfortable words, 385. 
 
 Connnaudments, their Eueli.iristic n.se 
 and its iirolj.ablo origin, 372; in the 
 "Great ISilile" tr.anslation, 433. 
 
 Coniuiemoration of Founders and Bene- 
 factors, Psalms for, 645, 646. 
 
 "Coumicmorations, " 101 ; of Departed, 
 483, 484 ; of Departed in Primitive .-mkI 
 in English Liturgies, 3.54, 380 : of 
 Martyrs, 127 ; of Blessed Virgin Mary, 
 329. " 
 
 "Commendatio Animarum," 470. 
 
 "Commendatio Benefactorum," Eliza- 
 betliau form of, 484. 
 
 Commendation of Souls, Sarum Psalms, 
 622, 640. 
 
 Commendatoiy words in Burial Office, 
 481. 
 
 Commentators on the Prayer Book, x. 
 
 CoMMiN.VTioN, "A denouncing of God's 
 anger and judgements against sinners," 
 used on Asli-Wednesday, and "at 
 other times as tlie Ordinary shall 
 appoint." 
 
 Commination, 490 ; when to be used, 
 490 ; formerly used on Sundays, 491 ; 
 Psalm, 549. 
 
 Commission to revise Calendar, 24. 
 
 Committee of Convocation for Office of 
 Adult Baptism, 424 ; for I'cvision of 
 1661, 32 ; for Reform of Service-books, 
 tlieir cautious progress, 9-11. 
 
 Committee of Revision, 1559, 23 ; how 
 tlieir completed work was finally 
 authorized, 18. 
 
 Common Order, Knox's Book of, 41. 
 
 "Common Prayer," a very ancient term, 
 82. 
 
 Commons, House of, desire to enforce re- 
 verence, 35 ; care to preserve Prayer 
 Book and Act of Uniformity intact, 37. 
 
 CoMMUNroN, the receiving of the F.ody 
 and Blood of Christ by tlie faithful in 
 the "Lord's Supper," and the conse- 
 quent union of them with Christ, and 
 Clirist witli them. 
 
 Communion with God by bodily acts, 44. 
 
 Communion, variable parts of Service, 
 very ancient, 241 ; on Good Friday, 
 286, 287; "Table," an objectionable 
 term, not found in Prayer Book, 370 ; 
 Psalm xxxiv. in Litany of St. James, 
 530 ; spiritual, 473 ; after Marriage, 
 449, 450, 458; of the Sick, 472; of 
 Clergy and People, 348, 349, 391. [See 
 Holy Communion.] 
 
 Compatrini et Commatrime (sponsors), 
 413, Orig., 414. 
 
 "Compiled," a term inapplicable to the 
 Prayer Book, vi. 
 
 Compline and tlie departed, 636. 
 
 Conception of Blessed Virgin Mary, 176. 
 
 "Concerning the Service of the Church," 
 100. 
 
 Concessions offered by the Bishops at 
 Savoy Conference, 31. 
 
 Cone. Nannetens.onVisitation of Sick, 463. 
 
 Condensation of Old Services, 16, 17. 
 
 Conditional Baptism, 423. 
 
 Conditions proposed by St. Augustine to 
 British Bishops, 2. 
 
 Confeder.acics ag.iiust Clirist, 585. 
 
 "Confess," wonl formerly used where 
 now "Confirm," 428, 441. 
 
 Confession and Absolution in Communion 
 OiHco, 348, 384, 361. 
 
 Confession, Auricular, or private, 466 : 
 national, in lOOtli Psalm, 609 ; law of 
 Churcli of England on, 466 ; private, 
 remedial, 381 ; of Sick, various direc- 
 tions for, 460 ; in Visitation of Sick, 
 466. 
 
 " Confirm," confusion in use of term, 
 428, 441. 
 
 CONFIHMATION, the laying on of hands by 
 a Bishop, for the purpose of strengthen- 
 ing persons in tlio grace of Baptism by 
 a further gift of the grace of tho Holy 
 Spirit. 
 
 Confirmation, a Sacrament, 438 ; con- 
 nected witli Catechizing, 428 ; act of, 
 443 ; custom of modern English Bishops 
 in, 438, and n. 1 ; in medi;eval Englisli 
 Churcli, 4.37-445 ; in Eastern Church, 
 438, 442, n. 1 ; "a lesser Ordination," 
 
 438 ; essential to perfection of Christian 
 life, 437 ; effect of, 438 ; followed Bap- 
 tism immediately, 437 ; to follow Adult 
 Baptism, 425 ; of Infants, 437 ; sepa- 
 rated from Baptism in later days, 438 ; 
 necessary before Holy Communion, 437, 
 445 ; frequency of, 439, and n. 2 ; 
 Office, 440 ; Introduction to, 437 ; in 
 Prayer Book of 1549, 440, etc. ; act of, 
 443; Office, mediieval, 441, Orig. etc. ; 
 Address of Bishop Cosin, 440 ; age for, 
 439, and n. 3 and 5 ; blow on cheek in, 
 438, 444 ; change of name in, 444, n. 1 ; 
 Chrism in, 437, 438, 443 ; the comple- 
 ment of Baptism, 438 ; sign of Cross in, 
 438, 443. 
 
 Congregation, meaning of, 091 ; synony- 
 mous with Church, 691. 
 
 Consecration : [1] The priestly act 
 whereby the Eucharistic Elements 
 become the Body and Blood of 
 Christ. [2] The Episcopal act where- 
 by other Bishops are made. [3] The 
 solemn desecularization. Dedica- 
 tion, and Benediction of churches, 
 etc. 
 
 Consecration of Bishojis, anciently at 
 the third hour, 694 ; always pre- 
 ceded the Gospel, 694 ; before the 
 Epistle in the Greek Church, 694 ; 
 of churches, service in Irish Prayer 
 Book, 710 ; Service, the First, 51 ; 
 Services, modern, 51 ; Prayer of, 388 ; 
 of Elements, effected by words of 
 Institution, 389 ; great exactness 
 and reverence necessary iu, 388, 389, 
 390 ; in Holy Eucharist, its effect, 
 353. 
 
 Consent, Mutual, in Marriage, 451. 
 
 Constantinople, its Arian Hymnology, 
 54 ; Council and Creed of, 375. 
 
 Constitutions, Archbishop Grey's, Arch- 
 bishop Peckham's, Archbishop Win- 
 chelsy's, 7'2. 
 
 Contact of water necessary in Baptism, 
 404, 416. 
 
 " Contestatio," Galilean term for Pre- 
 face, 387. 
 
 Contracts defutiiro and jier verba de pra- 
 scnti, 452. 
 
 "Convenient," meaning of term, 458, 
 488 ; number to communicate required 
 by ancient Councils, 398 ; place for 
 Churching, 487. 
 
 Convocation, Intended Prayer for, 238 ; 
 Office for meeting of, 705. 4 
 
 Conybeare and Howson referred to. Life 
 and Labours of St. Paul, 325. 
 
 Coi'E, a vestment like a lung cape or 
 cloak, worn in solemn services, proces- 
 sions, etc., 80. 
 
 Cope worn by Bishop Cosin, 700 ; substi- 
 tuted for Chasuble, 359. 
 
 Copes, when worn by Bishops, 700 ; 
 worn iu Convocation, 1502 and 1640, 
 700. 
 
 Coptic Liturgy of St. Mark, 345. 
 
 Cornelius and his household b,\ptizci!, 
 404. 
 
 Cornu Altaris, 359. 
 
 Coronation Office, Prayer of Oblation in, 
 378. 
 
 Coroner's warrant for burial, 477. 
 
 CoKPoiiAL, tho white liucu cloth on which 
 the Elements are consecrated ; it lies 
 upon and in the centre of that which 
 covers the Altar. 
 
 Corporal, 392. 
 
 Correctors of the Press for Prayer Book 
 of 1662, 36. 
 
 Cosin, ISishop, his Liturgical learning, 
 Preface, x; his Durham Prayer Book, 
 32 ; his careful directions to the Printer, 
 36 ; his statement on Rubrics, 10 ; his
 
 7i8 
 
 Jnncr ano (J^lossary. 
 
 prophetic desire to place the Rubric 
 beyond controversy, 72 ; his note to 
 the first Rubric, 6-1 ; Collects which he 
 composed or compiled, 242 ; Additional 
 Proper Psalms proposed by him, 114 j 
 " Tables and Rules " from his Private 
 Devotions, 1 16 ; additions to Calendar 
 from his Private Devotions, 128 ; his 
 wish to revive the use of invitatories, 
 1ST ; his Rubric on Antiphonal use of 
 Psalms, 187 ; his Ptubric on singing the 
 Lessons, 188; on "Jube," 490; his 
 Ember Collect, 230 ; his Thanksgiving 
 for restoration of peace, 240; his altera- 
 tion of Collect for St. Stephen, 253 ; 
 his Collect for Third Sunday in Advent, 
 248 ; his Collect for Sixth Sunday after 
 Epiphany, 203 ; his CoUect for Easter 
 Even, 287 ; his Collect for Rogation 
 days, 297 ; his Rubric as to position 
 and furniture of Holy Table, 371 ; his 
 Rubric on Epistles and Gospels, 374 ; 
 his proposed Rubric with regard to 
 Alms, 399 ; his classification of Offer- 
 tory sentences, 379 ; his propositions 
 with regard to Church Militant Prayer, 
 379 ; on Exhortations in Communion 
 Office, 381, 383; his alteration of Prayer 
 of Humble Access, 388 ; his alteration 
 of Rubric on Confession in Communion 
 Service, 385 ; his proposed restoration 
 of ancient mode of Consecration, 388 ; 
 alterations after Prayer of Consecration, 
 390 ; on position of Prayer of Oblation, 
 393 ; on Eucharist for Departed, 394, 
 480 ; his emendation of Rubric on Oc- 
 casional Collects, 396 ; his alterations 
 of Final Rubrics of Communion Otfice, 
 397 ; on Solitary Masses, 398 ; his 
 emendation of Rubric in Baptismal 
 Office, 409 ; his direction for kneeling 
 at Font, 409 ; his directions for Gospel 
 at Baptism, 411 ; his wish to restore 
 old custom in Baptismal Confession of 
 Faith, 414 ; on Benediction of Water, 
 415 ; his alterations in Form of Bap- 
 tismal Picnunciation, 413 ; his altera- 
 tions in Baptismal Interrogations, 414 ; 
 first introduced Vow of Obedience in 
 Baptismal Ottice, 414 ; his alterations 
 in Exhortation to Sponsors after Bap- 
 tism, 419 ; his addition to Rubric on 
 Minister of Baptism, 405 ; on certifica- 
 tion of Private Baptism, 421 ; his trans- 
 ference of Lord's Prayer in Private 
 Baptism, 422 ; his alteration at end of 
 Office for Private Baptism, 422 ; on 
 Office for Adult Baptism, 424 ; on latter 
 part of Catechism, 429 ; on Sacrament 
 of Confirmation, 438 ; on Confirmation 
 Ofiice, 440, 441 ; MS. Confirmation 
 Address of, 441 ; on lax practice in 
 Confirmation, 439 ; on Impediments of 
 Marriage, 447 ; on times for Marriage, 
 118, 447 ; on procession iu Marriage 
 Service, 455 ; his alterations in Mar- 
 riage Exhortation, 451 ; his proposal 
 regarding delivery of money in ilar- 
 riage, 454, 455 ; on Communion after 
 Marriage, 458 ; on Confession of Sick, 
 466 ; his i)rovision for responses in Visit- 
 ation of tlic Sick, 4G0 ; his Rubric after 
 Visitation Office, 470; on Puritan objec- 
 tion to Christian burial, 475 ; on burial 
 in Divine Service, 480 ; suggested first 
 Rubric of Burial Office, 470 ; on custom 
 of Priest casting earth, 481 ; his intro- 
 duction of Benediction in Burial Office, 
 483 ; on time for Churching, 489 ; his 
 Rubric for Churching of Women, 487 ; 
 his alterations in Comniination Service, 
 490 ; revised Service for Nov. 5, 703 ; 
 his four sets of notes on the Book of 
 Common Prayer, 32. 
 
 Council of Laodicea ordered alternate use 
 
 of Psalms and Lessons, 189. 
 Council of Macon enforced observance of 
 Advent, 245 ; forbade Baptism save at 
 Easter, 407. 
 Councils enjoined Visitation of Sick, 460. 
 Covering Consecrated Elements, 392. 
 Coverings and hangings anciently used 
 
 for Altars and Chancels, 70. 
 Covers for Chalices, 390, n. 1. 
 Coxe'.s Forms of Bidding Prayer, 377. 
 Cramp rings, their use and origin, 168; 
 
 Service for consecrating them, 705. 
 Cranmer, Archbisluip, his answer to 
 Devonshire rebels, 407, n. 2 ; asserted 
 antiquity of the Prayer Book, 19; his 
 efl'orts for Ritual revision, 9 ; his letter 
 to the King, 9 ; on Rites and Cere- 
 monies, 82. 
 Creation, its true story truly told by the 
 
 Creator, 605. 
 Credence, the side-table on which the 
 Elements are placed previous to the 
 lesser Oblation or Offertory. 
 Credence Table, 357 ; sanctioned by the 
 
 Queen in Council, 68. 
 Creed, a form of words in which the 
 Church solemnly asserts the Catholic 
 Faith. The three Creeds are also used 
 as Christian Hymns or Canticles. 
 Creed, Apostles', traced back to the tinn 
 of the Apostles, 196 ; as stated In 
 Irenaeus, 195 ; its form in the latte") 
 part of the fourth century, 195 ; used 
 in its present form in the eighth cen- 
 tury, 195 ; ancient tradition of the early 
 Church, 190 ; numerous versions of it 
 in early English, 211, 212; ancient 
 Trilingual version, 212; always used iu 
 the daily Offices of the Church of Eng- 
 land, 195 ; its position in the Service, 
 196; an expository paraphrase of it, 197. 
 Creed, Athanasian, supposed origin, 216; 
 Confession of Oi'thodoxy against heresy, 
 217 ; in ancient usage always sung, 
 216 ; expository notes on, 217. 
 Creed, Nicene, 375. 
 
 Creed in Baptismal Office, 413 ; in Bap- 
 tism, how divided in first English 
 Office, 414. 
 Creeping to the Cross, what it was, 285. 
 Crisis of Old and New Dispensation, 618. 
 Crispin, St., 169. 
 "Cristene, " for "Baptize," in baptismal 
 
 Form, 420, Orig. 
 Critics, Modern, on the Psalter, 496. 
 Cross : [1] The sacred sign used in Holy 
 Baptism, etc. [2] The Ornament placed 
 over the centre of the Altar, and used 
 generally as a badge of Christianity. 
 [See Croziek.] 
 Cross of St. Andrew a part of our na- 
 tional banner, 324 ; sign of the Son 
 of Man, 588 ; sign of Christ Triunr- 
 pliant, 586 ; in Baptism, 402, and u. 5 ; 
 its lawful use in Baptism explained, 
 417, n. 1 ; over the Altar, 357 ; the, 
 reverence to it always popular, 285 ; 
 sign of, in Benediction of Water, 415, 
 and n. 1 ; sign of, in Confirmation, 438, 
 443 ; sign of, in Marriage Benedictions, 
 455, 457, 458 ; buns, their probable 
 origin, 350, n. 3 ; quarter days, 160. 
 Ceoziei!, the Diocesan, curved, stall' or 
 Pastoral Crook borne by or before 
 Bishops or Archbishops. The term is 
 often, but incorrectly applied to the 
 Provincial, or straight. Cross borne by 
 or before Archbishops only 
 Curate : [1] A Priest who has the cure 
 of souls legally committed to him by 
 the Bishop. [2] A Priest or Deacon 
 acting for a beneficed Priest. [See 
 Canons of 1604.] 
 
 "Curate," old use of term, 204, 440, 680; 
 comprehensive sense of word, 421, n. 1. 
 
 Curtains at ends of Altar, 371. 
 
 Cuthbert, St., Confirmations by, 438. 
 
 Cyprian, St., on the Apostolic Hours of 
 Prayer, 177 ; on Common Prayer, 82 ; 
 on JIartyrdom of the Innocents, 255 ; 
 on Sursum Corda, 380 ; on Baptism, 
 402 ; on the Minister of Baptism, 404 ; 
 on Infant Baptism, 407 ; on Interroga- 
 tory in Bairtism, 413; on Benediction 
 of Water, 414 ; on heretical baptism, 
 105; on Confirmation, 437; on Creed 
 in Baptism, 414 ; on clinic baptism, 
 404 ; on burial, 475, n. 1. 
 
 Cyril, St., his exposition of the Lord's 
 Prayer, 208 ; on Lord's Prayer at 
 Greater Oblation, 393 ; on mode of 
 recei\nng Elements, 391-393 ; on Con- 
 firmation, 437. 
 
 Cyril, St., of Jerusalem, on Eucharistic 
 Commemorations, 354 ; on Sursum 
 Corda and Tersanctus, 386 ; on Bap- 
 tism, 402 ; on B.aptismal Renunciation, 
 413 ; on Benediction of Water, 414 ; on 
 Creed in Baptism, 414 ; on effect of 
 Baptism, 406 ; Catechetical Lectures 
 of, 268, 428. 
 
 Daily Celebration, 360 ; no Canon re- 
 specting, in English Church, 361 ; pro- 
 vided for in Prayer Book of 1549, 361. 
 Daily Morning and Evening Prayer, the 
 authoritative divisions made between 
 the first and second portions in the 
 MS., 185, 207 ; Cosin on its proper be- 
 ginning, 185 ; Offices, whence derived, 
 236 ; Prayer enjoined, 197 ; where to 
 be said, 237 ; Service-books, early en- 
 deavours to render them intelligible, 
 7, 8 ; Service, duty of Laity, 105, 178 ; 
 principle of clerical use of, 105 ; coinci- 
 dences of the Scriptures in, etc., 572. 
 Dalmatic, the outer vestment of the 
 
 GospeUer at the Holy Eucharist, 80. 
 Damasus, Pope, and tlie Benedicite, 193 ; 
 
 and the Lectionary, 244. 
 Daniel on Gloria in Excelsis, 395, 396. 
 David, a declared Prophet, 512 ; his 
 office as chief Psalmist, 496 ; type of 
 . Captain of our Salvation, 644. 
 David, St., 140. 
 Davies's Rites of Durham on the Jube, 
 
 490. 
 Day, John, his great choral work, 61. 
 Daye's Hermann, 407-412, 441, 443, Orig. ; 
 
 on joining hands in marriage, 455. 
 Deacon, a cleric of the third order, whose 
 duty it is to assist the priest in Divine 
 Service and pastoral work. 
 Deacon, his duties at the Altar, 359 ; not 
 to say Absolution, 183 ; not, ordinarily, 
 to celebrate Marriage, 450. 
 Deacons, Baptism by, 680 ; Delivery of 
 New Testament to, 603, 081 ; Reading 
 of Gospel by, 681 ; Form and manner 
 of making, 674 ; Habit of candidates, 
 675 ; Prayers common to various Offices 
 for making, 658 ; Revision of Service 
 for making, 1662, 662 ; Summary of 
 Office for making, 658 ; to continue in 
 their office one year, 666. 
 Deadly sins, the seven, 432. 
 Death unto sin in Baptism, 406. 
 Decalogue, probable origin of its Eucha- 
 ristic use, 372. 
 Decani and Cantoris, the two sides of 
 a choir, on one of which is the stall of 
 the Dean or other principal officer 
 governing the Cathedral or Church, 
 and on the other that of the Precentor, 
 the leader of Divine Service. 
 "Declare," "Declaratory," meaning ot, 
 184.
 
 3Inr)cr ann ©rossary. 
 
 719 
 
 Declaration on kneeling, 399. 
 
 Dedication of Church, Sarum Psalms, 545, 
 546, 585, 588, 593, 598, 632. 
 
 Delegates of press at Oxford, their altera- 
 tion of rubric, 447. 
 
 Delivery of Elements to each person sepa- 
 rately, 392 ; various forms in, 390 ; 
 into hands, 391. 
 
 Deluge, its typical import, 410. 
 
 Demoniacal possession, deep sense of it in 
 the Early Church, 271. 
 
 Demons cast out, a continuation of our 
 Lord's personal victory over Satan, 271. 
 
 Denial of Cup to Laity, 348. 
 
 Denton on the Lord's Prayer, referred to, 
 434. 
 
 Denys, St., or Dionysius, 168; Areopa- 
 gite, of France, 132, 168. 
 
 "Depart," old English word for part 
 asunder, 452. 
 
 Departed, commemorated in Holy Eucha- 
 rist, 354, 379, 394 ; Sarum Psalms for 
 the, 559, 619, G22, 629, 634, 639, 640, 
 645-649. 
 
 Depi-aving of Common Prayer forbidden, 
 84, 85. 
 
 Deprivation of Ministers, 466, n. 2. 
 
 Descent into Hell, 198, 287, 589, 613. 
 
 Desecrated Churches, Service for in Irish 
 Prayer Book, 710. 
 
 Developement of Liturgy, a gradual pro- 
 cess, 344. 
 
 Devonshire Kebels, their demands, and 
 Cranmer's reply, 9. 
 
 Dickinson, his list of printed Ser\nce- 
 books, 8. 
 
 Diocletian persecution in Ps. Ixxxiii., 
 585. 
 
 " Dionysius the Areopagite," on Oblation 
 of Elements, 377. 
 
 Dipping of the Child in Baptism, 416. 
 
 Diptychs, Names of Martyrs inscribed 
 on, 127 ; their Eucharistic use, 347, 
 354. 
 
 Direetorium PaMorale on Abstinence, 
 268 ; on Baptism by surgeous, 405, n. 
 1 ; rules for avoiding infection, 474. 
 
 " Disciplina arcani " with regard to Holy 
 Eucharist, 345, n. 1. 
 
 Discipline, disuse of, 361 ; the difficulty 
 of enforcing it, 66. 
 
 Discretion, years of, 425. 
 
 Dissenters, Burial of, 476 ; and the 
 Prayer Book, 30. 
 
 Distribution of Elements in Communion 
 of Sick, 473. 
 
 "Divine Service," meaning of term, 63, 
 100, 480; Worshij), its central point, 
 200. 
 
 Doctors, Four great, 140, 144, 160, 165. 
 
 Doctrine of Holy Communion, 3.50. 
 
 Documents relating to Act of Uniformity, 
 72. 
 
 Dogs, Non-Christian Jews so called, 557. 
 
 Dominica Expcctationis, 299. 
 
 "Dominica' V.ag.antes," 322. 
 
 Domini("d or Sunday letter, 119, 124, 125. 
 
 Donne, Dr., Marriage sermon, 458. 
 
 Door of tlie church ancient place for 
 Churching of Women, 487. 
 
 Doubtful Baptism, 426. 
 
 Doubts, Ritual, how to solve them, 67, 
 103. 
 
 Doxology at end of Exhortation in Com- 
 munion OHice, 383 ; of Lord's Prayer, 
 185; of 107th Psalm, 612; proper to 
 Benedicite, 193 ; the Great, 395. 
 "Duly," equivalent to Latin "Rile," 
 394. 
 
 Dunstan, St., 148. 
 
 Duppa, Bishop, his Prayer Book, 226 ; 
 on Cliurcliing of Women, 487 ; private 
 prayers, 703 ; opinion of Scottish Lit- 
 urgy, 707. 
 
 Durandus, a laborious and painstaking 
 writer, 245 ; on connection between 
 Christ and His JLartyrs, 252 ; on 
 Canonical seasons for Marriage, 447 ; 
 on Missa Sicca, 397 ; on the time of 
 observing Lent, 264 ; on the use of the 
 Venite, 187 ; on three Epiphanies, 258. 
 
 Durel's Latin Prayer Book, 104. 
 
 Durham Cathedral, Copes worn at, 359. 
 
 Duty to God and our neighbour on tab- 
 lets at Ely, 429 ; towards God, 434 ; 
 towards neiglibour, 434. 
 
 Dying, Holy Communion administered 
 to, 472. 
 
 Dykes, Dr., on manner of performing 
 Divine Service, 50. 
 
 Dymchurch, register at, on prohibited 
 seasons for marriage, 447. 
 
 Eadfrid, his gloss on the Evangelists, 
 207. 
 
 Early Church, its witness to the principle 
 of Ceremonial Woi'ship, 40. 
 
 Ears, opening or piercing the, 539. 
 
 Earth cast on body at burials, 481. 
 
 East, Turning to the, 187, 197. 
 
 Easter, time of its celcljration, 119, 289, 
 290; error in tables, to find, 116; 
 Festival, former extension to seven 
 days, 291 ; its names, 289 ; notices 
 given i(fc its uniform celebration, 289 ; 
 principal festival of the year in early 
 Church, 289 ; Day, two celebrations in 
 the Salisbury Use, 290 ; Anthems, 
 Latin and Iluglish, 290; Psalms, 501, 
 .555, 616-618, 620; Psalm, Sarum, 501. 
 
 Easter Even "a high day " in the Jewish 
 Ritual, 287 ; Baptisms on, in early 
 Church, 288 : ancient Collects and 
 alterations, 288 ; Sarum Psalms, 501, 
 511, 512, 521, 52.3, 526, 552, 575. 
 
 Eastern Church, its conservation of an- 
 cient customs and formularies, 241, 
 245 ; Liturgy of, 345 ; its ])rayers long 
 and involved, 242 ; its regulations for 
 vestments, 75, 77 ; resistance to inser- 
 tion of Filioqiie, 375 ; its form in Bap- 
 tism, with possible origin, 404, u. 1 ; 
 Form of Baptismal Renunciation, 413 ; 
 uses Niceno Creed at Baptism, 414 ; 
 Confirmation in, 438, 442, n. 1 ; Daily 
 Morning Psalm, 502 ; Baptismal Office, 
 414, 415. 
 
 Ecclesiastical censures, 67. 
 
 Ectene, represented in our OfTices, 221, 
 223, 372. 
 
 Edgar, King, Canon of, on Communion 
 of Sick, 472. 
 
 Edmund, King, his law of Marriage, 44C. 
 
 Edmund, St., 173. 
 
 Edward, St., King of West Saxons, 140; 
 translation, 152. 
 
 Edward, Confessor and King, 168. 
 
 Edward VL's First Liturgy in extvnso, 
 364. 
 
 Effect of Holy Baptism, 405. 
 
 Egbert, Arclibishop of York, his Ctm- 
 firmation Office, 438, 442 ; Exccri>t3 
 of, on Viaticum, 472 ; Excerpts of, on 
 burial, 477 ; on Spiritual Communion, 
 474. 
 
 Egypt a type of Antichrist, 580. 
 
 'EK»,Xi)ffiairWij]'ai, Greek term for Church- 
 ing of Women, 486, n. 1. 
 
 Elborow on burial of dead, 481, n. 1 ; on 
 veil at Cluirchings, 487. 
 
 "Elect of the Elect " among our Lord's 
 Disciples, 253. 
 
 Elements, the outward visible signs or 
 materials used in the Sacraments, tech- 
 nically called matiriiK or " matter." 
 
 Elements, Oblation of, 378 ; offered by 
 people in primitive Church, 399 ; de- 
 livery of, 391 ; remaining after Com- 
 
 munion of Sick, how to be disposed of, 
 473. 
 Elizabeth, Queen, her measures to silence 
 
 disputes, 22. 
 Elvira, Council of, on Lay Baptism, 405. 
 Ely, Palace of, tablets relating to Cate- 
 chism, 429. 
 Ember seasons, the Quatuor tempora or 
 four times in the year set apart for 
 Ordinations, said to have been called 
 Quatember from the Latin, and hence 
 Ember. 
 
 Ember Days, 236, 248, 270, 673. 
 
 Emblems of Saints, 132, 176. 
 
 Embolismus, 185, 393. 
 
 Emergency, Baptism in cases of, 403. 
 
 Empire Spiritual, 502. 
 " Endeavour themselves," illustrations of 
 term, 441. 
 
 Enemies of the Psalmist, of what typical, 
 
 503. 
 "Engagement," substitute for ancient 
 betrothal, 452. 
 
 English Liturgy, its GaUican origin — re 
 visions by SS. Augustine and Osmund, 
 basis of present Vernacular Liturgy, 
 346. 
 
 Entrance, Great and Little, 374, 377. 
 
 Enurchus, St., 164. 
 
 Epact, meaning and use, 121. 
 
 Ephesus, its importance as abode of St. 
 John, 254 ; Liturgy of, 345, 415. 
 
 'EtpoSiov, Eastern name for Viaticum, 472. 
 
 Epiphauius, on Euuomian Baptism, 403 ; 
 on Prayer for Dead, 476. 
 
 Epiphany, as the close of Christmas-tide, 
 257, 259 ; Unity and fitness of Scrip- 
 tures for, 258 ; 6th Sunday after, an 
 addition of 1661, 263; 3rd Sunday 
 after, Offertory sentence for, 261 ; of 
 Christ as a Divine Healer of our infir- 
 mities, 261 ; S.arum Psalms, 525, 554- 
 556, 562, 571, 587, 597, 598. 
 
 Episcopate, Divinely instituted, 655 ; 
 distinguished from Presbyterate jui-e 
 dit'iiio, 693 ; called an Order by Isidore, 
 693 ; includes within it the Priesthood, 
 693 ; its Apostolic descent, Tables of, 
 656, 668. 
 
 Epistle, the portion of Holy Scripture 
 read before the Gospel in the Liturgy, 
 generally taken from one of the Apos- 
 tolic Epistles, sometimes from the 
 Acts or Prophets. 
 
 Ejiistlc and Gospel read from "Jube," 
 490 ; and from a Lectern, 374. 
 
 Epistles and Gospels, their arrangement, 
 243. 
 
 Epistles, Ancient, at Consecration of 
 Bishops, 695 ; at Ordering of Deacons, 
 678 ; at Ordering of Priests, 685. 
 
 EpisroLEU, the minister who reads the 
 Epistle and acts as subdeacon at a 
 celebration. 
 
 Epitaph on two Infants, 255. 
 
 Epitcnne of the Gos]n'l, Ps, i-iv. , 503. 
 
 Erasnms, possibly author of latter part 
 of Catechism, 429, n. 3. 
 
 ICrle, Chief Justice, his decision respect- 
 ing Chancels, 179- 
 
 Escott v. Mastin, case of, 405, n. 3. 
 
 Espous.als, 452, n. 1. 
 
 Essentials of Holy Baptism, 403, 416. 
 
 Ethelred, King, his Ecclesiastical Laws, 
 203. 
 
 EiTt:iiAi!isT, the Christian Sacrifice of 
 praise and thanksgiving, wherein we 
 "show forth the Lord's Death till Ho 
 come." 
 
 Eucharist, its first celebration, 52; Power 
 of Consecrating, when first expressly 
 stated in Ordering of Priests, 539 ; 
 conveys Divine Presence, 353 ; a Sacri- 
 fice for the benefit of the whole Church,
 
 720 
 
 3InDcr ann (Glossary. 
 
 354, 394 ; a means of union with God, 
 355 ; a sj-mbol, and a means, of union 
 among Christians, 355 ; strengthening 
 and refreshing the soul, 356. 
 
 Eucharistia, a term applied to Holy Com- 
 munion in Daye's translation of Her- 
 mann, 40S. 
 
 Eucharistic Worship, the only distinc- 
 tively Christian worship, 177; prepara- 
 tion. Psalms for, xxvi., 523; xxxiv., 
 530 ; Sacrifice, its relation to Je\risli 
 Sacrifices, 353 ; its relation to the 
 Sacrifice on the Cross, 353. 
 
 Eudoxia, Empress, 54. 
 
 Eunomian form of Baptism, 403. 
 
 Eusebius, Martyr of Alexandria, 251 ; 
 what he records of St. Thomas, 325. 
 
 Evangelical interpretation. Key to, 532. 
 
 Eve or Even, the day before a Festival. 
 [See VioiL.] 
 
 Evening Celebrations, condemned by 
 Fathers, 3G0. 
 
 Evens or Vigils, the distinction and 
 reasons, 118. 
 
 EvENsoNO, the order for Evening Prayer, 
 representing the ancient Offices of Ves- 
 pers and Compline. 
 
 Evensong, its comprehensive meaning, 
 50 ; an anticipation of Rest, 211, 63fi. 
 
 Evidence of a common early Formula of 
 Belief, "A Rule of Truth," 19.5. 
 
 Exactness necessary in administration of 
 Baptism, 416. 
 
 Examination, Ancient, of Priests at 
 Ordination, 686 ; by Bishop to precede 
 Ordination, 666 ; in Consecration of 
 Bishops, G97 ; of Sick person, 465. 
 
 Examination for Orders, subject of, 542 ; 
 days appointed for, 541. 
 
 Examiners for Orders, 541 ; number of, 
 542. 
 
 " Exaposteilaria " and Collects, 241, 242. 
 
 "Excellent things " in Ps. Ixxxvii., 589. 
 
 Excommunicate persons. Burial of, 477. 
 
 Excoii!MUNiC'.A.TiONS, forms of words by 
 ■which notorious offenders are cut otT 
 from the privileges of Church member- 
 ship, 171. 
 
 Exeter, Phillpotts, Bishop of. Speech on 
 Marriage, 447. 
 
 Exhortation in our Office from " Order of 
 Communion," 349; to Communion, old 
 English form of, 382 ; upon the Gospel 
 in Baijtismal Office, 411; to Sponsors 
 after Baptism, 419 ; of Sick, ordered 
 by ancient Canons, 463 ; previous to 
 Marriage, 449 ; after Marriage, 458 ; 
 Ancient, by Bishop at Ordering of 
 Priests, 684. 
 
 Exhortations in Communion Office, 380. 
 
 Exorcism in Baptism, 271, 403; in Bap- 
 tismal Office of 1549, 410. 
 
 Expectation of the Blessed Virgin Mary, 
 
 Extreme Unction, 460. 
 
 Fabian, St., 132. 
 
 "Fair," its meaning as applied to linen 
 
 cloth, 370. 
 Faith, and superstition distinguished, 
 
 432 ; necessity of, 216, 220, 432 ; St., 
 
 168. 
 Faldstool, the small kueeling-desk at 
 
 which the Litany is sung or said ; its 
 
 use enjoined, 223. 
 Falling sickness, Gospel used against, 
 
 403. 
 Family prayer an imperfect substitute 
 
 for Divine Service, 105. 
 Fast, a time set apart for especial self- 
 
 discii)linc and humiliation, and the 
 
 practice of mortification. [See Abstin- 
 ence.] 
 Fast before Easter, from the earliest 
 
 Christian times, its duration varied, 
 266. 
 
 Fasting enjoined before Holy Communion, 
 360; Homily on, 268; of the early 
 Christians, its mode, 266 ; rules for 
 practice of, 267. 
 
 Fathers, Bishops anciently called, 696. 
 
 Faulkner v. Lichfield, opinions of tlio 
 Judges, 68. 
 
 Feasts and Fasts, Tables and Rules for, 
 116. 
 
 Felicitas, St., an African Martyr, 140. 
 
 "Felo de se, " burial of, 477- 
 
 Ferial and Festival Lauds, Sarum, 559. 
 
 Ferreri, Zacch., reformer of Breviary 
 Hymns, 8. 
 
 Festival, a day set apart for the cele- 
 bration of some great event connected 
 with our Blessed Lord or His Saints, 
 called also a Holyday. 
 
 Festival, Christmas, its great importance 
 in both religious and social life, 251 ; 
 of three or seven days at Easter, 291. 
 
 Festivals of our Lord, idea on which tlie 
 whole cycle is founded, 258. 
 
 "Fides Catholica," earliest title of 
 Athanasian Creed, 216. 
 
 Fifth of November Service, 703. 
 
 "Fili David," an ancient Liturgical ex- 
 pression, 234. 
 
 " FUioque " in Nicene Creed, 375. 
 
 Final Court of Appeal, 68. 
 
 Fire of London Service, 704. 
 
 First-fruits Offering, 526. 
 
 Five Prayers, The, after the Collects, 
 when to be used, 202. 
 
 Flagellants, their "baptism of blood, "40.S. 
 
 Flagon, the Cruet, or vessel used to 
 contain the wine previous to the lesser 
 oblation, sometimes used also in the 
 consecration. 
 
 Font, the stone vessel which contains 
 the water for Holy Bajjtism. 
 
 Font, Benediction of, 402, 403, 412; 
 blessed on Easter Eve, origin of 
 custom, 407 ; proper position of, 409 ; 
 to be emptied after Baptism, 415. 
 
 Food of body, its action comiiared with 
 that of Sacramental Food, 358. 
 
 Forbes, Bishop, on Nicene Creed, 376, n. 1. 
 
 Foreign Reformers, how far they influ- 
 enced Prayer Book, 16-19. 
 
 Foreigners thrust into important offices 
 by Protector Somerset, 20. 
 
 "Form" at Consecration of Bishops not 
 found in early English Pontificals, 575 ; 
 at Consecration of Bishops in the 
 Greek Church, 575 ; of Vestments, 
 78-80. 
 
 Forms and Ceremonies, 44 ; of Dean 
 Granville for Private Confession, 466 ; 
 ordinary, 467. 
 
 Formularies, Ancient, when found unsuit- 
 able, and why, 6 ; of the Church of 
 England, always distinctive, 1. 
 
 Forty days of Lent, variously computed, 
 266. 
 
 Fothergill, his Annotated Prayer Book 
 in eleven vols. — collection of old Eng- 
 lish Service-books, xi ; MS. on St. 
 Barnabas, 332 ; MS. on Confirmation, 
 439. 
 
 Founders and Benefactors, Psalms for, 
 645, 646. 
 
 Four meanings of Holy Scripture, 499. 
 
 Fourth finger why ring finger, 454. 
 
 France, Sovereign of, nominated Bishops 
 by Concordat, 696. 
 
 Freeman, Archdeacon, on Galilean origin 
 of English Liturgy, 346 ; on Gloria in 
 Excelsis, 394 ; on likeness between 
 Eastern Hynms and Western Collects, 
 241 ; on the 1552 Revision, 20 ; on 
 Words of Institution, 389, n. 2. 
 
 French Church, ancient Baptismal Office 
 of, 409 ; early publication of banns in, 
 446 ; early Liturgy of, 346. 
 
 French Saints in tlie Calendar, 128. 
 
 French ti-auslation of Prayer Book, 104. 
 
 Frequency of celebration of Holy Com- 
 munion, 360 ; enjoined in English 
 Church, .361. 
 
 "Freres Cordonniers, " their origin, 169. 
 
 Frewen, Archbishop, 32. 
 
 Friends and neighbours to be present at 
 Marriage, 450. 
 
 Frontal, the anlcpcndimn or ornamental 
 cloth that hangs around and in front 
 of the Altar. 
 
 Fulda, Abbey of, its Preces, 221, 228, 
 229. 
 
 Furniture of God's House, should be 
 reverent in character, 49. 
 
 Gabriel the Archangel, his day, 339. 
 
 Galilean Liturgy, 2, 346; Mass for St. 
 Stephen's Day, 253 ; origin of Prayer 
 in Benediction of Water, 414, 415, 
 Orig. ; rite of Confirmation, 442 ; ver- 
 sion of Psalters, 498. 
 
 "Gang Days," 298. 
 
 Gardiner, Bishop, accepted the Prayer 
 Book, 19. 
 
 Gates of Brass and Iron, 522. 
 
 Gauden, Bishop, on Black Rubrics, .399. 
 
 Gawdie, Sir F., case of, 444, n. 1. 
 
 Vey^vi/riTai, k.t.\., explained, 431. 
 
 Gelasian anil Gregorian Sacramentaries, 
 201-203. 
 
 Gelasian Baptismal Office, on Deluge, 
 410 ; interrogatories in, 413 ; Sacra- 
 mentary, rule for Processional I-itanies, 
 222. 
 
 (ielasius' Reconciliation of Penitents at 
 point of death, 467. 
 
 General Assembly of 1616 and Scottish 
 Liturgy, 41. 
 
 General Confession, how to be said, 182 ; 
 Thanksgiving, its authorship, 239. 
 
 "General," etc., sense of, in 16th and 
 17th centuries, 435. 
 
 "Generally necessary," meaning of, in 
 Catechism, 435. 
 
 George I., Litany at his Coronation, 223. 
 
 German origin of Prayers in Baptismal 
 Office, 410-412; use of Media Vita, 
 480. 
 
 Germanus on Gallican Liturgy, 347. 
 
 Gestures in Divine Service, 49, 182, 187, 
 374. 
 
 Gibson, Bishop, on use of Burial Service, 
 476. 
 
 Giles or Egidius, St., 164. 
 
 Girdle of the Albe, 79. 
 
 Glastonbury Prayer Book of Pollanus, 
 372. 
 
 Gloria in Excelsis, 395; its possible origin, 
 395 ; expanded form, 395 ; position of, 
 in Liturgies, 394 ; limitation respecting 
 its use, 106. 
 
 Gloria Patri, Variations in, 186. 
 
 "God's help" invoked, a form of oath, 
 433 ; " holy will and commandments," 
 433. 
 
 "God's board," .an ancient designation 
 of Altar, 382. 
 
 Godfathers and Godmothers, number of, 
 408 ; mouth-pieces of child, 414, 432. 
 
 "Godly discipline," 491. 
 
 Gold and silver given at Marriage, 454. 
 
 Golden numbers, 119; Litany, word 
 "buxomnes" in, 452, n. 6; Rose, 272. 
 
 Good Friday, its various names, 284 ; 
 how anciently observed, 285 ; the 
 hours of, illu.strated, 284 ; how ob- 
 served in Eastern Church, 287 ; 
 churches hung in black, 286 ; Psalms, 
 519, 538, 552, 566, 588 ; Sarum Ps.ilms,
 
 InDcx anD (JDlossarj;. 
 
 721 
 
 519, 523, 536, 538, 552, 556, 588, 506, 
 620, 629, 641, 642. 
 
 Good Physician, manifestation of His 
 power, 261. 
 
 Goodrich, Bishop, reputed author of jiart 
 of Catechism, 429. 
 
 GosPKL ; [1] The liistoi-y of the Life of 
 our Lord as recorded by the Four 
 Evangelists. [2] A portion selected 
 from this history, appointed to be read 
 in the Liturgy. 
 
 Gospel, 243, 374; The, found in the 
 Psalms, 500 ; for the Circumcision, 
 Rubric after it, 257 ; in Baptismal 
 Office, 411. 
 
 GoSPELLEK, tlie Minister wlio reads the 
 Gospel, and acts as Deacon, at a Cele- 
 bration. 
 
 Gospels, Ancient, at Ordering of Deacons, 
 678 ; at Ordering of Priests, 685 ; at 
 Consecration of Bishops. 695. 
 
 (iospels and Epistles later thau essential 
 portions of Liturgy, 344 ; changes in 
 them, 244. 
 
 Goulburn, On Communion Office, 243 ; 
 Collects, ib. 
 
 Grace, what it is, 35G ; Collect for, Gre- 
 gorian and Roman forms, 202 ; pre- 
 figured by natural provision, 647. 
 
 Gradual Psalms, 629, 636. 
 
 Grant on the Bills of Mortality, 99. 
 
 Granville, Dean, his Office for private 
 Confession, 466, n. 3 ; anecdote about 
 .Scottish Liturgy, 707. 
 
 Great Sabbath, 287. 
 
 Greater Festivals, their central position 
 in a series of days, 245. 
 
 Greek Church, burial custom in, 481 : 
 Prayer for Dead in, 476. 
 
 Greek original of Preface in Communioi 
 Office, 386 ; terms connected with H0I3 
 Eucharist, 352 ; words in Kyrie indica- 
 tive of Eastern origin, 373 ; version of 
 Prayer Book, 105. 
 
 Gregorian chants in Merbecke, 59 ; Gre- 
 gorian music, 56, 140; difficulty of 
 adapting it to English words, 59. 
 
 Gregory, St., his Sacramentary, what it 
 represents, 2 ; his revision of Roman 
 Liturgy, ,345 ; the great originator of 
 mission to England, 140 ; advice to St. 
 Augustine, 2 ; Proper Preface for Cir- 
 cumcision, 257 ; on Cliurching of 
 Women, 486 ; reformer of Church 
 music, 55. 
 
 Gregory of Nazianzus, on Choir veil or 
 screen, 47 ; on Private Celebration, 473. 
 
 Gregory of Nyssa, on trine immersion, 
 404. 
 
 Gregory of Tours, on his predecessor Per- 
 petuus, 245 ; History of Franks, quo- 
 tations from, 221. 
 
 Gregory the Great, on Lord's Prayer, 
 39.3. 
 
 Grindal, Archbishop, his order to use 
 Commination Service on certain Sun- 
 days, 491 ; his order to read Epistle 
 and Gospel from Chancel-screen, 490 ; 
 on Churching of Women, 486. 
 
 Gueranger on corruptions of Roman 
 Liturgy, 348. 
 
 Guidetti, coadjutor of Palestrina in re- 
 vising Church Song, 57. 
 
 Gunning, Bisliop, his instmmentality in 
 the restoration of the Prayer Book, 238 ; 
 on Black Rubric, 399. 
 
 Gunpowder Plot Service, 703. 
 
 Habit proper for Bishop-elect at Conse- 
 cration, 695 ; proper for Candidates 
 for Deacon's Orders, 675 ; proper for 
 Candidates for Priest's Orders, 683. 
 
 Hale's Precedents, Cases of Churching 
 of Women in, 487 ; on Godly discip- 
 
 line, 491 ; referred to on hours of 
 Marriage, 447. 
 
 Hallelujah, 564 ; its first use in the 
 Psalms, 465 ; in Prayer Books of 1549 
 —1552, 1637, 1661, 186; the Great, 
 ,395, 616. 
 
 Hammond on Catechizing, 430 ; on Lit- 
 urgies, 340. 
 
 Hampton Court Conference, 184 ; an 
 effort to convince Nonconformists, 66 ; 
 abruptly broken up, 25; on "lawful 
 minister " of Baptism, 405. 
 
 Hands to receive the Elements at C'om- 
 nmnion, 391. 
 
 "Hard Sayings," illustrateil, 579. 
 
 Harvest Thanksgiving, admirable Collect 
 for, 297. 
 
 Harvey on the Creeds, 196, 217. 
 
 Hawaiian Version of the Book of Com- 
 mon Prayer, 43. 
 
 Head of Child to have water poured on 
 it, 416. 
 
 "Healing," Note on Office for, 705. 
 
 Heaven, 'The Worship of, 48. 
 
 Heber, Bishop, on Prayer for the Dead, 
 476. 
 
 Hebrew Chants, Melody to 51st Psalm, 
 54. 
 
 Hellenism prepared the World for Chris- 
 tianity, 54. 
 
 Heman and .Teduthun, Choristers, 51. 
 
 Hengstenberg on the Psalter, 496. 
 
 Hereford Use in Espousals, 452. 
 
 Heresies, cause of many, 579. 
 
 Hermann, Archbisliop, of Cologne, 
 Ritual Reformer, his Consultation, 15, 
 384, 385 ; his iorm of Marriage Admo- 
 nition, 451 ; Catechism in, 428, n. 3 ; 
 origin of catechizing at Confirmation, 
 441 ; Daye's translation, 441, Orig. ; 
 on Seasons for Baptism, 407 ; Baptism 
 Exhortation in, 411 ; Baptism Collect 
 in, 412; on Infant Communion, 408; 
 Absolution in, 467 ; the probable origin 
 of joining hands in Marri.age, 455. 
 
 Hesycliius in St. Leo, quoted on Con- 
 sumption of Elements, 473. 
 
 Heurtley's Harmonia Si/mboHca, 195, 
 212, 414, n. 1. 
 
 Hiekes on Eucharistic Sacrifice, 390, n. 2. 
 
 Hickman, Mrs., Touching anecdote of, 
 about Reformation Baptism Office, 403. 
 
 Hierapolis, Martyrdom of St. Philip, 33. 
 
 Hilary, St., of Aries, 1.32 ; commends 
 faithfulness of British Bishops, 132 ; 
 reputed author of the Athanasian 
 Creed, 217 ; on the Psalms, 499 ; on 
 Clirist's rest in the Church, 635. 
 
 Hilary, St., of Poictiers, reputed author 
 of part of (iloria in Excelsis, 395. 
 
 Hilary Term of Law used to l)egin on the 
 Festival of St. Hilary, Jan. 13th, i:i2. 
 
 Hilsey, Bishop, his version of the Atlui- 
 nasian Creed, 216 ; his Primer, 1539, 
 199. 
 
 History, Spiritual, its central point, 513. 
 
 Holt, Lord Chief-Justice, on change of 
 name, 444. 
 
 Holy Apostles, their commemor.ation, 128. 
 
 Holy Bible, always pu))licly rca<l, 100. 
 
 Holy Communion, an ancient and Scrip- 
 tural phrase, 369 ; its various designa- 
 tions, 344 ; originalc.d by our Lord, 
 and asmciatrd by Him with Ancient 
 Rites, 350 ; doctrine of, 350 ; as a Sacra- 
 ment, 350 ; as a .Sacrifice, 351 ; may 
 ponKtM;/ supply omission of B-iptism, 
 427 ; Office, 24 1 , 369 ; notice, or warn- 
 ing of, 380 ; hour for its celebriition, 
 360 ; frequency of its celebration, 
 360 ; on Good Friday, 286 ; at Burials, 
 479 ; at Burials, why proper, 475 ; at 
 Buri.als, Office for, 485 ; at Churchings, 
 489. [<SVe Communion.] 
 
 
 Holy Cross Day, 1 64. 
 Holy Days, Tlie three after Cliristnuis, 
 251 ; publication of Banns on, 447, n. I ; 
 bidding of, 376 ; Minor, 132, 176. 
 Holy Ghost, how given to the regenerate, 
 412 ; Invocation of, in all Confirmation 
 Offices, 442. 
 Holy Innocents, early notices of, 255 ; 
 muffled peal on, 256 ; ancient Collect 
 for, 255. 
 
 Holy Sacrament, reserved in the Eastern 
 Church, 283. 
 
 Holy Scripture, Coincidences in ancient 
 and present mode of reading it. 111 ; 
 its continuous reading, 113 ; responsory 
 system of reading it. 111 ; its proper 
 use and mode of interpretation, 218. 
 
 Holy Thursday, 298. 
 
 Holy Week, or Great Week, 274 ; its 
 strict observance, official example of 
 the emperoi's, 274. 
 
 Homily, pre-Reformation, on Confirma- 
 tion, 439. 
 
 Homily of Common Prayei", etc., on 
 number of Sacraments, 435 ; of Repent- 
 ance, on private Confession, 466. 
 
 Hood, a badge of academical status worn 
 by graduates over their surplices. [See 
 Canon 58.] 
 
 Hooker, on the Divine Service, 50 ; on 
 death unto sin in Baptism, 406 ; on 
 iteration of Baptism, 409 ; on Lay Baji- 
 tism, 405 ; on MaiTiage, 458 ; on de- 
 livery of money in Marriage, 454 ; on 
 Offerings at Churchings, 488 ; on 
 Puritan objection to Christian burial, 
 475. 
 
 Hooper, Bishop, on sense of word "gene- 
 ral," 435. 
 
 Hope, Expressions of, in Burial Office 
 explained, 482. 
 
 Horace on casting earth on dead body, 
 481. 
 
 Horn Books, engraving of one, 4 ; intro- 
 duced for the poor, 4. 
 
 Hornby, register at, on proliibited sea- 
 sons for Marriage, 447. 
 
 Horsley, Bishop, on Invocation nf Holy 
 Ghost in celebration of Holy Euolia- 
 rist, 389 ; on Scottish Liturgy, 393. 
 
 Hosanna in Eucharistic Preface displaced, 
 1552, .387. 
 
 Hosanna, Sund,ay, 274. 
 
 Hour for celebration of the Holy Com- 
 munion, 360. 
 
 Hours of Pr.aycr, how observed by 
 Apostles and early Christians, 177 ; 
 seven condensed, H. 
 
 House of Commons, amendments to Act 
 of Uniformity, 36. 
 
 House of God, what it is, 49. 
 
 Housel, old English term for Holy 
 Eucharist, 472. 
 
 Hugh, St., 172. 
 
 Human Nature, its perfect ideal personi- 
 fied, 501,511. 
 
 Humble Access, Prayer of, .388. 
 
 Hyde, Lord Chancellor, corrects an error 
 in M.S. of Pr.-vyer Uook, 36. 
 
 Hymns, their proper position in Divine 
 Service, 60 ; sung by Christ, 618. 
 
 Hypapanto, Eastern name for the Puri- 
 fication Festival, 326. 
 
 Hypothetical form in B.aptism, 405. 
 
 Idiots to be baptized, 425. 
 
 " 1 do," in Confirmation, 442. 
 
 Idolatrous ceremonies, the origin of 
 " pomps," 413. 
 
 Ign.atins, St., 54 ; on "one Altar," 357 ; 
 on Matrimony, 446 ; Tradition respect- 
 ing Athens, .54. 
 
 "Ill.atio," O.allican and Mozarabic term 
 for Preface, '61 ',
 
 72; 
 
 3Int)cr ann (^lossarp. 
 
 Illiberis, Council of, on Lay Baptism, 
 405. 
 
 Immersion', the clipping into the water 
 of recipients of Holy Baptism. Affu- 
 sion is now the usual practice. 
 
 Immersion, Baptism by, 403, 404 ; the 
 Apostolic mode of Baptism, 402 ; disuse 
 of, necessitates special precautious,416 ; 
 trine, 404. 
 
 Impediments of Marriage, 44G, 447, 4.")1. 
 
 Imposition of hands in Conhrmatiou, 
 436, 438 ; of hands sometimes a mere 
 elevation, 438. 
 
 Imprecations of Psalms, 533, 568, 569, 
 614, 641. 
 
 Incarnation of our Lord — its fruits in the 
 three kinds of Saints, 251 ; in connec- 
 tion with the Martyrs, 251. 
 
 Incense, its use in ancient Church of 
 England, 209 ; at Gospel, 374. 
 
 Inclination, Prayer of, in Eastern Litur- 
 gies, 388. 
 
 "Incomprehensible," its twofold mean- 
 ing, 217. 
 
 Indulgence, Sunday, 274. 
 
 Indwelling of the Holy Ghost, 636. 
 
 Infant Baptism in Primitive Church, 402, 
 407 ; Confirmation and Commiinion, 
 408, 437. 
 
 Infants, Baptism of, 407. 
 
 Infection, precautions against, 474. 
 
 luKdels, burial of, 477. 
 
 Infrequent Communion of Laity, 348. 
 
 " Inheritor of the kingdom of Heaven," 
 Scriptural term, 431. 
 
 "Inhumatio Defuncti," 478. 
 
 Injunctions on Catechiziug, 429, 430. 
 
 Injunctions of Edward VI., 11. 
 
 Injunctions and Advertisements of Queen 
 EUzabeth, 64, 65 ; on wafer bread, 398 ; 
 and 18th Canon on reverence, 197 ; on 
 age for Communicants, 439. 
 
 Innocent, St., on Roman Liturgy, 345. 
 
 "Innocents," i.e. idiots, regenerate in 
 Baptism, 419, Orig. 
 
 Innovations connected with Holy Eucha- 
 rist in Mediceval times, 348. 
 
 Institution of a Christian Man quoted, 
 419. 
 
 Institution of Holy Eucharist, 344, 350, 
 .351,. 369, n. 1, 380. 
 
 Interlinear Translations of Office-books, 3. 
 
 Intermediate state typified in 130th 
 Psalm, 634. 
 
 "Interpretation Clause " of Prayer Book, 
 67. 
 
 "Interpretations and Considerations" of 
 Queen Elizabeth, 65. 
 
 Interrogation of Sick on Articles of Faith, 
 464. 
 
 Interrogation preceded Baptism, 412. 
 
 Interrogations in ancient Baptismal 
 Offices, 402 ; represented modern Cate- 
 chism, 428 ; formerly addressed to 
 child, 414 ; in our Baptismal Office re- 
 present Apostolic practice, 413. 
 
 Interrogatories from Sarum " Ritus Bap- 
 tizandi," 413, Orig. 
 
 Introduction to the Liturgy, 344. 
 
 Introductory Rubrics to Baptismal Office, 
 407. 
 
 Introductory Service to Baptism, 409. 
 
 IXTROIT, the Verse, Psalm, or Hymn 
 which is sung as the Priest enters 
 within the precincts of the Altar 
 
 Introit, 241, 348, 361. 
 
 Introits — their selection — ancient names, 
 241 ; a list as arranged in the first 
 English Prayer Book, 241 ; given under 
 each Sunday and Holyday, 247 ; for 
 Advent, their spirit, 246 ; to Com- 
 munion at Ordination Service, 1549, 
 685. 
 ventiou of the Cross, 14S. 
 
 Inventories of Ornaments, made in 1552, 
 
 69 ; of Vestments and Hangings, 74. 
 Invitation to Communicants, 383. 
 Invitatories to Veuite, 187. 
 Invocation of the Holy Ghost, 389 : in 
 
 Baptism and Liturgies compared, 412. 
 Invocation, prayer of, in Confirmation 
 
 Office, 442 ; of Trinity in Baptism, 402 ; 
 
 of Angels and Saints, 222. 
 Iren^us on Fastings, 266 ; on Infant 
 
 Baptism, 407. 
 Irish Clercy, their use of Burial Service, 
 
 476. 
 Irish Common Prayer Book, 42, 709 : the 
 
 revised book of 1877, 710. 
 Irish Communion Book, 6th century, 243. 
 "Irregularity ;" sense of word in Canon 
 
 Law, 466, n. 2. 
 Isidore on Fonts, 404. 
 Israel, its History typical, 608. 
 Italic Version of Psalter, 498. 
 Iteration of Baptism, 409, 420, 421. 
 
 " Jah," in 69th Psalm, 564. 
 
 .James, St., the Great, 336. 
 
 James, St., the Less, 831 ; Liturgy of, 
 345 ; its prayer for living and dei^arted, 
 354 ; Psalms before Communion, 385. 
 
 James I., some slight changes made in 
 Prayer Book during his reign, 25 ; 
 Proclamation giving authority to make 
 them, 87 ; and Scottish Prayer Book, 
 705. 
 
 Jasper, its symbolism, 566. 
 
 Jebb's Choral Service, 234. 
 
 Jenner, Sir H., on Prayer for Dead, 476. 
 
 Jerome, St., and the Latin Vulgate, 165 ; 
 his three versions of the Psalter, 498 : 
 Lectionary, its Epistles and Gospels, 
 241, 243, 475 ; on Advent, 245 ; on tlie 
 Epiphany, 258 ; on Lay Baptism, 405 ; 
 on Arian Baptism, 403 ; on the Psalms. 
 499. 
 
 Jerusalem, Liturgy of, 345. 
 
 Jewell, Bishop, on death unto sin in 
 Baptism, 406. 
 
 •Jewish worship, its influence on Chris- 
 tians, 177 ; origin of Churching of 
 Women, 486. 
 
 Jews, The, their state before the destruc- 
 tion of Jerusalem, 271 ; a great con- 
 vei'sion of them foretold, 558 ; tlieir 
 enmity and rejection foretold, 555 ; 
 their sin and punishment foretold, 562. 
 
 Jews and Gentiles changing places, 557, 
 619. 
 
 Job a type of Christ, 602. 
 
 John, St. , the Baptist, Nativity of, 333 ; 
 his greatness and power as a Prophet, 
 333, 334 ; Advent proclamation of 
 Christ, 248. 
 
 John, St., the Evangelist, his relation- 
 ship to our Lord, 253 ; his two escapes 
 from death, his death at Ephesus, 254 ; i 
 Ante Portam Latinam, 148 ; Liturgy 
 of, 345. I 
 
 Johnson on Eucharist Sacrifice, 390, n. 
 2 ; Canons referred to on Confirming ! 
 by name, 444, n. 1 ; referred to for 
 Marriage Law, 446 ; referred to on 
 publicity of Marriage, 447 ; referred to 
 on Catechizing, 428. 
 
 Johnson, Dr., his practice of praying for 
 dead, 476. 
 
 Joining of hands in Marriage, 455. 
 
 Joseph a tj'pe of Christ, 60S. 
 
 "Jube;" a lectern on Chancel-screen, 
 490. 
 
 Jubilate, seldom to be used, 194. 
 
 Judaism has become heathenism, 557. 
 
 Judaizing Christians, troublesome to the 
 Early Church, 289. 
 
 Judas, in 109th Psalm, 614. 
 
 Jude, St., 341. 
 
 Justin Martyr, his account of Celebra- 
 tion of Holy Eucharist, 345, n. 4 ; his 
 notice of Christian Hymns, 53 ; on 
 Sursum Corda, etc., 386; on Amen, 
 after Prayer of Consecration, 390; 
 early reference to Gloria Patri, 186 ; 
 on Infant Baptism, 407 ; on Com- 
 munion of Sick, 472. 
 
 Juxon, Archbishop, 31. 
 
 Kalends of January and Feast of the 
 Circumcision, 256. 
 
 KaTrixri<rii, meaning of, 428, and n. 1. 
 
 Katharine, St., 173. 
 
 I Katharine, Queen, her Prayers and 
 i Meditations, 203. 
 
 Keble on Eucharistical Adoration, 352, 
 390, n. 2. 
 
 Kempe r. Wickes, case of, 476. ' 
 
 Ken, Bishop, on Catechizing, 430. 
 
 Kennett, Bishop, his MS. notes on 
 Prayer Book, 444, n. 1. 
 
 "Keys of the Kingdom of Heaven," 336. 
 
 Keystone of the Temple, 513. 
 
 King's Evil, Office for, 168, 705. 
 
 Kingdom of Christ, 570. 
 
 Kingship of Christ, 598, 615. 
 
 Kiss of Peace, 347, 348, 361. 
 
 Kneeling, Bishop Cosin's note on, 182 ; 
 declaration on, 399 ; posture of cele- 
 brant in receiving, 391 ; posture in 
 Marriage, 455 ; the proper posture in 
 Adult Baptism, 426. 
 
 Knox, John, his Book of Common Order, 
 41 ; saying of, 227. 
 
 Krazer, de Liturgiis, 46. 
 
 Kyrie Eleison, said in Greek, 198 ; in 
 Comm. Office, 372 ; expanded form of, ib. 
 
 "Laither," meaning of, 452, n. 4. 
 
 Laity, Daily attendance of, 178 ; their 
 part in oU'ering of Eucharistic Sacri- 
 fice, 353-390. 
 
 Lambert, St., 164. 
 
 Lammas Day, 160. 
 
 Lancashire, burial of Roman Catholics in, 
 477. 
 
 Languages and Dialects into which the 
 Prayer Book is translated, 42. 
 
 Laodicea, Council of, on Lenten Mar- 
 riages, 447. 
 
 Lapide, Corn, a, calculation regarding 
 the miracle of the loaves, 272. 
 
 Lasco, or Laski, John h, 16, 184. 
 
 Last .Supper confounded with Institution 
 of Holy Eucharist, 369. 
 
 Lathbury on State Services, 703. 
 
 Latimer, Bishop, on meaning of word 
 " general," 435. 
 
 Latin Prayer Book, 104, 24 ; of 1560, 
 Saints commemorated in, 28. 
 
 Latin Service for Convocation, 705. 
 
 Latin Version of latter part of Catechism, 
 429. 
 
 Laud, Archbishop, and former Collect 
 for Easter Even, 288 ; and the Scottish 
 Prayer Book, 42, 388, 705, 706. 
 
 "Lawful authority," 204. 
 
 Lawrence, St., 160. 
 
 Laxity tolerated by some Bishops, 24. 
 
 Lay Baptism, 404 ; allowed to be valid, 
 405 ; discouraged, 420, Orig. and n. 
 
 Laying on of hands by Bishop in Order- 
 ing of Deacons, 680 ; by Priests in 
 Ordering of Priests, 690 ; in Confirma- 
 tion, 437. 
 
 Lazamon's Brut, referred to, 452, n. 4. 
 
 Lectern, the desk from which the Scrip- 
 tures are read. 
 
 Lectern for Epistle and Gospel, 374. 
 
 Lecterns for Music-book and for Lessons, 
 374. 
 
 Lectionary, changes made in the Salis- 
 bury Use, 112.
 
 :|nDcr anQ ©lossacy. 
 
 723 
 
 Lectionaiy of .St. Jerome, coimiiemoi a- 
 tion of Apostles, 323 ; SS. Pctui' and 
 Paul, 334. 
 
 Lectious, Scripture, how to be "read or 
 said," 56oS. 
 
 Legal obligations of Canons of 1603-4 and 
 1U40, 67. 
 
 "Legatus natus " of Pope, 446, n. 1. 
 
 Lent, difl'ercnt usages as to its duration, 
 264, 266 ; abstinence other than from 
 food, 267. 
 
 Leo, Emperor. Churching of Women 
 under, 486. 
 
 Leo, St. , on Holy Innocents, 255 ; on 
 trine immersion, 404. 
 
 Leonard, St., 172. 
 
 Leonardo da Vinci, his picture of Last 
 Supper, a means of propagating error, 
 369. 
 
 Lessons, portions from the Old and New 
 Testament, read at Mattius and Even- 
 song, and in the Burial Service. 
 
 Lessons, The, not always Holy Scripture, 
 111; new Table of 1871, 41; Table 
 shewing ancient and modern systems, 
 111 ; proper for Holydays, 113; how 
 anciently read. 111 ; system established 
 in 1549, 113; in ancient Baptismal 
 Offices, 402 ; in Burial Office, 479 ; 
 proper, suggested for special occasions, 
 114. 
 
 L'Estrange on form in delivery of Ele- 
 ments, 391. 
 
 Letters dimissory, 666. 
 
 Levitical Benediction, ancient Irish, Gal- 
 ilean, and Anglo-Saxon uses of, 470. 
 
 "Liber Festivalis," its use of word 
 "worship," 454. 
 
 Liljrary of Anglo - Catholic Theology, 
 Works of Bishop Cosin, 32. 
 
 Libraiy of St. John's, O.xford, MS. De 
 Vis. Inf., 4()3 ; of Trinity College, Cam- 
 bridge, Trilingual Version of the Creed. 
 212. 
 
 Licence for Marriage, 446 ; Special, 446, 
 and n. 1. 
 
 Lighted taper used in Baptism, 403, 412. 
 
 Lighted tapers at Gospel, 374. 
 
 Lightfoot on Jewish Baptism, 401. 
 
 Lights on the Altar, 357. 
 
 Lincoln, Diocese of, petition to King 
 James for total abolition of Prayer 
 Book, 25. 
 
 Linen cloth for covering Elements, 392 ; 
 its use and symbolism, 357, 370, 392. 
 
 Lion, The, a typical enemy, 505. 
 
 Litaneia, use of the word by St. Basil, 
 221 ; its technical sense, 221. 
 
 Litania, Major, Minor, Septena, 222. 
 
 Litania Septena, 402 ; septiformis, 402, 
 n. 4. 
 
 Litanies, their general aoceptableness to 
 the people, 222 ; oldest Western Use, 
 231 ; proper, of Western Use chiefly, 
 221. 
 
 LrrANY, a "General Supplication " in the 
 form of short petitions, to which tlie 
 choir and congregation make responses. 
 
 Litany in English, 1544, 11, 13; its 
 medi.-Eval use, 222 ; its excellence, tes- 
 timonies to, 223 ; the simple Chant 
 generally used very old, 58 ; published 
 by Cranmer with musical notation, 58 ; 
 Canon 15 on, 105 ; as a separate ser- 
 vice, 223, 380 ; place for singing it, 
 223 ; lesser, in Visitation of Sick, 461, 
 462, n. ; use of, in Ordering of Deacons, 
 675 ; in Ordering of Priests, 684 ; in 
 Consecration of IJishops, 697. 
 
 LiteraDoniinicalis, 101. 
 
 Littledale's Offices of Eastern Church, 
 442. 
 
 Liturgical studies, their gradual advance, 
 vi. 
 
 Liturgies, Oriental, three Great, 205 ; 
 ancient, on Words of Institution, 389. 
 
 LnuRiiV, the Eucharistic Office. The 
 term is sometimes applied loosely to 
 the whole of the Book of Common 
 Pr.ayer, 344. 
 
 Liturgy, inexact use of term, 344, n. 4 ; 
 its primitive origin, 344 ; its divisions, 
 241 ; of the Koman and Gallican 
 Churches, 2. 
 
 Liturgy of St. James, the Benediction, 
 205. 
 
 Liturgy of St. Mark, Ps. xlii., 541 ; a 
 Prayer for the Sovereign in, 203. 
 
 Liturgy, Ancient, of the Church of Eng- 
 land, 361 ; Order of Communion of 
 1549, 303 ; First Vernacular of Church 
 of England, 364 ; Scottish, of 1764, 
 367 ; American, 368. 
 
 Lombard, Peter, on Sacraments, 436. 
 
 Longley, Archbishop, on burial of uu- 
 baptized, 477 ; on Keservation for the 
 Sick, 473. 
 
 Looking up to heaven in act of Consecra- 
 tion, 389. 
 
 Lord -Lieutenant of Ireland, Prayer for, 
 710. 
 
 Lord's Prayer, specimen of old versions, 
 207, 208 ; use with special intention, 
 185, 199 ; Versions of the 7th and 
 following centuries, 208 ; anciently 
 part of Introductory Service before 
 lutroit, 361, 371 ; a sort of Antiphon 
 to Communion Office, 371 ; at greater 
 Oblation, 393 ; in Baptismal Office, 
 411 ; after Baptism, 418; in Visitation 
 of Sick, 461 ; expositions of, 185, 208, 
 434 ; Sir Richard Baker on, 185 ; 
 Bishop Andrewes' Paraphrase, 185 ; 
 Paraphrase by Keble, 208 ; familiar to 
 mediajval people, 207. 
 
 Lord's Supper : [1] The ordinary ritual 
 name, " Cojna Domini," of Maundy 
 Thursday. [2] a term used in the 
 ancient Church as the designation of 
 the Love-feast. Its modern use, a 
 name for the Holy Communion, may 
 be justified in some degree as an ellipti- 
 cal expression, meaning Sacrament of 
 the Lord's Supper, 281, 369. 
 
 Lord's Table, 357 ; a term properly 
 applied to the Altar, 370. 
 
 Lords, House of, vote thanks to Con- 
 vocation for Kevision of Prayer I'ook, 
 35. 
 
 "Low Church party," official attempt to 
 reconcile tliem, 30. 
 
 Low Sunday, 293. 
 
 Lucian, St., 132. 
 
 Lucy, St., 176. 
 
 Luke, St., 340. 
 
 Lushington, Dr., on use of Burial Service, 
 477. 
 
 Luther, his translation of a Prayer in 
 Baptismal Office, 410 ; his Version of 
 sequence of Notker, 480 ; piayed for 
 dead, 476. 
 
 Lyndewood on Baptismal Affusion, 416, 
 n. 2 ; list of Church ornaments, 72 ; 
 Provincial Constitution, on Visitation 
 of Sick, 460. 
 
 Lyons Pontifical, on Confirmation Ad- 
 dress, 441. 
 
 Jlabillon, his Analccta and Early Calen- 
 dar, 127. 
 
 Maccabees on Prayer for Dead, 476. 
 
 Machutus or Malo, St., 172. 
 
 Machyn's Dianj, 1560, 61. 
 
 Magdalen College, Oxford, bells rung on 
 Christmas Kvo, 288. 
 
 Magi, traditions respecting them — tlieir 
 relics — their names, 259 ; Royal Memo- 
 rial of their offering, 259. 
 
 Magnificat and Cantate Domino com- 
 pared, 210. 
 
 Magnificat, The, special reverence shown 
 to it, 209 ; Puritans desired to banisli 
 it, 210. 
 
 Mahoinetanism, Probable cause of, in 
 India and the East, 271. 
 
 Maledictions of the Psalms, 568, 569. 
 
 Mamertus, his Rogation Fast, 221. 
 
 Man, The Righteous, 501, 531. 
 
 Manchester Cathedral, custom of turning 
 to East there at Gloria Patri, 187. 
 
 Manichajans, their rejection of ^A'ater, 
 403. 
 
 Manifestations of Christ's glory, three 
 commemorated at Epiphany, 258 ; in 
 the Temple, 259 ; on Sundays after 
 Epiphany, 260, 261 ; still going on by 
 miracle, 260. 
 
 Maniple, a vestment like a short stole, 
 worn on the left arm by the sacred 
 Jlinisters at the Celebration of Holy 
 Communion, 79. 
 
 Manna a type of Holy Eucharist, 350. 
 
 Mansfield, Lord, on Publication of Banns, 
 447. 
 
 Manual, Occasional Offices of, 16. 
 
 Margaret, St., 156 ; sometimes called St. 
 Marina, 156. 
 
 Mark, St., his Labours and Martyrdom, 
 330; Liturgy of, 330, 345; Psalms 
 before Communion, 385. 
 
 Marriage, Scriptural and Patristic view 
 of, 446 ; a Sacrament, 446 ; projjer, 
 453 ; impediinents of, 447 : licences, 
 446 ; hours for, 447 ; forbidden seasons 
 for, 118, 446, 447; Psalms, 563, 633; 
 by Deacons not authorized, 450 ; Con- 
 cluding i'rayers of Service, 457. 
 
 Marshairs Primer, 183. 
 
 Martene on Baptismal Offices, 411 ; his 
 collection of ancient writers, 127 ; on 
 Confirmation Addresses, 442. 
 
 Martin, St., his translation, 156, 172. 
 
 Martyr, Peter, placed at Oxford by 
 Somerset, 19. 
 
 Martyrdom of our Lord life-long, 251. 
 
 Martyrdom of King Charles I., 133 ; 
 Service, 703. 
 
 Martyrdoms recorded in Scripture, 333 ; 
 both foretold and commemorated, 580. 
 
 Martyrology of IScde, 127. 
 
 Martyrs in the age of persecution, 128 ; 
 specially connected \\'ith Church of 
 England, 128 ; all the. Festival of, 
 341 ; Many, Sarum Ps.alms, 311, 512, 
 518, 521, 529, 530, 533, 620 ; three 
 kinds, conmiemorated on three days 
 after Nativity, 251. 
 
 Mary, Blessed Virgin, her true sanctity, 
 3.30 ; Sarum Psalms for her Festivals, 
 516, 521, 522, 543, 545, 588, 598, 599. 
 
 Mai-y Magdalen, St., 156. 
 
 Mary, Queen, her proclamation super- 
 seding the Reformed Prayer Book, 22. 
 
 Ma.<ikell s Monumcnla liitualki, 16, 178 ; 
 on bidding of Prayers, 199 ; on primi- 
 tive Liturgies, 340 ; on Visitation of 
 Sick, 463, 464 ; on Connnunion of Sick, 
 472. 
 
 Mass, the old English designation of the 
 Sacrament of the Holy Communion, 
 344. 
 
 Mass, explanation of term, .344 ; liowtho 
 term fell into disuse, 369 ; ordered to 
 bo "altered into a Comnmnion," .349. 
 
 Mass of Holy (iliost, sung at Consecra- 
 tion of Bishops, 700. 
 
 Masses, Solitary, 398. 
 
 Massingbcrd's Lectures on Prayer Booh, 
 403. 
 
 yiaOifTcvuaTi, its full meaning, 401. 
 
 Matrimony, Hoi.v, Christian Marri.ige, 
 as solemnized by the Church.
 
 724 
 
 31nDer anu (S^lossacj;. 
 
 Matrimouy, Solemnization of, 449 ; 
 Psalms for, 508, G3.3. 
 
 " Matter " of Holy Eucharist, 35f>, 398 ; 
 of Holy Baptism, 403. 
 
 Matthew, St., 338. 
 
 Matthias, St., 328. 
 
 Mattins, the Order for Morning Prayer, 
 representing the ancient Otiices of 
 Mattins and Lauds. 
 
 "Mattins," beginning of, in ancient 
 Sarura Use, 181 ; in 1549, 185; in IGCi, 
 185 ; to be said before Celebration of 
 Holy Communion, 369. 
 
 Maundy Thursday, its various names, 
 281 ; ancient Offices for, 282 ; Sarum 
 Psalms, 566, 568, 569, 571-573, 575, 
 576, 620, 629, 641, 642. 
 
 Mauudy, Royal, Office for, 282. 
 
 Maximin, burnt a church full of Martyrs, 
 250. 
 
 Maximum of ceremonial to be sought from 
 tradition, 444. 
 
 Maximus of Turin, De Adventu Domini, 
 245. 
 
 Maxwell, Bishop, and the Scottish Prayer 
 Book, 706, 707. 
 
 Mede, on Christian .Sacrifice, quoted, 
 351. 
 
 Mediseval Bishops, their neglect of Con- 
 firmation, 4.39. 
 
 Medieval Church of England, Holy Com- 
 munion at burials in, 475 ; processional 
 Psalms at funerals in, 481 ; how its 
 Services were accumulated, 17 ; Liturgy 
 of, 347. 
 
 Melchiades on Confirmation, 439. 
 
 Melchizedek's offering, 350. 
 
 Melitus, Bishop of Sardis, on Paschal 
 Festival, 289. 
 
 "Member of Christ" a Scriptural ex- 
 pression, 431. 
 
 Mejiorial CoLLEcr, that of the less ui 
 two coincident holydays, used after 
 that of the greater by way of comme- 
 moration. 
 
 Alemoriff, and Memorial Collects, 203, 
 2.39, 373. 
 
 Menard, on Litanies in Baptismal Office, 
 402, u. 4. 
 
 Menard's notes to Oreg. Saci-a., 467, 
 marg. 
 
 Mensa, the slab of stone or wood used 
 as the surface of the Altar or Lord's 
 Table. 
 
 Merbecke's Prayer Book noted, 58 ; ar- 
 rangement of Burial .Service, 478. 
 
 Meton, the Athenian, his Cycle of the 
 Moon, 120. 
 
 Metrical Hymns, early use by and against 
 heretics, 54 ; Cranmer's wish to retain 
 those of .Sarum, 59. 
 
 Metrical Hymn Music, its Grecian origin, 
 54. 
 
 Metrical Psalms, when introduced, 60. 
 
 Metropolitan, early existence and title 
 of, 694 ; by whom consecrated, 694 ; 
 cities, definition of, by Tertullian, 694. 
 
 Mi-Careme, The French, and festivity at 
 Midlent, 272. 
 
 Michael, St., two festivals anciently in 
 his honour, 338 ; peculiarity in position 
 of churches dedicated to, 338 ; Sarum 
 Psalms, 511, 516, 521, 526, 530, 546, 
 598, 603, 6.39. 
 
 Michaelmas, 338. 
 
 Micrologus, on Collects, 242. 
 
 Midwives licensed to baptize, 405, n. 1. 
 
 Milan, Church of, its Liturgy, 345 ; 
 Church of St. Ambrose at, its music, 
 .54; Oblation of Elements at, 399; 
 Council of, on Visitation of the Sick, 
 460. 
 " Millenary Petition," 25. 
 " Mincha " of Temnle Service, 350, 351. 
 
 Minimum of Ritual in present Rubrics, 
 39i, 444. 
 
 Mixi.sTER : [1] The principal or sole offi- 
 ciant at the Holy Eucharist or other 
 Services. [2] Clerics or laymen acting 
 as assistants to the principal ofiiciant. 
 
 "Minister," Bishop Cosin's note on the 
 term, 181 ; its technical meaning, 181, 
 405, n. 2 ; term applied to Bishop, 
 443, and u. 1. 
 
 Minister of Baptism, 404, 425. 
 
 Ministers at the Altar, 3.j9 ; quality of 
 such as are to be made, 673. 
 
 Ministry, Three orders of Apostolical, 
 665 ; succession of, from our Lord, 
 655 ; succession of English from the 
 Apostles, 668. 
 
 " Ministry of God's Word," meaning of, 
 381. 
 
 Minors, JIarriage of, 447. 
 
 Minor Holydays, 132, 176. 
 
 Minor Saints, their representations in 
 art, 132, 176; All Souls, SS. Thomas 
 and Patrick in Calendars of Stationers' 
 Company, 128. 
 
 Miracle of the Loaves, its mystical char- 
 acter, 272. 
 
 Miracles, " The beginning of," 260. 
 
 Mirror of our Ladi/, a Ritual Commen- 
 tary, written for the Sisters of .Syon 
 about 1480, 6, 186 ; on Nicene Creed, 
 376 ; altered form of Gloria in Ex- 
 celsis in, 396 ; on the Sauctus, 387 ; 
 on Lord's Prayer at Greater Oblation. 
 393 ; on Triple Repetition of Lesser 
 Ijitany, 199 ; on the word Collect, 
 242 ; on Reverent Gestures in Praise, 
 187, 190; on " Synge rede end say," 
 57. 
 
 Missa, explanation of term, 344, n. I. 
 
 "Missa Sicca," 397. 
 
 " Jlissa Sponsalium," 458. 
 
 "Missa Votiva" at Marriage, 456. 
 
 " Jlissas pro Rege et Eegina," 203, 373. 
 
 Missal of Sarum or Salisbury, 16, 241, 
 347, 348, 361, 387. 
 
 Miss. Gallic. Grimold., 470, marg. 
 
 Miss. Bobiense, Muratori, 417, 418, Orig. 
 
 Mitre, the covering for the head proper 
 to the Episcopal Order ; it rejjresents 
 mystically the cloven tongues on the 
 heads of the Apostles. [See Eco. 
 Vestments, Plate II., p. 80.] 
 
 Mitres and staves of Trelawny, Mews, 
 and Laud, 700. 
 
 Mixed Chalice, its authority and sym- 
 bolism, 378. 
 
 Monasteries, Ritual effects of their sup- 
 pression, 6, 7. 
 
 Monday in Holy Week, its distinctive 
 memorial, 276. 
 
 Monica, St., mother of St. Augustine, 
 160 ; her dying request, 475. 
 
 Mouophysite Liturgy of St. James, 345. 
 
 Monotone, different uses, 56 ; in reading 
 the Lessons, 188. 
 
 Monotonic recitative, the basis of plain- 
 song, 56. 
 
 Moral Law binds Christians equally witli 
 Jews, 433. 
 
 " Morians," meaning of, 566, 588. 
 
 Moses a type of Christ, 610. 
 
 Mother of our Lord and "Mother of us 
 aU," 209. 
 
 Mourning, its tokens used in Lent, 268. 
 
 Mozarabic, a form of the Galilean Liturgy 
 used in Spain, 346 ; Proper Prefaces 
 in, 387 ; Liturgy, Epistle for Epi- 
 phany 4th, 262. 
 
 Muratori, Beconc. Pom., 467. 
 
 Music, Ancient Christian, 5.3 ; of Medise- 
 val Church, 53 ; remodelled with the 
 .Services, 57 ; among modern Jews, 
 53. 
 
 Musical Intonation in Divine .Service, 
 49 ; character of Services retained, 59 ; 
 scales, their Grecian names, 54; scales 
 of .St. Ambrose and St. Gregory, 55 ; 
 notation of Proper Prefaces, etc., 387. 
 
 Mutual Consent, 451 ; Salutation, 199, 
 348, 361. 
 
 Mystical Body of Christ, how formed, 
 503. 
 
 "N. or M.," explanation of, 431. 
 
 Nadabar, martyrdom of St. Matthew, 
 338. 
 
 Name, of Jesus, 160 ; Christian, used in 
 Catechism, etc., 431 ; changed in Con- 
 firmation, 444, n. 1 ; children confirmed 
 by, 444, n. 1. 
 
 Names given in Baptism, 402. 
 
 Naples, King of, allowed to nominate to 
 24 sees, 696. 
 
 "Natalis Eucharistica," 281. 
 
 Nathanael, whether identical with St. 
 Barfcholomaw, 337. 
 
 Nativity, of our Lord, its date, 250 ; of 
 Blessed Virgin Mary, 164. 
 
 Nave, the central portion of the body of 
 a church. [Sec Aisle, Ch.^ncei.] 
 
 Navy, The, its relations to the Church. 
 76, 653. 
 
 Neale's Commentary on the Psalms, 234, 
 496, 497 ; History of Eastern Church 
 referred to, 177, 346, 413, n. 2; 
 Liturgiology, essay on Liturgical 
 quotations in New Testament, 243, n. 
 4 ; on Words of Institution, 389, n. 2 ; 
 on the Eastern Hymns, 242 ; on tlie 
 Eastern mode of observing Epiphany, 
 258. 
 
 Neglect of Public Worship fiueable, 85. 
 
 Nero's persecution foreshadowed, 553. 
 
 Neva, waters of, blessed, 410, n. 2. 
 
 New birth in Baptism, 406. 
 
 New Creation, the Lord of it, 260. 
 
 New Names, Three of the Apostles dis- 
 tinguished by, 253. 
 
 New Style, 120. 
 
 New Year's Day, a conventional observ- 
 ance, 257. 
 
 Nic»a, Council of, on Lay Baptism, 404 : 
 decree for ruling Easter, 116 ; and 
 forty days' Fast of Lent, 266. 
 
 Nicene Creed, its origin and Liturgical 
 use, 375 ; used by Eastern Church at 
 Baptism, 414, n. 2 ; English, Greek, 
 and Latin versions, 374, 375. 
 
 NichoU, Sir John, on use of Burial Ser- 
 vice, 476. 
 
 Nicholson, Bishop, on Catechism, 4.30. 
 
 Nicolas, St., 176. 
 
 Nicomede, St., 152. 
 
 Nixon, Bishop, on Catechizing, 430. 
 
 "Noble," its ancient signification, sense 
 of it in the Te Deum, 191. 
 
 Nocturnal .Services, abolished, 118. 
 
 Noctums, meaning of, 497. 
 
 Non - Communicating attendance, 355, 
 382. 
 
 Non-conforming ministers to vacate pre- 
 ferment, 90 ; lecturers forbidden to 
 preach, 91 ; party in Church, 66. 
 
 Nonconformists could conscientiously 
 use the Prayer Book, but would not, 
 28 ; Prayer for, 239. 
 
 NoRTH-siiiE of tlie Altar, that part of tlic 
 front of the Holy Table which is on the 
 right liand of the Cross, and conse- 
 quently on the left oi the Celebrant. 
 
 " North-side " rubric, 359, 371, 707. 
 
 Northey, Sir E. , his opinion on change of 
 name in Confirmation, 444, n. 1. 
 
 Notes "respecting the ministrations" in 
 early Praj-er Books, 106. 
 
 Notice of Holy Communion, 376 ; to !'■ 
 given before Communicating, 369,
 
 InDcr anD (Slossarp. 
 
 725 
 
 Notker, author of Media ]'ita anil Diea 
 
 Ira, 480. 
 Nowell, Alexander, reputed author of 
 
 Catechism, 428. 
 Nunc Dimittis, its early use, 210. 
 Nuremberg Office, prayer from, 410. 
 
 Oak, St. Augustine's, 2. 
 
 Oath of Supremacy, in Sealed Books, 67fi ; 
 ordered by 1 W. and M. c. 8, 679 ; 
 ordered by 21 k 22 Vict. c. 48, 679. 
 
 Oaths, when to be taken, by Clergy Sub- 
 scription Act, 1865, 679. 
 
 Obedience, oath of, to his Superior ex- 
 acted from Bishop, 696 ; oath of, to 
 Pope required from Bishop-elect, by 
 the Roman Pontificals, 697 ; profession 
 of, by Bishop-elect to Archbishop of 
 Canterbury in Old Pontificals, 697. 
 
 Obedience, vows of. In Baptism, 414. 
 
 Obiit Service at Windsor, 483. 
 
 "Objections and Exceptions," raised 
 against the Prayer Book at the Savoy, 
 30. 
 
 Objections, their frivolous nature illus- 
 trated, 98. 
 
 Oblatiox, the act of offering the Body 
 and Blood of Christ in the Holy Eucha- 
 rist. 
 
 Oblation, of Elements, 348, 377 ; Prayer 
 of, 393 ; Prayers of, in ancient Litur- 
 gies, 352, 353 ; Prayer of, in Reformed 
 Liturgies, 352 ; in Scottish Prayer 
 Book, 708. 
 
 "Oblations," the Bread and Wine placed 
 on the Altar preparatory to Consecra- 
 tion at the Offertory or "lesser obla- 
 tion. " 
 
 Obsecrations of the Litany, 227. 
 
 Occasional Offices, hynms might be appro- 
 priately introduced in, 62. 
 
 Occasional Prayers and Thanksgivings, 
 235. 
 
 Occasional Thanksgivings, not fully 
 authorized until 1661, 239. 
 
 Occurrence of Holydays, the coincidence 
 of two or more on the same day. 
 
 Octave, the eighth day after a festival. 
 The intervening days are said to be 
 "of" or "within" its octave. 
 
 October 23rd, Service for, in Irisli Prayer 
 Book, 710. 
 
 Offerings at Churcliings, 488. 
 
 Offertorium, a short anthem (or Offertory 
 sentence) sung at Oblation of Elements, 
 378. 
 
 Offertory, or Lesser Oblation, the offer- 
 ing up of the Bread and Wine, and of 
 the Alms in the Holy Eucharist. 
 
 Offertory, 377 ; sentences, classifications 
 of, 379 ; money, application of, 309. 
 
 I )ffices, daily Medi.X'Val, their complex 
 form, 178 ; of tlie Eastern Church, 177, 
 178 ; for anointing the Sick, A.n. 1549, 
 470 ; for the departed, Sarum Psalms, 
 503, 505, 520, 522, 523, 538, 540, 549, 
 561, 563, G19, 629, 634, 639, 645, 646, 
 649 ; of the Primitive Church, of wliat 
 they consisted, 177 ; Mediaeval, well 
 adapted to Communities, 178: consisted 
 of seven separate .Services, 178. 
 
 Offrandre, 399. 
 
 Old Service-books, their directions minute 
 and tedious, 107. 
 
 Omission of an order not neceasarily a 
 revocation, 444. 
 
 Omissions of Names in the English Calen- 
 dar, 128. 
 
 Ommaney on the Athanasian Creed, 
 217. 
 
 Onesiphorus prayed for after death, 476. 
 
 "Open penance" not now possible or 
 desirable, 491. 
 
 "Open Prayer," meaning of, 85. 
 
 Opposition to the Common Prayer, Rea- 
 sons for, 97. 
 
 Oratory, the first Christian one, how 
 consecrated, 52. 
 
 " Order of Common Prayer to be sung in 
 Churches, " 58. 
 
 "Order of Communion," added to the 
 Mass, 349 ; referred to, 381, 383, 396. 
 
 "Order" for Daily Prayer, its simple 
 meaning, 181 ; for the Visitation of 
 the Sick, 461 ; of Prisoners, 710. 
 
 Order of delivery of Elements, 391. 
 
 Orders, derivation of tlie word, 665 ; 
 Sacramental, 665 ; cannot be made 
 void, 682 ; English, recognized by Pope 
 Julius, 661. 
 
 Ordinal, the Offices for the Consecration 
 of Bishops, and the Ordination of 
 Priests and Deacons. 
 
 Ordinal, English, Derivation of, 657 ; 
 Revision of, 660 ; authorized and an- 
 nexed by Act of Uniformity, 662 ; 
 incorporated with the Prayer Book, 32 ; 
 of 1549, 660: of 1552, 661; of 1662, 
 662 ; attempt for Revision, 1689, 663 ; 
 absence of notes on, 657 ; introduction 
 to, 655 ; preface to, 665 ; on Visitation 
 of the Sick, 460. 
 
 Ordinarium Missse, 344, 346. 
 
 Ordinary, the Bishop of the Diocese or 
 other person acting by liis authority. 
 
 Ordinary, definition of, 551, 559 ; and 
 justices to determine offences and con- 
 viction, 86. 
 
 Ordination, Canonical Impediments to, 
 666 ; Canonical Requisites for, 666, 
 687 ; Essentials of, 663 ; Words essen- 
 tial to, 663; Effect of, 664; Greek 
 words for, 664 ; and Mission distin- 
 guished, 682 ; Power of, reserved to 
 Bishops, 667 ; by Priests null and void, 
 666 ; Place of, 667 ; Times of, 666 ; 
 Persons to be present at, 673 ; Testi- 
 mony of People to precede, 667, 684. 
 
 Origen catechized, 428 ; speaks of forty 
 days' fast, 266. 
 
 Oriflamme, the banner of St. Denys, 172. 
 
 Ornaments, all the several articles used 
 in Divine Service, whether vestments 
 of the Ministers or furniture of the 
 Church. 
 
 " Ornaments, " of Church and Ministers, 
 what they mean, distinction by the 
 Judges, 68 ; as in use in second year of 
 King Edward to be retained, 86 ; some 
 omitted as inconsistent with our Prayer 
 Book, 71 ; Edwardian, what they weie 
 — four sources of information, 69 ; 
 Comparative Li.st, 70 : of the Church, 
 and Ministers — specification of tlicm 
 desired by Bishop Cosin, 73 ; inten- 
 tionally legalized in the Revision of 1662, 
 72 ; cliaracteristic of military and otliei 
 official classes, 74 ; Essential and Sup- 
 plemental, 73. 
 
 O Sapientia, 176, 249. 
 
 Osiandcr, a foreign Reformer, 16. 
 
 Osmund, St., lii.s revision of English 
 Liturgy, 32, 195, 3-16, 347. 
 
 O0R Lady, tlie old English designation 
 of the Blessed Virgin, retained in our 
 Tafile of Lessons. 
 
 "Outward and visible Sign," 435. 
 
 Overall, liisliop, reputed author of latter 
 part of Catechism, 429 ; his practice at 
 Greater Oblation, 393 ; on Solitary 
 Masses, 398. 
 
 Pa-dagOqun of St. Clement of Alexan- 
 dria, 428. 
 
 ' ' P.aiii belli, " 399. 
 
 Palestrina, appointed by Council of Trent 
 to reform Church Music, 57. 
 
 Pall : [1] A covering for a bier. [2J A 
 
 vestment woven of lambs' wool, for- 
 merly received from the Pope by Arcli- 
 bishops, and figured in the arms of the 
 Archbishop of Canterbury. 
 
 Palls of Archbishops, how made, 132. 
 
 Palmatius, case of, 414. 
 
 Palm Sunday, wliy so called, 274. 
 
 Palm bearing, 274 ; branches, Benediction 
 of, 274. 
 
 Palmer on Gallican Liturgy, 347 ; on 
 Liturgy of St. Mark, 345 ; on Private 
 Celebration, 473 ; on position of Gloria 
 in Excelsis, 395 ; on Vow of Obedience, 
 414. 
 
 Pamelius, Lilunjicon Erdesia; Latino', 
 244 ; on con-upt forais of Gloria in 
 Excelsis, 395. 
 
 Pamphlets against tlie Prayer Book in 
 1660, 97. 
 
 Pantheon at Rome, its Christian dedica- 
 tion, 341. 
 
 Parables, Christ speaking In them, 577. 
 
 Parabolic Instruction, 577. 
 
 Paraphrase of the Apostles' Creed, 197 : 
 of the Lord's Prayer by Keble, 208. 
 
 Parents formerly forbidden to act as 
 Sponsors, 408. 
 
 Parish to provide Elements, 399 ; Priests 
 to frequently declare the vernacular 
 form for Baptism, 420, Orig. 
 
 Parish Registers, neglect of, during the 
 Rebellion, 98. 
 
 Parisliioners, what they are liable to pro- 
 vide, 72 ; to provide true copies of the 
 Book of Common Prayer under penalty, 
 
 Parker, Archbishop, Consecration of, 661 : 
 on wafer bread, 398 ; Queen Elizabeth, 
 letter to, on Ritual, 65 ; on interpreta- 
 tion of Canons, 430. 
 
 Parkhurst, Bisliop, on Wafer Bread, 398. 
 
 Parliament, Authorship of Prayer for. 
 
 Parliamentary debate on Settlement of 
 Religion, in 1660, 29. 
 
 Parliamentary History of Prayer Book, 
 14, 18, 21, 22, 33-36. 
 
 Parochial notices, 377. 
 
 Pascha, Dominica; Passionis, Resurrec- 
 tionis ; Annotinum, 289, 293. 
 
 Pasque Eggs in Nortli of England, 289. 
 
 Passion of our Lord, how read in Salis- 
 bury Missal, 275. 
 
 Passion Psalms, 501, 519, 566, 588. 
 
 I'assiou Sunday, proposed change of Col- 
 lect in 1688, 273: why so called, 
 273. 
 
 Pasioual Staff, the crook u.sed liy 
 Bishops and Archlusliops, as a symbol 
 of their duty Jiiid authority, as spiritual 
 shepherds within the bounds of their 
 respective dioceses or flocks. [See 
 Crozier.] 
 
 I'aten, the plate or disc, mostly of pre- 
 cious metal, on which the Element of 
 Bread is placed for consecration and 
 administration in the Holy Eucharist. 
 
 Patient waiting, 5.S9. 
 
 I'atras, martyrdom of St. Andrew, 324. 
 
 Patriarchal age, its witness to the prin- 
 ciple of ceremonial worship, 44, 46. 
 
 Patristic WTitings, read occasionally as 
 Lessons, 113. 
 
 Paul, St., his Conversion now his only 
 Festival, 325 ; meaning of his name, 
 566 ; and tlie Collect for Sex.agesima, 
 265 ; Liturgy of, 345. 
 
 Paul of Samosata, his Baptism held not 
 valid, 404. 
 
 P.aul's, St., School, "Catechism with A 
 B C " used at, 429. 
 
 Paulinus, Bishop of Nola, private cele- 
 bration for, 473. 
 
 " Pax " after Marriage, 458.
 
 726 
 
 31nDcr ano (Glossary. 
 
 Peace, Collects for, their introduction 
 and connection, 201, 214. 
 
 Peace of God in the Church, 631. 
 
 Peckham, Archbishop, his Const, on 
 Catechizing, 428 ; his Const, on Com- 
 municants being Confirmed persons, 445. 
 
 Pelagian heresy condemned by St. David, 
 218. 
 
 Pell, Dr. John, reviser of chronological 
 calendar, 116. 
 
 Penance : [1] Repentance, as in Com- 
 mination .Service. [2] Penitential dis- 
 cipline, as in the 33rd Article. 
 
 Penitential, Prefix, how appropriate to 
 Daily Service, 181 ; Psalms, all used 
 on Ash- Wednesday, 269; Psalm in 
 Visitation of .Sick, 461 ; Psalms, 504, 
 529, 536, 549, 601, 634, 643. 
 
 Pentecost, its meaning and observance, 
 Jewish and Cliristian, 300. 
 
 People, The, reciting a Collect in Bap- 
 tismal Oifices, 412. 
 
 Perambulations or Beating Bounds on 
 Rogation Days, exliortation for. 297 ; 
 Psalms for, 298. 
 
 Perceval on the .State Services, 703. 
 
 Perpetua, St., 140. 
 
 Perpetuus, Bishop of Tours, 245. 
 
 Perry on '"Black Rubric," 399; on Re- 
 servation, 473. 
 
 Persecutions, Literal and Prophetic, 581. 
 
 Persons desiring Prayers of Church, .Ser- 
 vice for, 239. 
 
 "Persuasion," first introduction of word, 
 as indicating an opinion or sect, 97. 
 
 " Perused," its technical sense, 21. 
 
 Pestilence, private Communion in times 
 of, 472, 474. 
 
 Peter, St., claims of his successors at 
 Rome, 336 ; customs of the Pope and 
 people on his Festival, 335, 336 ; one 
 of the oldest of the Christian Festivals, 
 334 ; united with St. Paul in 'the day 
 of Commemoration, 335 : Liturgy of, 345. 
 
 Peter and Paul, S.S., alteration in the 
 Collect by Bishop Cosin, 335. 
 
 Peterborough, Anthem at, in Lent, 480. 
 
 Petitions to restore use of Common 
 Prayer, 28. 
 
 Philip, St., the Apostle, 331. 
 
 Pliilip, the Deacon. 331 ; baptizing, 404, 
 412. 
 
 I'hilippian gaoler, his Baptism, 404. 
 
 Pliillpotts, Bishop, on Christ's continuous 
 Sacrifice, 232. 
 
 Physiological analogy respecting union 
 with Head, 431. 
 
 Pica Type, 101. 
 
 Pie, The, its complexity and diMiciilty, 
 101. 
 
 Pirminius, Ancient Creed in, 105. 
 
 Pi.sciNA, a stone basin, witli a drain to 
 carry off water used in the ablutions 
 of sacred vessels, etc. 
 
 Pius IV. offers to confirm the Prayer 
 Book, 24, 662. 
 
 Plain-Song, The Ancient, utilized at the 
 Reformation, 57. 
 
 Pliny, hismentionof Christian Hymns, 53. 
 
 PoUanus, his Glastonbuiy Prayer Book, 
 
 182. 
 Polycarp, St. , quoted Gloria In Excelsis 
 at his Martyrdom, 395 ; on \'isitation 
 of the Sick, 460. 
 
 " Pomp," meaning of, 413. 
 
 Pontifical, varied for each diocese, 65" ; 
 proposed, 16-10, 6G2. 
 
 Portraits of Christ, 544. 
 
 Portuises, 9. 
 
 Posidonius, Life of St. Augustine, 475, 
 n. 1 ; on St. Augxistine's Visitation of 
 the Sick, 460. 
 Position at Font of persons to be Bap- 
 tized, 408, Orig. ; of person making 
 
 Baptismal renunciation, 413 ; of per- 
 sons making Baptismal Confession of 
 Faith, 414 ; of Priest and People at 
 Font, 409 ; of Priest at the Altar, 359. 
 
 Positions of child during trine immersion, 
 414, Orig. 
 
 PosT-CoiiMUNiON, the part of the 
 Liturgy which comes after the Com- 
 munion of the people, 241, 348. 
 
 PouUain. [See Pollanns.] 
 
 Pouring of Water in Baptism, 416. 
 
 Poynet, Bishop, reputed author of Cate- 
 cliism, 429. 
 
 Pra>parat. Missa?, Psalm, Sarum, 523. 
 
 Praise, a continuous Service, 51. 
 
 Prayer Book, its general acceptance in 
 1.549, 19; its suppression, .4.D. 1645, 
 27 ; gi-eat demand for, when prospect 
 of Restoration, 28 ; its authorization, 
 36 ; its comprehen.sive directions, 50 ; 
 attempt to remodel it in the reign of 
 William III., 41 ; Baxter's, Dissenters', 
 and Lord Burleigh, 31 ; of 1549, Holy 
 Communion at Burials in, 475 ; its 
 Rubric for reservation, 472. Text of, 
 as given In this work, vii. Tables of 
 "Alterations" and " Additions " made 
 in 1661, .38-41. 
 
 Prayer, Common, public, open, distin- 
 guished, 82. 
 
 Prayer for Church Militant, 379 ; its 
 Title, 379 ; for a Sick Child or person 
 in danger, 470 ; for Depai-ted, from 
 ancient Vesper Office, 476 ; of Humble 
 Access, 388 ; of Consecration, 3S9 ; of 
 Invocation in Confirmation Office, 442 ; 
 of Commendation for one troubled in 
 Conscience, 470. 
 
 Prayers, of Oblation and Thanksgiving, 
 393 ; of the Church in New Testa- 
 ment, 242 ; after Versicles in Visitation 
 of Sick, 462 ; commendatory, at Or- 
 dination, 675 : in Her Majesty's Navy 
 daily, 165 ; for the Sovereign and 
 Family, 203 ; for the departed, 354, 
 379, 380, 475 ; not argued about but 
 prayed, 480. 
 
 Precautions in Administration of Baptism, 
 416. 
 
 Precedence of Sovereign before Bishops, 
 229. 
 
 Precentor, Iiis part in Divine Service, 50. 
 
 Prece-s, the petitions made by the Priest 
 between the Lord's Prayer and the 
 First Collect at Mattins and Evensong. 
 
 Preces, Feriales translated, 198 ; Am- 
 brosian, .St. Fulda, Mozarabic, 221. 
 
 Preface, to the Book of Conuuon Prayer, 
 96 ; of 1549, attributed to Cranmer, 
 100 ; of 1549 compared with that of 
 Quignonez, 100 ; of 1661, notes on, 96 ; 
 in Communion Office, 385. 
 
 Prefaces, Proper, 387. 
 
 Pre-sanctified Klements, 286. 
 
 Presbyterian.?, their publications against 
 Prayer Book in 1660, 97 ; attempts to 
 influence Charles II. against Prayer 
 Book, 28 ; their objection to Thanks- 
 giving after Baptism, 418 ; their objec- 
 tion to proper position of Font, 409 ; 
 their objections to answers of Sponsors, 
 414 ; their objection to sanctifying of 
 Water, 410 ; Minister excused attend- 
 ance on House of Commons, .32. 
 
 Pj-esence of Christ In Holy Eucliarist, 
 353 ; the cause of Christian unity, 355. 
 
 Presentation of Christ in the Temple, 
 326 ; an act of His Humiliation, 327. 
 
 Presentation of Candidates for Orders, 
 Ancient form of, 675. 
 
 I'KresT, a Cleric of the second order, 
 whose distinctive "office and work" 
 is [1] to offer sacrifice to God, [2] to 
 administer grace to men. " 
 
 Priest, Position of, at Altar, 359 ; after 
 Marriage Service, 456 ; official dress 
 of, 79, 3.58; "Priest alone," 18.3. 
 
 Priesthood, Action of, in Onlination, 
 667 ; of the Laity, 199, 200. 
 
 Priests, Form and Manner of Ordering, 
 662, 683 ; .summary of Senice in Sacra- 
 mentaries, Pontificals, and Ordinals, 
 659. 
 
 Primitive Church, Seasons for Baptism 
 in, 407 ; catechizing in, 428 ; Holy 
 Conununion at burials in, 475. 
 
 Principles of Ceremonial Worship in 
 Early Church, 46 ; in Church of Eng- 
 land, 50. 
 
 Prisca, St., 132. 
 
 Private Baptism not to be without 
 necessity, 420 ; provided for by ancient 
 Rubrics, 420. 
 
 Private Celebration, 472 ; its ritual re- 
 quirements, 473 ; no novelty, 473 ; 
 restrictions regarding, 473. 
 
 Private Confession a recognized practice 
 in Church of England, 466 ; when 
 expedient, 467. 
 
 Private recitation of Daily Offices by the 
 Clergy, 105. 
 
 "Pro-Anaphora," 346. 
 
 Procession of the Holy Ghost, 375. 
 
 Procession in Marriage .Service, 455. 
 
 Processional, English, of Cranmer, 10. 
 
 Proclamations of Queens Maiy and Eliza- 
 beth, 22, and King James, 87. 
 
 Procter, on proposed revision of 1689, 41. 
 
 Profession of faith required at Baptism, 
 412 ; at Visitation of Sick, 464. 
 
 Prohibited times for Marriage, 118, 447. 
 
 " Promise and vow " in Baptism, 432. 
 
 Promptoritim Parvtilormn on word 
 "buxumnesse," 4.52, n. 6. 
 
 Pronouns, Change of, in Versicles, etc., 
 186 ; in Psalms, 505, 522. 
 
 Proper Lessons for Sxmdays — principle of 
 the Cycle, 11.3. 
 
 Proper Psalms, Table of, 114, 
 
 Prophecy, connecting the Old and New 
 Dispensation, 194. 
 
 Protestants, lapsed, Ser\'ice for, in Irish 
 Prayer Book, 710, 
 
 Prothesis, Chapel and Office of, 377. 
 
 Protocletos, a designation of ,St. Andrew, 
 324. 
 
 Prymers in English and Latin, 4 ; old 
 English, translation aiul contents, 8. 
 
 Psalms, The, by whom composed, 496 ; 
 always intended to be sung, 58 ; our 
 Lord's application of them, 499 ; their 
 earliest Liturgical use, 496 : Apostolic 
 application of tliem, 499 ; manner ot 
 using in Divine .SerNdce, 496 ; three 
 modes of saying or singing, 497 ; their 
 weekly recitation, 497 ; tlieir monthly 
 recitation, its value, 497 ; Bible version 
 of, 498 ; natural division of many into 
 tliree portions, 510 ; Proper, principle 
 of their selection, 200, 499 ; their pur- 
 pose, 496 ; additional ones proposed by 
 Bishop Cosin, 114; their many-sided 
 application, 498 ; verses of, numbered, 
 498 ; to be said in private by Bishop- 
 elect at Consecration, 697 ; their use 
 as Introits, 241 ; of degrees, 629, 636 ; 
 in Burial Office, 478 ; in Marriage 
 .Service, 455 ; in Visitation of Sick, 469 ; 
 in Churching of ^^'omen, 487 ; Proper 
 Psalms suggested for Special Occasions, 
 114. 
 
 Psalms, Firat Book, what they point to, 
 540. 
 
 Psalms, Second Book, 541 ; their char- 
 acteristic, 569. 
 
 Psalms, Third Book, 571. 
 
 Psalms, Fourth Book, 592. 
 
 Psalms, Fifth Book, 611.
 
 3lnDcr anD (^lossarj). 
 
 727 
 
 Psalter, Introduction to, 496 ; its divi- 
 sions, 496 ; ancient systems of, 497 ; 
 pre-Reformation use in English Church, 
 
 497 ; English, its gradual growth, 496, 
 
 498 ; English, what it represents, 498 ; 
 English, order in which to be read, 
 109. 
 
 Psalters, "EcclesiseSarumetEboracensis," 
 497. 
 
 Public Baptism to be in the Church, 407 ; 
 Confession and Aljsolution no novelty, 
 384. 
 
 Pulpit, a raised structure of wood or 
 stone generally used for preaching from. 
 
 " Pulpit," how to be understood in Com- 
 mination Seri-ice, 490. 
 
 Punishment for offences against the Act 
 of Uniformity, 84, 86. 
 
 Pupilla Oculi on Baptism of Christ, 401, 
 n. 4 ; on Lay Baptism, 405. 
 
 " Pure Offering " of ilalachi, 350. 
 
 Pure Water the matter In Baptism, 403. 
 
 Purification of Blessed Virgin Mary, 326, 
 327 ; proper time of observing it — why, 
 327; its Title, Epistle, and Collect 
 altered, 326. 
 
 PuEiFiCATOR, a linen cloth used for 
 wiping the Chalice after the Ablutions. 
 
 Puritan leaven, its fermenting power, 66. 
 
 Puritanism developed byforeign influence, 
 19, 20. 
 
 Puritans, their antagonistic use of the 
 Press, 25 ; their superstitious antipathy 
 to the sign of the Cross, 417; their 
 memorial ag.ainst Lay Baptism, 405, 
 n. 1 ; their objection to the Magnificat, 
 209, 210 ; tlieir objection to public 
 Confession by people, 385 ; their objec- 
 tion to Prayer of Invocation in Con- 
 firmation, 443 ; their objection to 
 Marriage Rubrics, 449 ; their objection 
 to word "worship," 454; their objec- 
 tion to word "depart," 452, n. 2; 
 their objection to Burial Service, 475 ; 
 their wish to substitute translation of 
 1611 for Commandments, 433; their 
 wish to secularize Marriage, 458 ; their 
 wishes witl> regard to Catechism, 430 ; 
 their practice of sermons at funerals, 
 480 ; their scandal at the public irrev- 
 erence, 182. 
 
 Pusey, his Letter to the Bishop of O-ifbrd 
 quoted, 226 ; his Scriptural Vieion of 
 Baptimn referred to, 406, 410, n, 1. 
 
 Quadragesima, Sancti Martini, 245 ; Sun- 
 day, 264. 
 
 Queen Elizabeth, her Thanksgiving 
 Prayer, 239. 
 
 Queen's Mandate, History of, 696. 
 
 Quignonez' Reformed Breviary, its in- 
 fluence, 8 ; manner of using Apostles' 
 Creed, 195. 
 
 Quinquagesima Sunday, 266 ; direction 
 for use of Te Deum, 190. 
 
 (Jiiintianus, his Rogation at Auvergne, 
 221. 
 
 Quintin, St., companion of SS. Lucian 
 and Denys, 132. 
 
 "Quires and places where they sing," 
 202. 
 
 RadcliHe on Athanasian Creed, 217. 
 
 "Ratify and confirm," 441. 
 
 "Read," "Say," "Sing," old technical 
 language, 57. 
 
 " Reading-desk," when invented, 170. 
 
 Readin(!-prw, the Chancel stall occupied 
 Ijy the officiant at Mattins and Even- 
 song, 490. 
 
 Real Presence, not denied In Black Rub- 
 ric. 399. 
 
 Reasons which influenced the Revisers of 
 1661, 96. 
 
 " Reception into the Church," by the 
 vei-y act of Baptism, 417. 
 
 Recitation of the Daily Service by the 
 Clergy, 105. 
 
 Reconciliation of Churches Service in 
 Irish Prayer Book, 710. 
 
 Recusants, The first, 24. 
 
 Reformation, its Catholicity injured by 
 foreign influence, 19. 
 
 Reformed Liturgy of Church of England, 
 348. 
 
 Refreshment vSunday, 272. 
 
 Regeneration in Baptism, 405 ; most dis- 
 tinctly held by Church of England, 418. 
 
 Regina v. Benson, case of, 447. 
 
 Relies of SS. Lambert, 164 ; Martin, 156 ; 
 The Holy Cross, 148, 164. 
 
 Remigius or Remi, St., 168. 
 
 Remu-emont, Baptismal Office of, 411. 
 
 Renunciation in Baptism, Ancient Eng- 
 lish and other forms, 413, and n. 2. 
 
 "Renunciation of the Devil," etc., 432 ; 
 vow of, in Baptism, 413. 
 
 Reordination sacrilegious and heretical, 
 665. 
 
 Repeal of Acts respecting Divine Service, 
 88. 
 
 Re-presentation in Eucharist, 353. 
 
 Reproaches on Good Friday, 286. 
 
 Rereuos, the ornamental structure that 
 is placed above and behind the Altar. 
 [See Baldachin.] 
 
 Reservation of Eucharist, 399 ; in time 
 of Queen Elizabeth, 473 ; for tlie Sick 
 in 1549, 472 ; recent instances of, 473 ; 
 in Scottish Church, 473 ; by Nonjurors, 
 473. 
 
 Reserve in personal application of Psalms, 
 588, 589. 
 
 Reserve on subject of Holy Eucharist, 
 345, n. 1. 
 
 Responds to the Lesson, 111 ; Examples 
 of, 101. 
 
 Responses, the answers made by the 
 choir and people after the Versicles or 
 Preces, in the Litany, after the Com- 
 mandments, etc. 
 
 Responses after Commandments, 372. 
 
 Responsive worship, on what the system 
 is founded, 198. 
 
 Restoration of Charles II. Service, 703. 
 
 Restoration of Church Services in 1660, 
 immediate, 28. 
 
 Resurrection, the, A Psalm of, 562. 
 
 Retable, a shelf or ledge behind the 
 Altar, properly a part of the reredos, 
 or of the wall, and often incorrectly 
 called the Super-altar. [See Super- 
 
 ALTAH.] 
 
 Reverence done to Gospel in Eucharistic 
 Service, 374. 
 
 Revised Prayer Book of 1552 made un- 
 lawful by (Jueen Mary, 22. 
 
 Revision of Prayer Book in Elizabeth's 
 reign, 23 ; accepted by Parliament 
 witliout discussion, 23 ; well received 
 by Romanists, 24 ; in the reign of 
 James after Hampton Court Conference, 
 25 ; of 1601, 32, 662. 
 
 Reynolds, Bishop, composed or compiled 
 General Thanksgiving, 2.39; complained 
 of shortness of Catechism, 429. 
 
 Richard, St., 144. 
 
 "Right hand," meaning of position in 
 Marriage rubric, 450. 
 
 Right liands joined in Marriage, 455. 
 
 King, liencdiction of, 4.54, Orig. ; delivery 
 of, 453 ; of Edward the Confessor, 168. 
 
 Riper years. Baptism in, 424. 
 
 "Riper Years," limits of, 425, 426. 
 
 Ritual Introduction, 44. 
 
 Ritualism, elaborate in heaven, 47 ; Patri- 
 
 archal, 44 ; Mosaic, really Divine, 45 ; 
 revelation to Bezaleel and Alaoliab, 46 ; 
 revelation to King David, 46 ; the old, 
 transfigiired by our Lord, 52 ; of the 
 Apostolic age, 46 ; its revival — what 
 should influence and regulate it, 73 ; 
 usages of English Liturgy, 356 ; of 
 Adult Baptism, 425. 
 
 Ritus Baptizandi, 402 ; actual, 413. 
 
 Rochet, the linen garment ordinarily 
 worn by Bishops, 695. 
 
 " Rock of Ages," mystical sense of, 524. 
 
 Rogation Davs, the Monday, Tuesday, 
 and Wednesdaj' before Ascension Day 
 set apart for special prayer and fasting. 
 
 Rogation, meaning of, 296 ; Sunday and 
 Week— their institution, 297 ; Fasts, 
 Sevenfold Litany on, 222 ; Week, Col- 
 lects for, by Bishop Cosin, 297 ; Epistles 
 and Gospels for, 298 ; Services and 
 Homily for, 297 ; observed yearly in 
 the English Church before Ascension- 
 tide, 221 ; Litanies decreed by various 
 Councils, 221. 
 
 Roman OathoUcs, Burial of, 477 ; attempt 
 to reconcile extreme, 23. 
 
 Rome, Liturgy of, 345 ; ne\er used by 
 Church of England, 346, n. 3 ; " When 
 at Rome, do as the Romans do," saying 
 of St. Ambrose, 144. 
 
 Rood-scbeen, the partition which di\-ides 
 the Chancel from the Nave. It ought 
 always to be surmounted by the Holy 
 Rood or Cross. [See 47.] 
 
 Routh, Dr., on Gloria Patri, 186. 
 
 Royal E.\change, Legend on, 521. 
 
 Royal Family, when fii-st prayed for, 
 204. 
 
 Royal Maundy, OflSce for, 282. 
 
 Royal Proclamations, under Act of Uni 
 formity, 204. 
 
 Rubric, The First, necessity for it, 63 ; 
 its prominent position, 63 ; why re- 
 tained, 7'2 : on seasons for Baptism from 
 1549 to 1661, 407 ; of 1548 on Cate- 
 chizing, 429 ; of present Prayer Book 
 on Catechizing, 430. 
 
 Rubrical directions for reading, saying, 
 singing — what they mean, 57. 
 
 Rubrics, to what they point, 50 ; their 
 reform liy the Convocation Committee, 
 10 ; Four early reformed ones compared , 
 64 ; after the three Collects — tlioir im- 
 portance, 202 ; introductory to Liturgy, 
 369 ; after Comm\inion Ofiica, 39/ ; on 
 seasons for Marriage, 447. 
 
 Rufinus on a case of Lay Baptism, 404 ; 
 his Comment on the Apostles' Creed, 
 195. 
 
 Rule as to Accessories, authoritative, 
 63. 
 
 Rule for Priests and Deacons saying 
 Daily Service, 105. 
 
 " Rule of Truth," what it was, 195. 
 
 Russian or Eastern Liturgy of present 
 day, 345. 
 
 Sabcllius, his heresy, 217. 
 
 "Saeerdos," used in an inclusive sense, 
 
 414, n. 3. 
 Sacerdotal power derived from the Holy 
 
 Ghost, 690. 
 Sackament, an outward visible sign of 
 
 an inward spiritual grace, and a means 
 
 vvhercl)y we receive that grace. [See the 
 
 Catechism, 43.5.] 
 Sacramentaries of 5th and 6th centuries, 
 
 rather compiled than composed, 241 ; 
 
 ancient, their Collects, [177] ; of S.S. 
 
 Leo, Gelasius, and Gregory, proper 
 
 prefaces in, 3S7 ; of Gelasius and St. 
 
 (Iregory on C'onfirmation, 437, 442 ; on 
 
 Benediction of A\'ater, 414. 
 Sacramentary of Gelasius, Third Collect
 
 728 
 
 31nDer ano (Slossarj^. 
 
 at Evensong, 214 ; of St. Gregory, 
 what it represents, 2 ; on Baptism, 
 402-404. 
 
 Sacramenta, number of, 435. 
 
 " Sacramentum," or military oath, 355. 
 
 Sacrifice of Chri.st continuous, 2'S'l, 390. 
 
 Sacrifice, Eucharistic, 351, 390, 540. 
 
 Sacrificial terms early applied to Holy 
 Eucharist, 351. 
 
 Saints commemorated by Church of Eng- 
 land, 128 ; Eastern, Modern, Roman, 
 Salisbury Use, comparative view of, 
 131-175; French in English Calendar, 
 128. 
 
 Saints' Days, origin of their observance, 
 253, 475. 
 
 Salem, its typical sense, 576. 
 
 Saliva used in Baptism, 403. 
 
 Salt used in Baptism, 40.3. 
 
 Salutation in Visitation of Sick, 461. 
 
 Salvation of unbaptized infants, 419. 
 
 Samaritans, Confirmation of, 437- 
 
 Saucroft, Secretary to Committee of 1601. 
 32; Supervisor of the Press in Kifi'J, 
 36. 
 
 Sanctus in Communion Office, 386. 
 
 Sand substituted for water in Baptism, 
 403. 
 
 Sanderson, Bishop, his mode of public 
 service, diiring the fifteen years' perse- 
 cution, 27 ; an account of, 347 ; his 
 Preface to Prayer Book, 96, 424. 
 
 Sarum Breviary, Prayers for King and 
 Queen, 203. 
 
 Sarum Consuetudinary, on Festival of 
 Annunciation, 329. 
 
 Sarum Manual, its Rubrics on Bap- 
 tism, 405 ; on seasons for Baptism, 
 407 ; on seasons for Marriage, 447 ; on 
 Spiritual Communion, 473. 
 
 Sarum Missal, 347, 361 ; preference 
 given to it, 69 ; Rubric for First Sun- 
 day after Trinity, 304. 
 
 Sarum Rubric on Font or substitute, 
 409 ; as to position of persons to be 
 baptized, 408, Orig. ; on Interrogatories 
 in Baptism, 414 ; before Marriage, 450. 
 
 Sarum Use, Ad faciend. Catech., 410, 
 Orig. ; in Visitation of Sick, 461, etc., 
 Orig. 
 
 Sarum and York Vernacular Exhorta- 
 tion to Sponsors, 418, Orig. 
 
 Sarum Exhortations to Sick, 463. 
 
 Sarum Liturgy, in English, condensed, 
 361-363. 
 
 Sarum Rite, Dirge of, 478, etc. 
 
 " Sarum Use," or Prayer Book, what it 
 was, 2 ; remodelled by St. Osmund, 2 ; 
 in Matrimony, 452, etc., Orig. 
 Satan's misquotation of Scripture, 593. 
 Saturnalia, offered difficulties to Church, 
 
 256. 
 Savoy Conference, what authorized by 
 letters patent, 30 ; how it ended, 32 ; 
 exceptions of Presbyterians, 183 ; speci- 
 men of their frivolous character, 98, n. ; 
 leader of the Opposition, 97. 
 Saxon Homilies, a.d. 700, 207. 
 
 " Saying " explained, 181. 
 Scambler, Bishop, his lawless proceed- 
 ings, 24, 179 ; on change of name, 
 444, n. 1. 
 
 Schoolmasters required to subscribe to 
 the Act of Uniformity, 90. 
 
 Scottish Prayer Book, Dr. Bright's His- 
 tory of, 705 ; not sanctioned by the 
 General Assembly, 42 ; its influence on 
 English Book, 708 ; errors of law, etc. 
 in publishing it, 707 ; vigorously and 
 successfully opposed, 42. 
 
 Scottish Liturgy in extenso, 307 ; referred 
 to, 350, 373, 379, 388, 392, 393, 397, 399. 
 
 "Seal" or "Sealing," terms applied tc 
 Confirmation, 437. 
 
 Sealed Books, wliat tlicy were, 37. 
 Seasons most proper for Baptism, 407. 
 Second Prayer Book of Edward VI., 20. 
 
 Sedilia, seats near the Altar, to be used 
 by the celebrant and ministers during 
 the sermon at Holy Connnunion. 
 Sennacherib a type of Antiolirist, 576. 
 
 Sentences, Exhortation, etc., wlien pre- 
 fixed, 181 ; used as Invitatories, 181 ; 
 " Read with a loud voice " implies in- 
 tonation, 181. 
 
 Septuagesima, etc., names and reckon- 
 ings, 264 ; Epistles and Gospels, 265. 
 
 Sermon, an oral instruction or exhorta- 
 tion, delivered by tlie preacher at Holy 
 Communion, and at otlier times, 377. 
 
 Sermon after Marriage, 458. 
 
 Sermons and Lectures to be in English, 
 by injunction of Edward VI., 13 ; at 
 funerals, 480. 
 
 Service, the Canticles and other parts of 
 Mattins, Evensong, or the Liturgy, 
 set to music more elaborate than that 
 of Chant or Plain-song. 
 ' ' Service of Song, " sanctioned by our 
 Lord, 53 ; its tlireefold division, 53, n. 
 
 Seven Hours of Prayer, Aggregation and 
 Condensation of, 178. 
 
 Shakespeare [Henry VIII. iii. 2], 413; 
 [Kimj Lear, iv. 6], 480. 
 
 Sliarpe, Archbishop, on prohibited sea- 
 sons for Marriage in 1750, 447. 
 
 Sliell used for Baptismal affusion, 416. 
 
 Sheplierd, Tlie, of Israel, 582. 
 
 Shortening the Services, 185, 202, 215, 
 ^ 238. 
 
 Short Service authorized by Act of Uni- 
 formity, 1872, 93. 
 
 Shrove Tuesday, 266. 
 
 Sick, The, a daily prayer for, 239 ; Visi- 
 tation of, 460, etc. : Communion of, 
 472. 
 
 Sidonius ApoUinaris, Gallic processionals, 
 221. 
 
 Sign of the Cross, its abuse and disuse, 
 106 ; sign of the Son of Man, 502. 
 
 Signing with tlie Cross, 416 ; Canon on, 
 417 ; of the water in the Font, 415 ; in 
 Confirmation, 443. 
 
 Silvester, St., 176. 
 
 Simon Magus, 270. 
 
 Simon Zelotes, St., 340. 
 
 " Simplicity '' no characteristic of primi- 
 tive worship, 347. 
 
 Singing, God's Chnrcli a singing Church, 
 51 ; during Communion of people, 392. 
 
 "Singing cakes," a term applied to wafer 
 bread, 398. 
 
 Sins, Seven deadly, 432. 
 
 Sion transfigured into New Jerusalem, 
 588 
 
 "SiQuis,"667. 
 
 Slander of the Clinrch an<l Sacraments, 
 614. 
 
 Smith, Sir Thomas, secretary to Queen 
 Elizabeth, 23. 
 
 "So to eat," explanation of phrase, 388. 
 
 S. P. C. K.'s translations of the Prayer 
 Book, 43. 
 
 Socrates on Antiphonal singing at An- 
 tioch, 54 ; on Missa Sicca, 397. 
 
 Solemn League and Covenant, Declara- 
 tion against, 89. 
 
 Solemnization of Matrimony, 449. 
 
 Solitary Masses, 398. 
 
 Solomon, a philosopher and yet a rituahst, 
 46. 
 
 " Son of David," Note on, 234. 
 
 " Song, Service of," 59. 
 
 Southchardefirth [South Charford, now 
 annexed to Breamore and Hale, Hants] 
 Parish Manual, 419. 
 
 Sovereign, The, always prayed for in the 
 English Church, 203. 
 
 Spain, King of, allowed to nominate 
 Bisliops and Abbots, 696. 
 
 Sparrow, Bisliop, Collection and Rationale 
 of, 97 ; on time for Churching, 489 ; on 
 Catechizing, 430. 
 
 Special Prayers in Visitation of Sick, 470. 
 
 "Spices, the principal," 544. 
 
 Spiritual Communion, 474. 
 
 " Sponsalia," 449. 
 
 SPON.SOK.S, persons wlio answer in the 
 name of children who are brought to 
 be baptized; "Godfathers and God- 
 mothers." 
 
 Sponsors simply the mouth-pieces of the 
 child, 414 ; their responsibility in abey- 
 ance while parents live, 419; to wait 
 at church door in Prayer Book of 1549, 
 408. 
 
 Sprinkling in Baptism, 404 ; unauthorized 
 and unsafe, 404-416. 
 
 Standard adopted as to accessories of 
 Divine Worship, 63. 
 
 Standing, posture for the Priest when 
 speaking authoritatively, 183 ; posture, 
 intention of the Reformers, 200 ; at tlie 
 Gospel, 374 ; of Celebrant in receiving, 
 391. 
 
 " Standing up," old Rubric, 200. 
 
 Star of Bethlehem, what supposed to be, 
 258. 
 
 "State of salvation," what, 433. 
 
 " State Services," 133, 703. 
 
 Statute of Six Articles, its influence on 
 Prayer Book, 9 ; its repeal, 10. 
 
 Statute 25 Henry VIII. on Marriage 
 Licences, 446 ; 4 Geoi'ge IV. against 
 Clandestine Marriages, 446 ; 26 George 
 II. on publication of Banns, 447. 
 
 Stephen, St., 252. 
 
 Steps into primitive Fonts, .Seven, 404. 
 
 Stole, a long strip of rich silk worn over 
 both shoulders by Priests and Bishops, 
 but over the left shoulder only by Dea- 
 cons, 79. 
 
 Structure of Primitive Liturgies, 346. 
 
 Strype, his description of Lent Services 
 in Chapel Royal, 61. 
 
 Strype 's Cranmer, 82, 118, 407, n. 2. 
 
 Style, Change of, 245. 
 
 Sub-deacon, his duties at the Altar, 359. 
 
 " Sudden death," Objections and An- 
 swers, 226. 
 
 Suffrages or Preces, 198. 
 
 Suffrages of the Western Church allied to 
 Great Collect of Eastern, 198. 
 
 Sufl'rages in Burial Office of 1549, 482. 
 
 Suicides, Burial of, 477. 
 
 Sumatra, martyrdom of St. Thomas, 325. 
 
 Sundays, after Epiphany, how I'eckoned, 
 264 ; and other holydays for Public 
 Baptism, 407 ; in Lent, not Fast-days, 
 269. 
 
 'ZwevboKUTc, explains old English "al- 
 loweth," 412. 
 
 SfPEB-ALTAR, a small portable slab of 
 costly material formerly used at certain 
 times to consecrate upon, being laid 
 upon the Mensa. [See Mensa, Re- 
 
 TABLE. ] 
 
 Super-frontal, the covering of the 
 Mensa, hanging over the frontal for 
 about six or eight inches. [See Fron- 
 tal.] 
 
 Supremacy restored to the Crown by Act 
 1 of Elizabeth, 23. 
 
 Surplice, a white linen gown, somewhat 
 simUar to the Albe, but tight-fitting 
 and shorter, 79. 
 
 Sursum Corda, 385. 
 
 Survey of Church goods in 1552, 69. 
 
 Swithun, St., 156. 
 
 Symbolic usages. Divine authority for, 
 63 ; may be combined with highest 
 spiritual worship, 63.
 
 3lnDer anD ^Slossari). 
 
 729 
 
 Symbolism of linen clotlis, 370 ; of W'cil- 
 diiig ling, 454 ; of Psalm Ixxviii., 577. 
 
 Symbols of the Name of Jesus, 160. 
 
 " Synibolum Athanasii, " always sung as 
 a Psalm, 216. 
 
 Symmaohus, Bishop of Rome, placed 
 Gloria in Excelsis in Liturgy, 39o. 
 
 Sympathy between animate and inani- 
 mate works of God, 648. 
 
 Synodals explained, 101. 
 
 Tabernacle of the Flesh, .5P2, 517. 
 
 Table of the Condensation of the Ser- 
 vices, 17, IS ; of Contents, freely 
 handled by modern printers — autho- 
 rized form — successive changes, 82, 8.S ; 
 of comparative colours of Vestments, 
 77 ; to find Easter, Quarto-decinian 
 controversy, 119, 120; of Proper 
 Psalms, additions proposed, 114; of 
 Proper Lessons, 1559, 1661, 113; of 
 Apostolic statements corresponding 
 with the Creed, 196 ; of Authorship 
 and Compilation of the Psalter, 496 ; 
 of pre-Reformation weekly use of Psal- 
 ter, 497 ; of Scripture accounts of 
 Institution of Holy Eucharist, 351 ; 
 showing origin of various Liturgies, 
 346 ; comparing features of Primitive 
 Liturgies, 347 ; of Burial Lections, 475 ; 
 illustrating title of Prayer Book, 82, 
 83 ; of Ornaments, comparative List, 
 70, 71. 
 
 Table-cloth on the Altar, an innovation, 
 370. 
 
 Tables and Rules for the Feasts and 
 Fasts, 116. 
 
 Tables of Jlovealile Feasts for the 19th 
 century, 121, 122. 
 
 Tablets of Duty to (lod and our Neigh- 
 bour at Ely, 429. 
 
 Tabular View of variations in the Litany, 
 228. 
 
 Tallis, his Plain-song for the Reformed 
 Litany, 58. 
 
 Taper in Baptism, its symbolism, 412. 
 
 Taylor, Bishop .Jeremy, Statement re- 
 garding Cranmer, 19 ; his prayer for 
 l)enediction of water, 415 ; on Marriage, 
 4.")3-458. 
 
 Tc Deum, 387 ; its Music, xVmljrosian, 
 39, 191 ; its supposed Authorship, 
 189 ; its Rubric, 193 ; special notice of 
 9th, 16th, 21st verses, 191 ; separate 
 use of as a special Thanksgiving, 191 ; 
 proposed Substitutes for Lent and Ad- 
 vent, 190, n. 
 
 Telespliorus, Bishop of Rome, reputed 
 author of Gloria in Excelsis, 395. 
 
 Temple, dedication of, .520 ; its glory 
 merged in the Church, 573 ; Manifesta- 
 tions of the glory of the Lord therem, 
 259; Music and Singing, 5; Music, 
 not extant, 53. 
 
 Temporary Insanity, Verdict of, 477. 
 
 Temptation of our Lord, its representa- 
 tive Character, 269. 
 
 Ten Commandments, Compendium of, 
 4.33, andn. 1. 
 
 Tenebrie, ancient Office in Holy Week, 
 280. 
 
 Tersanctus in Communion Office, 380. 
 
 Tcrsancttis in 99th Psalm, 600. 
 
 Tertullian on Amen after I'rayer of Con- 
 secration, 390 ; on Baptism, 402, 403 ; 
 on trine immersion, 404 ; on renuncia- 
 tion in Baptism, 413 ; on Confession of 
 Faitli in Baptism, 413 ; on Benediction 
 of Waters, 414 ; on Lay Baptism, 405; 
 on Confirmation, 437 ; on Marriage, 
 446 ; on Wedding-ring, 4.53 ; on Burial, 
 475, n. 1 ; on I'raycr for Dead, 476 ; 
 on postures in Prayer, 391 ; on Early 
 Christian Worship, 177 ; on the Jews 
 
 of Egypt, 498 ; on Fasting, 266 ; on 
 meaning of the Psalms, 499. 
 
 Thaddcus, St., Litui'gy of, 345, n. 3. 
 
 Thanksgiving after Baptism, 418 ; after 
 Communion, 394 ; for Peace, its 
 Authorsliip and Modification, 240. 
 
 Thai'sis and the Isles, 571. 
 
 ''Then," after the first Rubric, its force 
 and meaning, 202. 
 
 Theodore, Archbishop, Penitential of, 
 on the Viaticum, 472. 
 
 Theodoret on rejection of the Jews, 557. 
 
 Theophania, Name anciently in use for 
 Epiphany, 244, 250, 258. 
 
 Third hour for Celebration of Holy Com- 
 nnmiou, 360. 
 
 Thirtieth of January Service, 703. 
 
 Thirty-nine Articles, assent of the Clergy 
 required to them. Act of Uniformity, 91. 
 
 Thomas, St., the Apostle, 324 : Christians 
 of, still a witness to his labours in 
 India, 325 ; St. Thomas's Day, Collect 
 for, referred to, 433. 
 
 Thomas, St., of Canterbuiy, his Festival, 
 128 ; said to have instituted the 
 Trinity Feast, 302. 
 
 Thorndike, on Prayer of Oblation, 393 ; 
 on looking eastward, 197. 
 
 Three Estates of the Realm, 22 ; Orders 
 of Ministers held by Church of Eng- 
 land, 693. 
 
 Thnipp on the Psalms, 496, 579 ; on 139th 
 Psalm, 641. 
 
 Thursday in Holy Week, its special ob- 
 servances, 282. 
 
 Time for Mattins, Evensong, 105 ; and 
 for Holy Communion, 360. 
 
 Times and Seasons, their appointment 
 and division, 201 ; how the Church 
 has always intended to reckon them, 
 246. 
 
 Tindal, Lord Chief-Justice, on Marriage 
 by Deacons, 450. 
 
 Tii'i'ET, a hood of some black material 
 whicli is not to be silk, worn by Min- 
 isters who are not graduates. [Canon 
 58.] 
 
 "Title" of Prayer Book "Common 
 Prayer," 82 ; " other rites and cere- 
 monies," what they mean, 82 ; of 
 Prayer Book, ' ' together with the 
 Psalter," 82. 
 
 Titles of our Lord, as used in the Advent 
 Antiphons, 249. 
 
 Toleration, Charles II. 's declaration of 
 his intentions, 29. 
 
 Touching for the Evil, 705. 
 
 Tower of London and Courts of West- 
 minster, Scaled books for, 92 ; touch- 
 ing inscription in Tower, 201. 
 
 Traditional words of Christ on the Cross, 
 527. 
 
 Traditions, what they imply, 46 ; respect- 
 ing the Apostles' Creed, 196, 538, 668. 
 
 Transept; [1] The transverse portion of 
 cruciform churches. [2] The northern 
 or southern end of this. 
 
 Transfiguration of our Lord, 100, 259. 
 
 Translation of King Edward, 1.52. 
 
 Translations of the Common Prayer, 42. 
 
 " Transubstantiation " protested against 
 in Black Rubric, 399. 
 
 Tree of Life a type of Holy Eucharist, 
 ,350, 595. 
 
 Trent, Council of. on Water in Baptism, 
 403 ; on age for Confirnuition, 439 ; 
 Catechism on Baptismal Affusion, 416, 
 n. 2. 
 
 Trine Afl'usion, 416; Immersion, 404- 
 41G, Orig. 
 
 Trinity, Holy, great significance of the 
 Festival, ,303 ; the Psalm of Praise to, 
 561 ; Sunday, 302 ; Sunday, Sarum 
 Psalms, 516, 521, 546, 571, 598, 599. 
 
 Trinity College Cambridge, Commemora- 
 tion Service at, 484. 
 
 Trisagion, 386. 
 
 " Troth," meaning of, 452, n. 3. 
 
 Trutlis of Heatheu Philosophy, Church's 
 application of some, 265. 
 
 Tuesday in Holy Week, last day of our 
 Lord's public Ministration, 278. 
 
 TuNiCLE, the outer vestment of the. Epis- 
 toler at tlie Holy Eucharist : in the 
 Rubi-ic the term is applied also to the 
 Dalmatic, which is ahnost identical 
 witli it in character, SO. 
 
 Twelftli day after Christmas, a memorial 
 of our Lord's Baptism, 258. 
 
 Twenty-ninth of May Service, 703. 
 
 " Two Tables " of Law, 433. 
 
 Types, of Eucliarist — their number, 
 agreements, and diversities, 350 ; of 
 our Lord in sufi'ering, 566 ; of Inter- 
 mediate State, 613. 
 
 Typical character of David, 502-505 : 
 persecutions, 502. 
 
 Unbaptized infants dying, 419 ; burial of, 
 477. 
 
 Unconsecrated Elements for use of 
 Curate, 399. 
 
 Unction, the anointing with holy oil at 
 Coronations, and other rites of the 
 Church. [See Anointing.] 
 
 Unction In Confirmation, 437-443 ; Ex- 
 treme, 460 ; of the Sick in Reformed 
 Prayer Book, 460, 470, n. 1 ; a term 
 applied to Confirmation, 437. 
 
 " Ungodly," principal and instruments, 
 501. 
 
 Uniformity, Act of, Edward's, 21 ; re- 
 pealed by Mary, 22 ; Prinio Elizabethse, 
 84; 14 Carol IL, 88; Binding on the 
 Clergy, 84 ; documents respecting, 72. 
 
 Uniformity of .Services, 7. 
 
 Union with Clirist in Baptism, 406. 
 
 "United Church of England and Ire- 
 land " a misnomer, 82. 
 
 Unity of the Church, 631. 
 
 Unity of mind of the whole Catholic 
 Church, 327, .328. 
 
 Unity underlying divisions of Christen- 
 dom, 355. 
 
 Unmarried mothers to do Penance before 
 being Cliurched, 486. 
 
 Unworthy Conunuuion, Great care of 
 English Church as to, 383. 
 
 "Upper Room, The," 52. ^ 
 
 "Usages " of the Scottish Liturgy, 708, 
 709. 
 
 "Use" of the Church of England, 82; 
 of Holy Communion, 353 ; of Visita- 
 tion Office, 460. 
 
 " Uses " in England diverse previous to 
 Reformation, 2, 3, 102, 346, 347 ; now 
 to be one and the same, 102. 
 
 Uses of Salisbury, York, and Hereford, 
 in Espousals, 452. 
 
 Vaison, Council of, its Canon on the 
 Gloria Patri, 186. 
 
 V.ilentine, St., 136. 
 
 \'atican, martyrdom of .St. Peter, 336. 
 
 Veil, 392; formerly insisted on in Church- 
 ing women, 487 ; of Temple, its rend- 
 ing, 515 ; of Chancel, in Primitive 
 (!hurcli, 47 ; to bo worn by women to 
 be baptized, 426. 
 
 Venantius Fortunatus, lii.s Commentary 
 on Athanasi.an Creed, 216. 
 
 Venerable Bede, his death in connection 
 with A.scension Collect, 299. 
 
 Vcni Creator smig at Mass, 348, 301 ; 
 Authorship of, 689 ; Translation of, 
 ascribed to Dry den, 701. 
 
 Vcni Creator Spiritus, use of, at Conse- 
 cration of Bishops, 700.
 
 72,0 
 
 3lnDcr anu <SIossarp. 
 
 Venite Exulteraus, its use in the Temi^le 
 Service and early Christian, IS" ; Invi- 
 tatory to, 1S7 ; old custom of rever- 
 ence, 188. 
 
 Verger, a lay officer, who carries a staff 
 rod, virga, or verge, before dignitaries 
 in processions, attends to the placing 
 of the congregation, etc. 
 
 Verity, Christian, explanation of temi, 
 218. 
 
 Vernacular, its use always encouraged in 
 the Church of England, 3, specimens 
 of, 5 ; ancient form of Baptism in 
 Sanim Use, 420, Orig. ; ancient forms of 
 Lord's Prayer, 207 ; ancient forms of 
 Apostles' Creed, 211 ; ancient forms of 
 Versicles and llesponses for Peace, 199 ; 
 ancient forms of Collects, 214, 237, 
 301, 302, 329, 330 ; ancient forms of 
 Nicene Creed, 375 ; Confession at Holy 
 Communion, 384 ; Exhortation to Holy 
 Coninnmion, 382 ; Gloria in Excelsis, 
 395, n. ; Exhortation at Baptism, 418 ; 
 in Marriage Service, 451-453 ; in Visi- 
 tation of Sick, 465, 466 ; Litany referred 
 to, 10, 222 ; Te Deum referred to, 191 ; 
 Athanasian Creed referred to, 216 : 
 ancient origin of parts of Litany, 229, 
 231 ; ancient expositions referred to, 
 10. 
 
 Vernacular of our Lord and his Apostles, 
 498. 
 
 Versicles, explanation of term, 101 ; 
 from the ancient form translated, 198 ; 
 Ijefore Collects, old Rubric on, 200 ; in 
 Confirmation Office, 442 ; in Visitation 
 of Sick, 462. 
 
 Versions, Ancient, of the Psalter, 498. 
 
 Verulam, 152. 
 
 Vessel for bringing water to Font, 409. 
 
 Vestment, the Chasuble ; the tenn some- 
 times includes all the Eucharistic vest- 
 ments, or may be applied to any one of 
 them. 
 
 Vestments, Eucharistic, 79, .358, 360 ; 
 their colours, 75 ; their material, 75 ; 
 their form and symbolism, 79, SO ; 
 ilhistrations of, 80 ; to be used in 
 Visitation of the Sick, 460. 
 
 " Viaticum," Communion of the Dying, 
 472. 
 
 Vicarious penitence of Christ, 550, 601, 
 634. 
 
 Victricius, reputed author of the Athana- 
 sian Creed, 217. 
 
 Vienne, City of, origination of Rogation 
 East, 221. 
 
 VioiL, the fasted Eve of a festival. 
 
 Vigil of Christmas, how obsei'ved in 
 ancient Church of England, 250. 
 
 Vigil of Easter, ancient mode of its cele- 
 bration, 288. 
 
 Vigils, Fasts, and Plays of Abstinence, 
 Table of, 118 ; not observed in the 
 Paschal Quinriuagesima, 298 : no longer 
 an Evening Service, 118; Collects used 
 on, 245. 
 
 Vincent, St., 133. 
 
 Vincent, St., of Lerins, reputed author 
 of the Athanasian Creed, 217. 
 
 Vine, The, illustrations of its mystical 
 meaning, 582. 
 
 Visitation of Blessed Virgin Mary, 156 ; 
 of Dioceses on accession of Edward VI., 
 12. 
 
 VI.SIT.4TI0N OF THE SiLK, an Office to be 
 used with sick persons, with or without 
 Communion or Anointing. 
 
 Visitation of the Sick enjoined by Holy 
 Scripture, Fathers, and Councils, 460 ; 
 569 ; a formal rite, 460 ; Introduction 
 to, 460. 
 
 Visitation of Prisoners Service in Irish 
 Prayer Book, 710. 
 
 Vocation to the Ministry extraordinary 
 and ordinary, 664. 
 
 Voice, of the Church, 503 ; of the Lord 
 sevenfold, 525. 
 
 VoLUNT.iRY, a piece of music played after 
 the Psalms, and before and after ser- 
 vice ; sometimes during the Communion 
 of the People. 
 
 'S'oluntary, after the Psalms, 188 ; sub- 
 stituted for the Agnus Dei at Durham, 
 188 ; at the conclusion of the Service, 
 202. 
 
 Vows, Baptismal, 412-414. 
 
 Vulgar tongue, its gradual adoption in 
 the Services, 7. 
 
 Vulgate, The ancient, of St. Jerome, 498. 
 
 Wafer, or Wafer Bread, a small un- 
 leavened cake used for the Eucharistic 
 Bread. The Rubric permits the sub- 
 stitution of fine wheaten bread of the 
 ordinaiy kind, 398. 
 
 Walchius' Bihliothent Symbolica for 
 earliest forms of the Creed, 212 ; on 
 Protestant Catechisms, 429. 
 
 Waldenses, regarded water as uuneces- 
 sary in Baptism, 403. 
 
 ^^'ales, Funeral Ofl'ertory in, 475. 
 
 Warburton, his discontinuance of use of 
 cope, 359. 
 
 Washing of disciples' feet connected with 
 Institution of Holy Eucharist, 355 ; a 
 sacramental act, as well as symbolical, 
 282. 
 
 Water, Benediction of, 414; "the out- 
 ward visible sign or form in Baptism," 
 403; sanctifying of, 410; admixture 
 of, with Wine in the Eucliarist, 378. 
 
 Waterland, his History of the Athanasian 
 Creed, 217. 
 
 Waters of the Neva blessed, 410, n. 2. 
 
 Wedderburn, Bishop of Dunblane, and 
 the Scottish Prayer Book, 706. 
 
 Wedding Breakfast, why after the mar- 
 riage, 447. 
 
 Wedding ring, 453. 
 
 Wednesday in Holy Week, ancient Office 
 for, 2S0. 
 
 Welsh Prayer Book, 42, 92. 
 
 Westminster Abbey, Wafer bread used 
 at, 398. 
 
 Westnrinster, Monks of, privileged in 
 respect of age for Ordination, 66; 
 Synod of, on Comnmuion of Sick, 472 ; 
 Synod of. Marriage enactment, 446. 
 
 WTiitgift, Archbishop, memorialized by 
 Puritans against Lay Baptism, 405, n. 1. 
 
 Whitsun, the English name of Pentecost, 
 its origin, 300 ; Ember Days, of primi- 
 tive observance, 302. 
 
 Whitsun Eve, Day, and Season, Saruni 
 Psalms, 546, 563, 604. 
 
 Whitsunday, Collect for, how formerly 
 used, 300 ; 1549, the English I'rayer 
 Book fust used on, 300. 
 
 Whitsuntide Psalms, 546, 604, 645. 
 
 Wilkins' Concilia, on use of S.alisbury 
 Missal, 69 ; referred to, 419, marg. 
 
 Will of God, law over all, 433 ; modes of 
 its expression, 433. 
 
 William III., and the Lesson about 
 Judas, 703. 
 
 WiUiam of Malmesbury on Altars of 
 wood, 357. 
 
 Wilson, Bishop, on Invocation of Holy 
 Ghost, 389. 
 
 Wimbish, Register at, on prohibited 
 seasons for iSIarriage, 447. 
 
 Windsor, Obiit Service at, 483 ; Obiit 
 Sunday, Psalms for, 518, 64(;. 
 
 Wine used as Matter in Baptism, 403. 
 
 Winepress, its typical and prophetical 
 meaning, 582. 
 
 "With," its Liturgical sense, 182. 
 
 Woman, her depeudence on man, 453. 
 
 Women not to baptize save in e.xtreme 
 necessity, 420, Orig. 
 
 Wood (Ath. Oxon. ), on Office for Adult 
 Baptism, 424. 
 
 Word, The, Personal, in all the Psalms 
 of the First Book, 541 ; in 1 19th Psalm, 
 624 ; before the Sanhedrim, 584. 
 
 Words of Institution, 389 ; of Prayer 
 consecrated by our Lord, 528, 529. 
 
 Worship of Heaven, as seen by St. John, 
 47 ; Patriarchal, 44 ; Mosaic or Jewish, 
 so called, but really Divine, 45 ; Spirit- 
 ual, see Communion with God, 44 ; its 
 principal parts, 182 ; offered to a person 
 present to receive it, 48 ; Christian, 
 supplemented not supplanted that of 
 the ancient Church, 52 ; Ceremonial 
 and Musical, our Lord's practice, 51 ; 
 of the Church of England, application 
 of the Ritual principle, 49, 50 ; Daily, 
 transferred from the Cloister to the 
 Parish Church, 7. 
 
 " Worship," meaning of, in Marriage 
 Service, 454. 
 
 Wren, Bishop, his order respecting Mar- 
 riages, 449 ; his Injunctions on Church- 
 ing, 487, 489 ; his Injunctions on Public 
 Prayer for Sick, -171 : his directions to 
 Ministers, 332. 
 
 Wyche, Sir Cecil, his discovery of an 
 error in MS. of Prayer Book, 36. 
 
 Year, The Church's, beginning from Ad- 
 vent and Cliristmas, 245. 
 
 York Manual, directions as to who are 
 not to communicate, 474 ; vernacular 
 Exhortation to Sponsors, 418. 
 
 York Minster Library, Fothcrgill's MSS. 
 in, 439. 
 
 York, Use of, circ. a.d. 700, in Confirma- 
 tion, 438, 442. 
 
 \'"ork Use (Marriage), 452. 
 
 Zebedee, Sons of, their aim at exaltation, 
 how granted, 337. 
 
 printeo by t. and a. constable, printers to her maje.sty, 
 
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